Antinomus.Vnto your eighth, ninth, and tenth, ſhort Arguments, I will make no long anſwer: Argument. 8, 9, 10. they being all of one nature, may receiue one manner of ſatisfaction and reſolution. The Aug. ad Bonif. cont. duas Epiſt. Pelag. lib. 3. cap. 4. Law of Moſes as it was giuen vnto the Iewes in the letter, for the outward forme of Legall Couenant in Mount Sinai, Anſwer. is reſembled to Hagar, that bringeth forth children vnto bondage (as ſhe did Iſmael) and being giuen in ſuch horror and terror, beſtoweth nothing but the ſpirit of feare vpon her children. And in this regard, we ſay, It is the old, and no part of the new Couenant, See Muſcul. loc. Com. de Diſcrim. Veteris & Nov. Ieſtam. that is, of the Goſpell, which on the contrary, bringeth forth children vnto ſpirituall liberty, (as Sarah did Izaacke) and beſtoweth vpon them the ſpirit of Adoption, making them heires of promiſe, and fellow-heires annexed with Chriſt Ieſus. But what is 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 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 Vrſin. de lege divina. p. 278. vſe in the Church of God. For as the Aug. Ep. 49. ad Deog • 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 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 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 Col. 2.17. ſubſtance of thoſe 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 Rom. 10.3, 4, 5. Iewes did) but becauſe they knew that the Law of God was a Pſal. 119.105. light vnto their feet, and a lampe vnto their paths, and God did call them to the Law and to the 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 2 Pet. 1.19. night of darke Ceremonies being diſpelled by the bright day of the Goſpell) continued and 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 1 Ioh. 2.7, 8. Iohn, and by 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 Ioel 2.28. Peter, The great and terrible day of the Lord, a day wherein the Lord will ſhew 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 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 Rom. 3.24, 25, 28. righteouſneſſe of faith in Chriſt Ieſus, and not by the keeping or fulfilling of the 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 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 Morall Law is now wholly aboliſhed, becauſe you cannot finde that ſaluation was euer promiſed to the keeping of it. But tell me in good earneſt, could you neuer finde, that euer ſaluation was promiſed to the keeping of the Law? Haue you not read Leuit. 18.5. what is written in the Law? You ſhall keepe my Statutes and my judgements, which if a man doe he ſhall liue in them. Or doe you thinke, (as ſomeBaſilidiani, Pepuſiani, Adamit. Danaeus in Augu. Haereſ. Heretikes haue done) that this and the like promiſes made vnto the Iewes, concerne only the comforts of this temporall, and not the bleſſing of eternall life? Thinke you what you liſt, it greatly skils not, ſo long as we know that the moſt judicious and religious Calu. Harmo. in 4. lib. Moſ. pag. 445. 450. Auguſt. contr. Fauſt. lib. 4. cap. 2. Diuines, euen ſuch as are pillars in the houſe of God doe thinke otherwiſe, the Scripture bearing witneſſe to their opinion herein, when it tels vs, That in the keeping of the Law, there is a Pſal. 19.11. Eccleſ. 1.2. & 2.11. Pſal. 119.1, 2. great reward, a reward of greater weight and worth, than any or all earthly things (being but vanity and vexation of ſpirit) can afford; this being the beſt end of all, and the whole man, both for his duty and felicity, to feare God and to keepe his Commandements. For, Bleſſed are they that are vndefiled in the way, who walke in the Law of the Lord: and bleſſed are they that keepe his Teſtimonies, and ſeeke him with their whole heart. Came this bleſſedneſſe then (may you ſay) vpon any, or could euer any attaine vnto it by the workes of the Law? I anſwer, Neuer any either did or could attaine vnto this bleſſedneſſe of eternall life, by their keeping Auguſt. lib. 4. cont. duas Epiſt. Pelagian. ad Bonif. cap. 5. of the Law, by reaſon of their wants, and weakneſſes, defectiue, and imperfect obedience vnto the ſame; but all that euer were, are, or ſhall be ſo bleſſed, muſt attaine thereunto only by the righteouſneſſe of Phil. 3.9. faith, in the abſolute and perfect obedience of Chriſt Ieſus. And yet notwithſtanding, that which you ſay you could neuer finde, we haue now not only found out for you, but brought it to your hand, viz. (that ſaluation hath beene promiſed to him which ſhould keepe the Law) whoſoeuer he were that could fulfill it in all things accordingly. A further proofe whereof, you may yet take if you pleaſe, from the anſwere of our Luk. 10.28. Matt. 19.16, &c. Sauiour to the Scribe, or Lawyer, demanding of him what he ſhould doe to inherit eternall life? What is written in the Leuit. 18.5. Ezek. 10.11. Law, ſaith he, how readeſt thou? And when the Lawyer had anſwered, out of the Law, Thou ſhalt loue the Lord thy God with all thy heart, and with all thy ſoule, and with all thy ſtrength, and with all thy minde, and thy neighbour as thy ſelfe: Chriſt replied vnto him, Thou haſt anſwered right, this doe and thou ſhalt liue. In which words, our Sauiour Chriſt doth both expound the promiſe made in the Law, to the keeping of the Law, viz. [doe this and liue] not of this temporall, but of Luk. 10.25, 28. Rom. 10.5. Gal. 3.12. eternall life; and alſo maketh himſelfe, a promiſe of Saluation to him that would keepe the Law, if ſo be he could doe it accordingly: Certainly it is ſtrange to me, that you could neuer finde out thus much before, ſeeing both Moſes and the Prophets, Chriſt and his Apoſtles, haue laid it downe ſo plainly before your face, that had your eies beene in your head (as a wiſe mans are) nay had they beene but in your heeles, you might haue runne and read, ſeene and found, the 〈 in non-Latin alphabet 〉 . Rajn. Cenſu •… Praelect. 183. col. 862. promiſe of ſaluation made vnto him that ſhould keepe the Law, both in the old and new Teſtament. The Mark. 8.24. blinde man in the Goſpell, that had but a little glimmering light and ſight, ſaw men walking as trees; and you that would be loth to be reckoned amongſt the blinde or 〈 in non-Latin alphabet 〉 . 2 Pet. 1.9. Gen. 21.15, 19. purblinde, cannot ſee wood for trees, but like Agar cry out, you can finde no water, and yet the well lieth open before your eies. But it may be, though the well were open, yet your eies were ſhut, (as hers alſo were) that ſhe could not ſee till the Lord had opened them, which I pray, the Lord may doe for you alſo, and then ſhall you ſee more plainly, both this and other points of Gods truth, which though you haue ſought, yet haue you not ſeene, and though you haue groped after them, yet haue you not found them, becauſe the Lord hath hid them from your eies.

I come now vnto your laſt Argument, Of ſuch Arguments as theſe your dozen are, Quintilian ſpeaketh thus; Si non poſſunt valere, quia magna non ſunt: valebunt (forſan) quia multa ſunt. Orat. Inſtit. lib. 5. cap. 12. which makes vp the full dozen. Repentance (you ſay) is a part of the Goſpell, Rom. 2.4. 2 Pet. 3.9. It is, And what doe you collect or conclude hence? Ergo, the Morall Law is vtterly aboliſhed. Of what force this your Argument is, you may ſee by the like. The Prodigals returning to his Father, was a part of his reconciliation with him; Ergo, his humiliation vpon the ſenſe and ſight of his ſinne, was of no vſe at all for that purpoſe. Remiſſion of ſinne from God, is a part of juſtification; Ergo, confeſſion of ſinne to God, is now of no vſe at all. The promiſes of grace are a part of the Goſpell; Ergo, the precepts of the Law of God are no rules of obedience in the daies of the Goſpell. If theſe Arguments be firme and ſound, then ſuch is this of yours alſo; but if they be ſo feeble and weake, that they haue no ſtrength either to beare or bring forth a good concluſion, then muſt I take yours in this cauſe for the like, vntill you can ſhew me ſome difference or diſlike betwixt them: for what though repentance, See Lactan. li. 6. de vero cultu. cap. 24. de vocab 〈 in non-Latin alphabet 〉 , p. 377. 〈 in non-Latin alphabet 〉 . 〈 in non-Latin alphabet 〉 , (being taken for our 〈 in non-Latin alphabet 〉 . Rom. 12.2. effectuall renouation, 〈 in non-Latin alphabet 〉 . Tit. 3.5. regeneration, 〈 in non-Latin alphabet 〉 . Act. 15.13. conuerſion, 〈 in non-Latin alphabet 〉 . Rom. 6.4. newneſſe of life, turning from our ſinnes to embrace and obey the Goſpell) be indeed a part of the Goſpell, (becauſe none can come vnto this, but they that haue the Act. 2.18. ſpirit of grace powred vpon them, and the word of grace Iam. 1.18, 21. ingraffed in them, and the Epheſ. 2.8. Phil. 1.29. gift of grace to beleeue 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 Act. 2.37. conuiction of ſinners, or direction of Saints, to prepare them for repentance, by Act. 2.37. pricking of their Pſal. 19.7, 8, 9, 10. 2 King. 22.19. hearts, or to bring forth fruits worthy of Mat. 3.2, 8, 10, 12. repentance, for the well ordering of their liues. The Law hath his vſe, to worke Mat. 27.3. Vide Bez. in Mat. 3.2. & in Act. 5.31. 〈 in non-Latin alphabet 〉 , poenitentiam: The Goſpell his force, to worke 2 Tim. 2.25. 〈 in non-Latin alphabet 〉 , reſipiſcentiam; and both are needfull for Chriſtians, euen at this preſent, as formerly they haue euer beene.

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 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 1 Ioh. 3.4. tranſgreſſion of the Law, and by the Law comes the Rom. 3.20. & knowledge of ſinne, and if ſinne be not 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 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 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 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 Act. 26.18. Act. 3.19. 1 Theſſ. 1.9. Auerſion from ſinne, and their Conuerſion vnto God, the Morall Law had any, either 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 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.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. C •… 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 of reſtraint vnto ſinne and ſinners,Muſcul. loc. de vi & effica. Legis. Loc. de abrog. Legis. Dei enim ſimilis quiſque factus ipſe Legem facilè implet, nec erit ſub illa ſed cum illa. Auguſt. lib. Expoſit. quarundam propoſ. ex Epiſt. ad Rom. Cal. inſtit. lib. 2. cap. 7. ſect. 13, 14. as Muſculus in the ſame place and elſewhere doth acknowledge, alleging that out of the Romans, Shall we ſinne, becauſe we are not vnder the Law but vnder Grace? God forbid, and giuing vs thereby to vnderſtand, that ſuch as are in the ſtate of grace, euen the ſonnes of God, are ſeruants vnto the Law for obedience vnto righteouſneſſe, though they be freed from the law of ſinne and death. They are not indeed vnder the Law, as a rigorous exactor, and terrible auenger, but they are vnder it, as a righteous commander, and holy conducter, to leade them in the waies of righteouſneſſe and holineſſe. Agreeable hereunto, is that which Muſculus inferreth hereupon, Qui Chriſtianus eſt (ſaith he) etiamſi non ſit ſub Magiſterio Moſis, propterea tamen non eſt liber ad faciendum ea quae ſunt impia & injuſta, adeoque & factu illicita. Now I would gladly know, ſeeing nothing can be impious and vnjuſt, but that which is illicitum, vnlawfull; and nothing is ſinne or vnlawfull, but that which is knowne and acknowledged to be ſo, by the light and line of the Morall Law: how ſhall a Chriſtian once imagine, that the Morall Law is to him wholly aboliſhed, ſeeing he continually ſtands in need of it, as of a lanthorne vnto his feet, Pſal. 119.105. Pſal. 19.7, 8-11. and a light vnto his paths, and muſt haue daily recourſe vnto it,Iam. 1.25. to ſee what is right and what is wrong, what he ought to doe, and what he ought to leaue vndone? And if here you reply,Tit. 2.12. that the Goſpell teacheth vs to deny vngodlineſſe and worldly luſts, and to liue godly, righteouſly, and ſoberly, in this preſent world: I anſwer, It is moſt true, that ſuch as haue their eies enlightned with the light of the Goſpell, and their hearts ſeaſoned with the grace of it,Iam. 1.25. Rom. 7. Act. 26.9.20. Gal. 5.6. Gal. 5.22. looking into the glaſſe of the Morall Law, doe ſee more clearely into the beauty and glory of it, judge more wiſely of things that differ in it, worke more effectually by loue in all the duties of it, renounce and reſiſt more powerfully all the affections and actions of ſinne that riſe againſt it, and make all the Commandements thereof more eaſie,Matt. 11.28, &c. Epheſ. 6.1, 2, &c. Iam. 2.8, 9, 10, 11, 12. 2 Cor. 3.17. 1 Ioh. 5.3. and the burden more light, than otherwiſe it could be vnto them. All this the Goſpell teacheth and worketh in vs, and for vs, but it teacheth all this, by the lines and leſſons, precepts and prohibitions, of the Morall Law, and worketh all this vpon the Morall grounds of loue in the Law, and walketh in obedience by the ſpirit of adoption and liberty, not in the ſpirit of feare and ſlauery. And therefore by all this, it may eaſily appeare, that ſo long as the Goſpell is eſtabliſhed, the Morall Law can neuer be wholly aboliſhed. This concluſion receiueth further ſtrength from another, made by Muſculus himſelfe in the ſame place,Muſcul. loc. com. de abrogatione Legis. to the ſame end. Quare, Chriſtianus faciens contra ea quae praecepta ſunt in Decalogo enormius peccat, quàm ſi ſub lege conſtitutus faceret, tam abeſt ut liber ſit ab ijs quae illic praecipiuntur; etenim tamet ſi liber eſt à Moſe, hand tamen liber eſt ab obedientia Chriſti, ac vera juſtitiae. In which ſentence we may obſerue theſe ſeuerall propoſitions, all ſeruing to maintaine the vſe of the Morall Law amongſt Chriſtians. Firſt, that the Decalogue, i. the Morall Law or Ten Commandements, being a part of the written word, and reuealed will of God, doth yet for the ſubſtance of it continue, and concerne all Chriſtians. Secondly, that the precepts and prohibitions of the Decalogue, doe binde all Chriſtians to allegeance and obedience. Thirdly, that a Chriſtian doing any thing againſt the Decalogue or Morall Law, ſinneth more grieuouſly vnder the Goſpell, than any Iew committing the ſame ſinnes vnder the Law. Fourthly, that Chriſtians doe not entertaine, nor maintaine the Morall Law as Moſes diſciples, receiuing it and obeying it vpon the ſame conditions, and to the ſame ends, as Moſes did deliuer it, and impoſe it vpon the Iewes; but as the diſciples of Chriſt Ieſus, who is the Lord of his houſe, and the only Lawgiuer for the well ordering of it. Now foraſmuch as Chriſt teſtifieth of himſelfe, that he came not to deſtroy but to fulfill the Law,Matt 5.17, 18. clearing the beauty and renewing the ſpirituall vigor and vertue of it,Rom. 6.14, 15. Rom. 7.12. Matt. 5.19. Heb. 8.10. Iam. 2.8. taking away the terror and abating the burden and rigor, but not changing the nature, nor aboliſhing one iot of the ſubſtance of it: yea further, not only commending and commanding it to all his diſciples, and in them to all true Chriſtians, Accedente gratia, idipſum quod lex onerosè juſſerat, jam ſine ouere & libertiſſimè implemus. Auguſt. 83. quaeſt. quaeſt. 66. but putting it into our mindes, and writing it by the finger of his ſpirit in our hearts, and making it vnto vs a royall Law of liberty, not a yoke of bondage and feare; therefore doe we now willingly receiue and obey the Commandements thereof, and doe not now account them grieuous, but in Chriſt gracious, holy, juſt, and good; the duties whereof we deſire and endeuour to performe with delight, knowing that our infirmities are couered, our wants ſupplied, our ſinnes pardoned, and our ſeruices accepted, in the abſolute and perfect obedience of him that did abſolutely fulfill the Law for vs, that is, of Chriſt Ieſus.Rom. 7.22. According vnto theſe grounds, we may ſay with Muſculus; That although a Chriſtian be free from Moſes, yet is he not free from the obedience of Chriſt, nor of true righteouſneſſe; and if he be not free from the obedience of Chriſt [that is, ſuch as both by precept and patterne, he taught and required, according to the precepts of the Morall Law] then is a Chriſtian bound in the daies of the Goſpell, to the obedience of the Morall Law: And if a Chriſtian be not freed from the obedience of true righteouſneſſe [and the rule of true righteouſneſſe be the Morall Law] (as all Diuines doe agree, and as Chriſt and his Apoſtles haue taught the Churches) then is a Chriſtian bound in the daies of the Goſpell, to yeeld obedience vnto the Morall Law. Now if you be pleaſed to lay all theſe together, the reckoning will ariſe to another and a greater ſumme, than you imagined or expected, at this time and place; and that, not to feed your fancy and ſerue your humour, for the vtter abrogation of the whole Morall Law, but to confirme the contrary truth, for ratifying and eſtabliſhing thereof amongſt Chriſtians, in the daies of the Goſpell. Shall I trouble you yet with one other concluſion out of Muſculus, for your further ſatisfaction, that he is not (for certaine) of your minde, for the vtter abrogation of the Morall Law.Muſcul. loc. com. de abrogatione Legis. Quare tam abeſt (ſaith he) ut damnemus uſum Decalogi, ut admodum etiam laudemus eorum ſtudium & diligentiam, qui primi illum ad catechizandum neophytos vſurpandum eſſe judicarunt: We are ſo farre from condemning the vſe of the Decalogue, or Morall Law, that we doe much commend their care and diligence, which firſt did judge it fit to be vſed for catechizing nouices or the ruder ſort in religion. By this you may ſee, how farre Muſculus is gone from you, though you labour neuer ſo much to draw him to ſtand by your ſide, and to ſpeake in your behalfe. He is farre from condemning the vſe of the Morall Law; you are eager and hot in purſuing of it euen vnto death and vtter deſtruction: He will allow and commend the vſe of it, and them that vſe it too, for catechizing children or nouices in religion; there is neither man woman nor childe, younger nor elder, that can intreat you, to giue them leaue or liberty, to haue any thing at all to doe with it. And here by the way I pray you be aduertiſed, that howſoeuer this allegation be ſufficient to confute your opinion, yet doe not I ſo alledge it, as altogether to approue it, nor can I ſo either thinke or ſpeake of the Decalogue or Morall Law, as here your Muſculus doth write of it: for whereas he will not allow it any other place in the Church but in the Catechiſme, nor the explication thereof to be needfull for any but for nouices and children; I am of opinion, that the miniſtry and induſtry of the moſt judicious, religious, and beſt experienced Diuines, may well and worthily, profitably and comfortably be employed, in ſeeking and ſearching out the infinite and admirable wiſdome, together with other the deepe things of God, which are hid in the Morall Law, and that not only for their owne priuate inſtruction, but for the edification of the ripeſt and chiefeſt of Gods children. And whoſoeuer he be, that thinks ſo little and ſo light knowledge of the Morall Law will ſerue the turne, that it is to be held only as milke for babes, and not as ſtrong meat for men of riper age, I am afraid that as he doth depreſſe and abaſe the Law of God more than is meet, ſo doth he aduance himſelfe too high aboue his pitch, being raſhly puft vp in his fleſhly minde, and knowing little or nothing in this particular as he ought to know. For howſoeuer it be true, that in the Morall Law there be ſome generall things ſo eaſie and ſhallow, that euen a little lambe may wade in them;Pſal. 19.7. Pſal. 119.18. yet conſidering the infinite variety of matter contained in the ſpecials and particulars of the ſame, there are many things to be found of greater depth and difficulty, wherein a huge Elephant may ſwimme alſo. Otherwiſe I can hardly thinke, that euer the holy Prophets being all interpreters of the Morall Law, and Chriſt himſelfe the Lawgiuer,Matt. 5. Iam. 4.12. beſt worthy and beſt able to expound and explaine the true meaning of it, and Chriſts Apoſtles who were taught by his ſpirit the true ſenſe thereof, would euer either all or any of them, haue taken all or halfe that paines, in opening and applying, extending and enlarging,Execrandi igitur ſ •… t Libertini, Antino •… i, & cateri Legem Moralem repudiantes. Theſ. Geneu. theſ. 28. clearing and explaining, vrging and enforcing, of the Morall Law, and that both by word and writing, preaching and exhorting, as we know by their publike records they haue all done, and that amongſt the Prieſts and Prophets, Doctors and Expounders of the Law, Scribes, and Phariſies, and Rabbines, ſuch as profeſſed the greateſt skill and vnderſtanding of the Law, if either all or any of them had beene of his minde, That it is ſufficient for ſuch as are more ripe in faith, to know this ſumme of the Law, Loue the Lord thy God with all thy heart, and thy neighbour as thy ſelfe, but for the ruder ſort and nouices, it is meet that they be inſtructed in the Decalogue, being a more plaine forme of liuing, and fit for ſuch perſons only.

Antinomus.The other places of Muſculus which you point your finger at, Anſwer. namely of the Couenant, of the difference of the Old and New Teſtament, of the abrogation of the Legall Sabbath, I haue read and peruſed, and finde nothing in all, or any of them (being rightly vnderſtood) which I doe not willingly aſſent vnto. If you, vpon a more ſetled and ſerious reuiew of thoſe places, ſhall yet imagine there is any thing in them which may ſeeme to ſauour of your opinion, and beare any either colour or countenance, for the vtter aboliſhing of the whole Morall Law; when you ſhall be pleaſed to note out, and ſend vnto me the expreſſe words which you conceiue doe make for your purpoſe, you ſhall God willing haue a returne of a more particular and expreſſe anſwer vnto the ſame: Meanewhile, I pray you now for your further ſatisfaction, to admit of this my reference alſo to Muſculus his Common-places, for eſtabliſhing of the Morall Law, and the right vſe thereof, ſeeing your reference for the vtter aboliſhing thereof, doth neither ſerue your turne, nor ſatisfie me at all. In that place de Legibus, Muſcul. loc. com. de Legib. and thoſe ſections, de uſu Legis Moſaicae, & de vi & efficacia Legis, he hath ſufficiently expreſſed himſelfe, that (howſoeuer his writing in other places might be taken or miſtaken by others) yet he is of opinion,Muſcul. de uſu & effica. Legis. That the Morall Law is now in the daies of the Goſpell of ſpeciall vſe and efficacy, euen for himſelfe and others, for the godly and for the wicked, as men ſtand in the eſtate of nature, or in the ſtate of grace. Now if it ſo fall out,Muſcul. loc. com. in diviſione Decalogi. that Muſculus may ſeeme vnto you in thoſe places which you haue mentioned and the like to croſſe himſelfe, and to be of another minde, concerning the continuance, office, and vſe of the Morall Law amongſt Chriſtians, in the daies of the Goſpell; what anſwer can be fitter both for him and you in this caſe, than the very ſame which he himſelfe giues vnto Auguſtine, when he found him inconſtant and differing from himſelfe, in the diuiſion of the Decalogue: Quaſo quomodo aequum eſſe poterit, ut unius, idque ſibi ipſi non conſtantis authoritas omnibus alijs praeferetur? Deinde ſi placuit authoritas Auguſtini, quare non placuit in eo quod unà cum reliquis antiquioribus concorditer, magis quàm in eo quod & ab alijs, & à ſeipſo diverſum ſcripſit? How is it meet, I pray you, that the authority of one [Muſculus alone] and he not agreeing with himſelfe, ſhould be preferred before all other men? Againe, if Muſculus his authority like you ſo well, why doth it not pleaſe you in that which he hath written agreeably and iointly with others more ancient, for the eſtabliſhing of the Morall Law, rather than in that wherein he differs from others, and from himſelfe alſo, for the vtter aboliſhing of the ſame?

Now, where you put vs ouer alſo vnto Zanchius, vpon Epheſ. 2. v. 14, 15. de Legis Moſaicae abrogatione, Where (you ſay) he diſputeth the point very fully,Antinomus. yet he doth not plainly (ſay you) expound the places that ſeeme to contradict it: Anſwer. We muſt needs ſay, that Zanchius is little beholding vnto you for your allegation, wherein you commend and diſcommend, approue and reproue, what he hath written, with one breath;Eraſmus. Vno ſpiritu efflas calidum & frigidum: Like the Husbandman, that returning from his worke in a cold winters day to his dinner, did with one and the ſame breath, both warme his hands which he felt were too cold, and coole his pottage which he feared were too hot; which when the poore Satyr ſaw, he feared to dwell with him,Senec. lib. 2. de Benefic. Plant. in Aul. Altera manu fort lapidem, panem oſtentat altera. Gregor. Theol. ad Euſeb. Caeſar. citat. ab Eraſm. and fled from him. Seneca calleth ſuch a benefit, panem lapidoſum, and ſomewhere elſe I haue read the like fact reproued in words not much vnlike. Manus altera panem, altera fert lapidem: and in another Language, yet to the ſame purpoſe, 〈 in non-Latin alphabet 〉 . as if a man ſhould claw a mans head with one hand, and ſmite him on the cheeke with the other. And doe not you deale with Zanchius after the ſame manner? you ſeeme to claw his head with this approbation [he diſputeth the point very fully] and preſently you ſmite him on the cheeke with this rebuke [he doth not plainly expound the places that ſeeme to contradict it]. You ſay, he diſputeth the point very fully; but tell me, doth he determine the point for you? Doth he wholly abrogate the whole Morall Law, as you would haue vs to thinke of him? Or doth he only abrogate it in regard of ſome circumſtances, preſeruing the ſubſtance thereof intire ſtill?Zanch. in Eph. 2. loc. de abrog. Legis. Nay doth he not firſt diſtinguiſh the whole Law of Moſes, and diuide the Commandements thereof into mandata principalia, and mandata acceſſoria? The principall compriſed in the Morall Law, the acceſſory in the Ceremoniall and Iudiciall; the principall continued, the acceſſory aboliſhed; and then determine, That becauſe in the Morall Law (as it was giuen by Moſes to the Iſraelites) there were ſome things of circumſtance, and ſome of ſubſtance, ſome eſſentiall, ſome accidentall, ſome temporall, ſome eternall: All ſuch things as were matters of circumſtance, accidentall, and temporall, in the Morall Law, as it was giuen by Moſes, are vtterly aboliſhed; but all ſuch as were matters of ſubſtance, eſſentiall, and eternall, are ſo farre from being aboliſhed, that they are for euer (being confirmed by Chriſt himſelfe, Matth. 5. and Matth. 22. and by his Apoſtles, Tit. 2.11.) to be continued: Such are all and euery one of the Ten Commandements of the Morall Law, containing the expreſſe forme of Gods eternall will, and the ſumme and ſubſtance of all duties of piety to God in the firſt Table, and of charity towards men in the ſecond:Vide etiam Theſ. Geneu. theſ. 28. All which, ſaith Zanchius, God required, from the beginning of the world before Moſes; in the time of the Law by Moſes; after Moſes by the Prophets: Et nunc tandem in finem uſque mundi, per Chriſtum per que ejus Apoſtolos requiſivit, & requirit à nobis: And now at length euen vnto the end of the world, by Chriſt and his Apoſtles, he hath required, and doth require of vs. And ſo a little after, he ſetteth downe his concluſion in flat oppoſition vnto your opinion; Conſtat hoc ſenſu legem ſimpliciter non eſſe abrogatam. It is euident, ſaith he, that in this ſenſe the Morall Law is not ſimply, or wholly abrogated.Antinomus. But why doe you cenſure him for not expounding the places of Matth. 5. and Rom. 3. plainly? The plaine truth is, Anſwer. becauſe his expoſition is a buckler of defence againſt your weapons of oppoſition, which you haue taken vp againſt the Morall Law; you would thruſt it thorow with your ſpeare or ſword, vtterly to deſtroy it; and he oppoſeth a breſtplate, and a ſhield of faith, taken out of the Lords armory, to ſaue the life of it. And is this the matter for which you blame him? Is this the fault whereof you accuſe him?Cic. Orat. pro Sexto Roſc. Amerino. So I haue heard and read, that one C. Fimbria an audacious fellow, hauing at the funerall of C. Marius, cauſed Qu. Scaevola, a noble citizen of Rome, to be wounded, and finding afterwards that the wound was not ſo mortall but that he might happily recouer of it, did preſently call Scaevola into queſtion by courſe of Law; and when it was demanded of him, what he had againſt, or whereof he could accuſe ſuch a man, whom no man elſe could ſufficiently commend; he anſwered in a furious paſſion, Quod non totum telum corpore recepiſſet; That receiuing a wound in his body, he had not receiued the whole weapon alſo euen vp vnto the hiſts.

Antinomus.But to amend what Zanchius hath done amiſſe, you ſay, you will giue vs a taſte out of Matt. 5.17. I am not come to deſtroy the Law but to fulfill it: Which place (you ſay) cannot be vnderſtood of the forme of Moſes Law, but of the matter of it, or of the Law of Nature. Why tell me, Anſwer. I pray you, what you vnderſtand by the forme of Moſes Law? Doe you meane, the inward or outward, the eſſentiall or accidentall, the temporary or eternall, forme of the Morall Law? I hope you meane not the inward, eſſentiall, and eternall forme of it, which can neuer be ſeuered from the matter of it, and the matter you ſay is perpetuall. If you meane then the outward forme, in the manner of deliuery by Moſes to the Iſraelites, together with all the circumſtances of perſons, time, place, and other acceſſories of the ſame, (as what elſe you ſhould meane I cannot imagine) then let me taſte your meaning I pray you a little better, by one or two demands touching this point and place. Firſt, did not Chriſt come to deſtroy this outward forme of the Morall Law? Secondly, did Zanchius euer ſay otherwiſe,Zanch. in Epheſ. 2. de abrogat. Legis. viz. that Chriſt came not to deſtroy the outward forme, i. the circumſtances, and acceſſories of the Morall Law? Thirdly, doth not Zanchius auouch euidently the cleane contrary? Fourthly, why then doe you blame his expoſition, as eſtabliſhing the forme as well as the matter of the Morall Law? Fiftly, how doe you that haue ſo long ſtood out againſt the Morall Law, for the abſolute abrogating of it, euen the whole Law, and wholly too, now ſo come in vnto Zanchius, and others that haue ſtood for it, that you yeeld them and vs the whole ſubſtance and matter of the Morall Law to be in force ſtill, and content your ſelfe only to carry away the ſhadowes, acceſſories, and circumſtances of the ſame, to feed your fancy with an idle and adle conceit of a glorious victory. Egregiam verò laudem & ſpolia ampla tuliſti. Virgil. Exhortat. ad Confiliarios Regis Galliae. It is recorded of Paulus Vergerius, (a man very gracious with Pope Paul the third) that when he attempted to write againſt Luther, he was ſo ouercome with the force of Luthers Arguments, that he changed his opinion and became a conuert of Luthers religion. I wiſh it were ſo well and no otherwiſe with you, that the Lord would giue you ſuch a teachable and tractable heart and ſpirit, that whereas you haue read Zanchius, Luther, Caluine, and other Orthodoxall Writers, with a minde and purpoſe to draw them to your error, and ſo to call them in, both as witneſſes and counſellors againſt the Morall Law, you may ſo be conuinced your ſelfe, by the euidence of the truth which they deliuer, and the force of the reaſons which they render, for the continuance and maintenance of the Morall Law, that if hitherto you haue not, yet henceforth you may, renounce your error, and embrace the truth with them.

But I ſee you haue made your ſelfe a bolting hole, that by way of diſtinction you might haue an euaſion. For (ſay you) it cannot be denied,Antinomus. but the matter of the Decalogue, being the Law of Nature, is in force as it is the Law of Nature, and vnderſtood Philoſophically; but how it can be in force Theologically vnderſtood, (for that (ſay you) is our queſtion in hand) being we haue no warrant in Scripture for it, but the contrary, Anſwer. (you ſay) you cannot ſee. And I ſay, if the miſt of Philoſophy had not blinded the eies of your Theology, you might haue ſeene as much as this comes vnto, and more too. For I demand, Firſt, may it not now be denied, that the whole Morall Law is wholly abrogated, as you affirme, ſeeing it cannot be denied but the matter of the Morall Law is yet of force, as you now confeſſe? Secondly, if the matter of the Morall Law be of force at this preſent, as the Law of Nature commanding; is not the forme alſo in force by our conformity thereunto in obeying? And thirdly, if both matter and forme (the eſſentiall parts of the Morall Law) be yet continued, [as it is the Law of Nature] that is, a naturall rule of righteouſneſſe and holineſſe to ſuch as are in the ſtate of nature; is it therefore ſo depriued of all ſpirituall force and vſe, that it cannot be alſo a ſpirituall rule of righteouſneſſe and holineſſe, to ſuch as are called to the eſtate of grace? Fourthly, ſhall Plato and Ariſtotle confine vs for teaching or learning of Naturall or Morall duties, to their Phyſicks, or Ethicks, their Naturall or Morall Philoſophy? Or would you reſtraine Chriſtians from hearkning to Moſes and the Prophets, Chriſt and his Apoſtles, for their better inſtruction and direction in the ſame? Surely, if true beleeuers haue now no other benefit, nor vſe of the Morall Law, but as it is the Law of Nature and Philoſophically vnderſtood; then is the Law (written ſo diſtinctly by Moſes, a penman of the Holy Ghoſt) not written,Rom. 15.4. 2 Tim. 3.16. as other Scriptures are, for our learning. Then was Abrahams direction for reformation to no purpoſe;Luk. 16.29. They haue Moſes and the Prophets, let them heare them. Then may infidels and heathens, ſee as farre into the nature and danger of ſinne as true Chriſtians can. Then may naturall reaſon be a light vnto our ſteps, and a lanthorne vnto our feet, without the Law written. And when all this proues true, then ſhall 〈 in non-Latin alphabet 〉 proue 〈 in non-Latin alphabet 〉 , and your Naturall and Morall Philoſophy, true Diuinity. Caluine writing de uſu Legis, ſaith,Calu. in Deuter. Append. de uſu Legis. Meritò vocatur bene & juſtè vivendi regula, atque hic finis Legis omnibus fere notus eſt. Naturaliter quidem inſculpta eſt boni & mali notitia hominibus, quò reddantur inexcuſabiles. This laſt he ſpeaketh of the Law of Nature, as common to all men, and ſeruing only to leaue them without excuſe; and preſently after he ſpeaketh of the Morall Law, written by Moſes, and giuen by God by a ſingular priuiledge to the Iſraelites and ſo to vs, as the Doctrine of good-liuing;Rom. 4.15. which albeit (as Paul ſaith) it be in it ſelfe holy, and the Commandement juſt and good, yet Aſperum eſt (ſaith he) quod alibi dicit, legem iram operari, & propter tranſgreſſiones eſſe poſitam. Gal. 3.10, 19. And marke I pray you, to whom this is aſperum, ſo ſharpe and bitter, nempe hominibus profanis qui tantum Philoſophicè judicant. Conſider and obſerue by this, that in Caluins judgement, they that will judge of the Morall Law Philoſophically, they are ſuch as are offended with it grieuouſly, and liue profanely. Conſider alſo, that ſeeing the Doctrine of the Morall Law, deliuered expreſly and diſtinctly in writing to the Iſraelites, was for that time a ſingular priuiledge and pledge of their adoption, aboue and before all other people, (if you will abſolutely cancell this writing, and depriue vs of all lawfull vſe of this Law, being ſo holy and heauenly a Doctrine and rule of good-liuing) conſider I ſay, leſt you make vs Chriſtians in worſe eſtate than the Iewes, and in as bad as the Gentiles, our priuiledge leſſe than the Iſraelites according to the fleſh, and our portion no better than theirs who are ſtrangers from the life of God,Antinomus. according to the faith. But (you ſay) how the Morall Law can be in force Theologically vnderſtood, being no warrant in Scripture for it, you cannot ſee. Anſwer. If you wanted light only, ſome helpe might be had, but if you want ſight too, we haue no faculty nor faith of miracles, to make a blinde man ſee; only we will lay the matter ſo plainly in open view, that he that can and will ſee, ſhall and may ſee, that which you ſay you cannot ſee. To this end it is very requiſite that we ſift out your meaning, what it is to vnderſtand the Morall Law Theologically. By the oppoſition which you make of vnderſtanding it Philoſophically, and Theologically, it ſhould ſeeme, that as they vnderſtand it Philoſophically, which vnderſtand it naturally by the light of naturall reaſon only,Rom. 2.15. without 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 〈 in non-Latin alphabet 〉 nimirum Dei ipſius ſapientia, aut eſt 〈 in non-Latin alphabet 〉 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 and may be Theologically vnderſtood, and is now in force ſo vnderſtood. If yet you deſire to heare what our Diuines ſpeake alſo for this point, albeit I thinke you can finde none to ſpeake a word againſt it, yet to doe you a pleaſure, I will call in one or two ſufficient witneſſes to giue teſtimony thereunto.

Caluine hauing rebuked them that judge Philoſophicè of the Morall Law,Calu. in Deut. in Append. de uſu. Legis. pa. 441, 443. addeth theſe words, to ſhew there is now a Theologicall vſe of it: Ille verò legis uſus Theologicus eſt quia nihil aliud poteſt quàm detegendo noſtram injuſtitiam, mortem duntaxat afferre. And as he ſheweth, this is one Theologicall vſe of the Law by diſcouering vnrighteouſneſſe, to bring vs in danger of death, ſo doth he afterwards in the ſame place, finde out another Theologicall vſe of it: Vbi autem intus cordibus legem ſuam inſculpſit, ſimul prodeſt exterior doctrina legis: ſic enim filios ſuos gubernat ſpiritu regenerationis, ut ſimul tamen velit ad vocem quoque ſuam eſſe attentos & dociles: That ſo ſoone as the Lord hath written his Law in our hearts, then doth the doctrine of the Law doe vs good, making his children by his ſpirit more teachable and tractable to heare and obey his will.

Iunius alſo in his learned Booke de vera Theologia, brings in the Morall Law, jus Morale, as oppoſite to the Law of Nature, which he calleth, jus Naturae, and there very plainly auerreth, that the Morall Law is a principall or ſpeciall part of the ſubject of true and ſacred Theology.Fran. Iun. lib. de vera Theolog. cap. 13. theſ. 24. His words be theſe: Hoc vero jus morum quo homines ad Deum oportet accedere, & ſacrae voluntati ejus quàm maximè fieri poteſt conformari, ſacra Theologia exponit perfectiſſimè. Now if ſacred Theology doe moſt perfectly expound the Morall Law, then is the Morall Law [Theologically vnderſtood] yet in force, which you haue not yet the eies to ſee; and not in force only [as it is the Law of Nature] as you haue had the face and forehead to affirme. Now becauſe you ſay, There is no warrant in the Scripture for this, that the Morall Law Theologically vnderſtood is yet in force, I pray you anſwer me directly to this one queſtion, which I hope will cleare the point in queſtion; Did Saint Paul when he ſaid, I had not knowne concupiſcence to be ſinne, Rom. 7.7. except the Law had ſaid, Thou ſhalt not couet: Did he vnderſtand the Morall Law Philoſophicè or Theologicè? You cannot ſay Philoſophicè, for then he might haue knowne ſo much by the Law of Nature before his conuerſion, hauing as he had a double helpe, the light of naturall reaſon, and the benefit of Gamaliels Doctrine, and yet he acknowledgeth that without the Law, ſinne was dead, i. vntill he had a ſpirituall inſight into the tenth Commandement, he had no manner of ſenſe and feeling of concupiſcence to be ſinne againſt it. Beſides, neither Plato nor Ariſtotle, nor the wiſeſt Moraliſts that euer wrote, could euer ſearch into this depth, and finde out this truth of God, hid from the eie of Nature in the tenth Commandement, that inclinations to ſinne, or motions and imaginations of ſinne without conſent or delight, were to be accounted a breach of the Law, and worthy of death. If he then did not vnderſtand the Law (when he ſo ſaid) Philoſophicè, I conclude, he muſt needs vnderſtand it Theologicè, and ſo without queſtion he did, ſpeaking of it ſo diuinely, graciouſly, and religiouſly, and diſputing of the nature, and vſe, fruits, and effects thereof, both in the eſtate of nature and in the eſtate of grace, ſo ſpiritually, ſo feelingly, and effectually.

For the other place, Rom. 3.31. which you except againſt, as not plainly expounded by Zanchius, Antinomus. Becauſe (you ſay) it may be vnderſtood of the whole Law, as well Ceremoniall as any other, Anſwer. and that for the time paſt: Doe you not offer Zanchius ſome hard meaſure, in charging him to expound it of the Morall Law only, which he doth not, and the Apoſtle alſo, ſaying, he ſpeaketh of the time paſt, whereas the words which the Apoſtle vſeth 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , are both of the time preſent? And doe you not ſee, how in yeelding this place to be meant of the Morall Law, though not of it only, you doe conuince your ſelfe of an error, in going about to aboliſh the Morall Law, which by confeſſing the truth with the Apoſtle you doe now eſtabliſh?

As for Eraſmus, Antinomus. we haue ſeene enough of his minde already, and returned you more by way of recompence and ſatisfaction from his writings, than you will be willing to receiue either from his or our hands. Anſwer. And here you fall into a great commendation of Eraſmus, an impertinent and needleſſe peece of ſeruice, and worthy no other anſwer than was once giuen in a like caſe;Plut. apoth. Lacon. in Antalcida. Quis quaſo vituperat? But you ſay with ſome indignation, His Paraphraſe though commanded to be had in Churches, is too much neglected. That is a fault: And books (you ſay) of farre meaner quality are much eſteemed. That I feare me is a ſcornfull flout. If you aime at the Defence of the Apology of the Church of England, Iewels Defence of the Apology and his Reply. now commanded to be had in the Churches, conſider I pray you there is roome enough for both, and though the Apology be admitted, yet the Paraphraſe is not excluded. Can you not thinke well and ſpeake well of Eraſmus his gold, but you muſt caſt out ſome words of diſgrace againſt our Iewel? Let the Ring and the Diamond haue either of them their due place and praiſe. If herein I miſſe of your meaning, beare with my miſtaking, and hereafter either ſpeake more plainly, or not ſo dangerouſly.

Antinomus.As for that which followeth, you bring me ſuch confuſed ſtuffe, ſuch ſhreds and peeces, gathered here and there out of Luther on Galath. Bez. 2 Cor. 3.11. Auguſt. de ſpirit. & lit. as is wonderfull! One Simile runnes after your fift ſection gone many a mile before, another looks hard after the generall point, and then you conclude with an exhortation, and then (hauing made an end before you had done) you come in with a word or two to illuſtrate your ſecond ſection. I cannot but conceiue that now your head grew mazy, Anſwer. or elſe hauing cut your garment too ſhort, or put forth your arme further than your ſleeue would reach, you runne and ſeeke about for peeces and patches, ſhreds and ſnips, to ſee if you can make vp that which you haue marred, neuer regarding how they ſute with your ſtuffe for matter, or colour, ſo they may patch vp your coat and ſerue your turne in your owne imagination.

Luther on the Galathians, hath not ſo much by much as you ſay, for the aboliſhment of all Lawes by Chriſt. For in the firſt place, pag. 176.Luth. on Gal. pag. 176. a. b. he ſpeaketh of the aboliſhing of the Iewiſh Ceremonies, where once one hath put on Chriſt Ieſus: Where Chriſt is put on (ſaith he) there is neither Iew nor Circumciſion, nor Ceremony of the Law any more. For Chriſt hath aboliſhed all the Lawes of Moſes that euer were: he meaneth all ſuch as might accuſe or terrifie a beleeuing conſcience, and ſtand in oppoſition vnto CHRIST, as the words following doe manifeſtly declare.

And in the next place, pag. 177.Luth. on Gal. pag. 177. he ſpeaketh of the aboliſhment of all Lawes indeed, but only in the matter of juſtification before God, deſeruing of grace and eternall life. Will you heare him deliuer his minde in his owne words? God hath indeed (ſaith he) many Ordinances, Lawes, Decrees, and kindes of life, but all theſe helpe nothing to deſerue grace, and to obtaine eternall life. So many as are juſtified therefore, are juſtified not by the obſeruation of mans Law, nor Gods Law, but by Chriſt alone, who hath aboliſhed all Lawes. Theſe be Luthers owne words. Now if you will needs conclude hereupon, that Luther is of opinion that the whole Morall Law is wholly aboliſhed, ſhould you not deale injuriouſly with him, and deceitfully with vs? You haue beene already told of the fallacie, A dicto ſecundùm quid, ad dictum ſimpliciter: you haue here occaſion to remember it againe.

Your laſt place of Luther, pag. 223.Luth. Galat. p. 223. hath beene anſwered before, and ſo hath that of Beza, in 2 Cor. 3.11. and that alſo which you repeat againe of the perpetuity of the Decalogue in Nature, and the perpetuity of it in Diuinity, vnto all which I ſay now no more, but if I cannot ſtay you, but you will needs Cramben bis coctam ponere, 〈 in non-Latin alphabet 〉 . you ſhall not draw me to taſte any more thereof, nec Actum agere.

One thing there is in the laſt clauſe, touching the perpetuity of the Decalogue in Nature, where you haue interlaced as an exception againſt the perpetuity of the fourth Commandement;Antinomus. The Morall Law or Decalogue (ſay you) is perpetuall in nature, ſauing the fourth Commandement. Anſwer. And why I pray you is not the fourth Commandement perpetuall in nature as well as the reſt, if it be Morall as well as the reſt? why is it only mortall and the reſt perpetuall? Deut. 4.12, 13. Auguſt. de ſpirit. & lit. cap. 14. If it be Ceremoniall abſolutely, then how comes it to paſſe that it was deliuered by the voice of God, and written by the finger of God in Tables of Stone, being one amongſt the reſt of the Ten Commandements of the Morall Law, which are all perpetuall in nature? ſeeing nothing abſolutely Ceremoniall amongſt all the Ordinances of Moſes, was euer ſo deliuered, or ſo written? Againe, how can that be a Ceremony which was giuen of God vnto man in the eſtate of innocency,Gen. 2.2, 3. when yet there was no ſinne, and ſo no need of a Sauiour, and therefore no vſe for any Ceremony,Exod. 16.29. & Cap. 35.3. Ier. 17.21. Act. 1.12. Exod. 35.2, 3. to ſignifie or ſet forth either one or other. That there was ſomething Ceremoniall in the fourth Commandement, as it was ſpecially giuen by Moſes to the Iewes in their Legall worſhip; as that Seuenth day which they did celebrate, their ſtrict reſt from all bodily labour, their Sabbath daies journey, their kindling of fire, &c. we doe not deny; but that therefore the fourth Commandement is not morall, nor perpetuall in Nature, this doth not nor you cannot proue. As for that which you alledge out of Auguſtine, Auguſt. de ſpirit. & lit. cap. 14. de ſpirit. & lit. cap. 14. [In decem praceptis, excepta Sabbati obſervatione, dicatur mihi, quid non, ſit obſervandum à Chriſtiano:] I cannot but wonder and wonder againe, that you going about to batter downe the fourth Commandement, and borrowing an Engin out of Auguſtine for that purpoſe, haue in your ſimplicity brought with you ſuch a one, as doth not demoliſh, but vnderprop and eſtabliſh all the reſt of the Commandements of the Morall Law, to be now of force and vſe, amongſt all Chriſtians. For I may ſay out of Auguſtine alſo as you doe:Auguſt. lib. 3. cont. Fauſtum. Dicatur mihi in decem praeceptis quid non ſit à Chriſtiano obſervandum? Let any man ſhew me what there is in the Ten Commandements of the Morall Law, which is not now to be obſerued of all Chriſtians? Auguſt. tractat. 20. in Iohan. As for the Sabbath which Auguſtine ſeemeth to except, he meaneth the Iewiſh and Legall Sabbath, taking it in the letter for corporall reſt, and that figuratiuely, as ſignifying both a reſt from ſin (which he takes to be that ſervile opus, Auguſt. ad Inquiſit. Ian. lib. 2. cap. 12. from which the Iewes muſt reſt) and the heauenly reſt alſo, of which he thinks the Sabbath was a type. And vnto this I ſay, Whatſoeuer Auguſtine can proue by the euidence of the Scripture, to be Ceremoniall and Iewiſh in the fourth Commandement, we will not challenge that to be morall nor perpetuall: But if he only ſay, the fourth Commandement is figuratiuely to be vnderſtood, and that no corporall reſt from labour, but a ſpirituall reſt from ſinne is there ſignified and commanded, and that corporale ocium Sabbati, is not to be obſerued of a Chriſtian, becauſe that figure is fulfilled in Chriſt, and yet doe not proue what he ſaies out of the Word of God; we will take that good leaue and liberty which elſewhere he hath giuen, not to beleeue it,Auguſt. ad Hieron. Epiſt. 19. Auguſt. adver. Creſconium lib. 2. ca. 31. becauſe he hath ſaid it, but becauſe he hath brought ſome probable reaſon or euidence of the Scripture to perſwade vs of the truth of it, and vntill then to ſtand perſwaded as we doe, that euen the fourth Commandement as well as the reſt of the Morall Law (excepting ſome Iewiſh Ceremonies annexed thereunto) is yet in force, not only as the Law of Nature, and Philoſophically conſidered, but Theologically and in true Diuinity, truly vnderſtood. And here, we pray you, not to miſtake vs in this point concerning Auguſtines judgement: he doth not abſolutely aboliſh the fourth Commandement, in abrogating the Legall and Iewiſh Sabbath, but that he teacheth and maintaineth that though the day be changed,Auguſt. Epiſt. 119. ad Ianuar. cap. 12. & Epiſt. 86. ad Caſulan •… m. which was the ſeuenth obſerued from, and for the Creation, yet the firſt day of the weeke ſucceeded it, in regard of Chriſts reſurrection, called dies Dominicus by S. Iohn, celebrated in holy duties by the Apoſtles;Iunius in Gen. c. 2. and 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 〈 in non-Latin alphabet 〉 , are 〈 in non-Latin alphabet 〉 ,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 with ſome difference of circumſtance, conſidering the diuerſity of place, people, and condition, for a ſeaſon, vntill the Kings ſonne and heire take the gouernment more eminently and conſpicuouſly vpon him, at which time he ſhall renew the former Lawes, remouing all difference of circumſtance, and eſtabliſhing the ſame Lawes in ſubſtance, by writing them in fairer Tables, and confirming them by better both ſeales and witneſſes, vnto them both as to one people: I would then know of you out of the depth of your Engliſh or Venetian policy, whether now the Venetian Lawes being brought and read, either to condemne or acquit a man accuſed, or to giue direction for order and gouernment here with vs, we in England might not hold our ſelues bound by vertue of thoſe Lawes to yeeld obedience thereunto accordingly, and yet not as vnto the Venetian Lawes (as formerly they were in diuers circumſtances impoſed and exacted) but now as vnto the royall Law of one and the ſame King, who by one and the ſame Law, will rule and gouerne both Venice and England, as one and the ſame people. If you be pleaſed to take the light of this compariſon in your hand, it will ſhew you (if your ſight be any thing like) both the vanity and weakneſſe of your concluſion in your fift ſection, and the darkneſſe and obſcurity of your ſorry Simile, which you haue brought to ſet a fairer gloſſe vpon the ſame.

Your other Simile which you bring to illuſtrate the generall point, hath I acknowledge much more light in it, if by the generall point you meane the Law giuen by Moſes, as it ſtands in oppoſition againſt the Goſpell, according to that of Iohn, Ioh. 1.17. The Law was giuen by Moſes, but grace and truth by Chriſt Ieſus. For whether you vnderſtand the Ceremoniall or Morall Law, or the Prophets, either as interpreters of the ſame, or foretellers of the good things to come imported by any of them,2 Pet. 1.19. it is moſt true (as you alledge out of 2 Pet. 1.19.) That the Doctrine of the Goſpell doth as farre exceed for beauty, brightneſſe, and glory, the Doctrine of Moſes, and the Prophets, as the Sunne-light doth Starre-light,Mal. 4. Col. 2.17. 2 Cor. 3. Ioh. 12.46. and as the body doth the ſhadow, and the face of Chriſt the veile of Moſes. In which reſpect Chriſt himſelfe ſaid of himſelfe, That he was the true light that was come into the world, and that his diſciples were happy and bleſſed that ſaw thoſe things which they ſaw,Luk. 10.23, 24. and heard the things which they did heare, whereas many Kings and Prophets had not ſeene them, though they had deſired to ſee them. And in regard hereof, he is termed by the Prophet Malachy, The Sunne of righteouſneſſe. Mal. 4.2. Iſa. 9.1, 2. Ioh. 1.17. So then we ſay, They that ſate in darkneſſe haue ſeene a great light, and vnto them that ſate in the ſhadow of death, hath the light ſhined. Whatſoeuer was darkneſſe in Ceremony it is diſpelled,Act. 3.24. whatſoeuer was a farre off in Prophecy it is fulfilled,Luk. 24.44. and whatſoeuer was a handwriting againſt vs in the Law of Moſes, it is cancelled.Col. 2.14, 15. But what light doth this your Simile giue to the vtter aboliſhing of the whole Morall Law, which by the comming of Chriſt is not obſcured, but more beautified,Rom. 3.31. and not aboliſhed, but more eſtabliſhed and confirmed?

In the next, but not in the laſt place (as me thinks in good manners according to due order it ſhould haue done) comes in your concluſion, by way of exhortation and Doctor-like direction to all Chriſtians,Antinomus. eſpecially Diuines, to take paines rightly to vnderſtand the Doctrine of Chriſtian liberty, &c. Anſwer. As if none but your ſelfe alone, were either ſo induſtrious or judicious, ſo ſtudious or religious, as to haue taken any paines, or to haue gotten any knowledge like your ſelfe in all or any of theſe things. Knowledge puffeth vp, 1 Cor. 8.1. but loue edifieth, and if any man thinketh he knoweth any thing, he knowes nothing as he ought to know: and againe,Gal. 6.3. If any man thinke himſelfe to be ſomething when he is nothing, he deceiueth himſelfe. It had in my opinion ſauoured of more humility and modeſty, if you had, after you had ſet downe your judgement and reaſons for the vtter aboliſhing of the Morall Law, in meekneſſe of wiſdome ſubmitted your ſelfe and your writings, to the judgement of the religious and judicious both Miniſters and people in our Churches,1 Cor. 14.32. (for euen the ſpirits of the Prophets are ſubject to the Prophets) and not to haue caſt ſuch odious aſperſions of ignorance and negligence, as you doe vpon them. For ſuppoſe ſome amongſt many deſerue ſo ſharpe a cenſure and rebuke, yet I doubt not but euen they (ſeeing your groſſe ignorance, great negligence, and I feare me, ſome things euen againſt knowledge and conſcience too in theſe your owne writings) will quit you with this or the like anſwer: Et ſi nos quidem digni ſumus hac contumelia, Maenius abſertem Neuium cum carpe •… t, heus tu, Quidam ait, ignoras te? Horat. Ser. lib. 1. ſat. 3. tu omnium indignus qui faceres tamen: Although we haue deſerued ſuch a contumely or reproofe as this, yet you of all others might worſt doe it. For, Quis tulerit Graccos de ſeditione loquentes? Who can endure the turbulent and ſeditious Gracchi to ſpeake againſt ſedition? Or traiterous Athalia to cry out, treaſon, treaſon? Or a man that for want of light, or diligent looking to his waies, doth himſelfe ſtumble and tumble, and fall dangerouſly oftentimes, to reproch others (and ſome it may be, more vigilant and diligent than himſelfe) with ſuch ignorance and negligence,Antinomus. that they runne into ſtrange queſtions, as men in darkneſſe ſtumbling at one thing, and catching hold of another thing that auailes them nothing. If theſe be not ſwelling words of vanity, Anſwer. I miſtake both your ſpirit and ſpeech; if they be, I deſire you may ſee what is amiſſe and amend it, and learne to conceiue more humbly of your ſelfe, and more charitably of your brethren. As for the ſpeciall points which you commend vnto our ſtudy and induſtry, viz. The Doctrine of Chriſtian liberty, the difference of the Law and the Goſpell, and of the Old and New Teſtament, and of the Couenants of both, and ſo the right abrogation of Moſes Law: I ſuppoſe there is not one of all thoſe, but hath in handling of this buſineſſe beene already touched, and ſo hath giuen ſome light, both to diſcouer your error, or hereſie, (if you hold it wilfully) in going about to aboliſh the whole Law of Moſes, and that wholly too; and to cleare this truth alſo, that the Morall Law of God giuen by Moſes to the Iewes, is not ſince the death of Chriſt, in the Churches of Chriſt, wholly aboliſhed and abrogated, but is yet in force ſtill, for many holy offices and ſpirituall vſes, confirmed by Chriſt, and continued by his Apoſtles, for the good of Chriſts Church, euen vnto the worlds end. Now if you thinke that all that hath beene ſaid and done, be not, nor cannot be of any ſuch force with you, as to conuince you of error, or to confirme this truth; it may be herein, the fault will proue rather yours than mine: For as Non eſt Oratoris perſuadere; ſed dicere quae ad perſuadendum ſunt idonea: It is not required of an Orator to perſwade, but to deliuer ſuch things as in themſelues may be fit and auailable for perſwading. So neither can it be required of an Anſwerer, to ſatisfie a wrangling Diſputer, but to giue what may ſerue for a ſufficient ſatisfaction to his inſufficient objection. Ezeckiel is commanded to ſpeake,Ezek. 3.4.7. euen though Iſrael will not heare: And Paul doth charge Titus, Tit. 1.9.10. to endeuour by ſome doctrine and exhortation, to be able to conuince the gainſayers, and to ſtop the mouthes of ſuch as are 〈 in non-Latin alphabet 〉 , vnruly vaine-talkers, and deceiuers, ſubuerting whole houſes, and teaching things they ought not, for filthy lucre ſake. Vpon like occaſion, and in a matter not much vnlike, I held my ſelfe charged after the ſame manner, to endeuour according to my ability, to conuince you of this your error, and to ſtop your mouth, if it may be, (which you haue opened ſo wide againſt the truth) with the witneſſes and with the word of Truth. And this was I (after a ſort) enforced to attempt, becauſe I knew you had laboured by ſpeaking and writing (if not for filthy lucre, yet for fooliſh humour ſake) things which you ought not, not only to corrupt the mindes of the ſimple by words of deceit, but to ſubuert the hearts and houſes of ſome of my neereſt and deareſt friends, with a great and pompous ſhew of reading and learning, which (had they not formerly beene better inſtructed and eſtabliſhed in the true knowledge of Gods Word, both Law and Goſpell) might eaſily haue bred ſome diſtraction in their mindes, and trouble in their hearts Pudet haec opprobria nobis & dici potuiſſe, & non potuiſſe refell •… . I may truly ſay, I held it both ſinne and ſhame, that ſo opprobrious things ſhould be objected againſt the holy Law of God, and put into the boſomes of good and gracious people, as a parcell of Gods truth and a pledge of your loue; and not to be reſiſted by ſome encounter,Auguſt. Boniſ. Epiſt. 23. and refuted by ſome anſwer to the ſame. Reſpondi ſicut exiſtimo quaeſtionibus tuis, ſaith S. Auguſtine to Bonifacius, quantum attinet ad minus capaces, & ad contentioſos non ſatis; quantum autem ad pacatos & intelligentes plus fortè quàm ſat eſt. Let me ſpeake vnto you in almoſt the ſame words, I haue anſwered as I thinke, your poſitions and oppoſitions againſt the Morall Law of God; for ſuch as are leſſe capable and ſuch as are contentious, not ſufficiently enough neither for length nor ſtrength, but for ſuch as are tractable and teachable, peraduenture more than enough for both. And here, if the length of my anſwer procure me any blame, either with you or other of my friends, ſeeing your Pamphlet was but ſhort, which drew the ſame from me; I muſt plead my juſt defence as Auguſtine did his to the ſame Bonifacius, requiring a briefe anſwer to ſome hard queſtions propoſed vnto him: His literis (ſaith he) lectis & relectis & recordatus ſum Nebridium amicum meum, qui valdè oderat, de quaeſtione magna reſponſionem brevem. In like manner hauing read ouer and ouer againe your ſhort Pamphlet, and ſeeing the queſtion was great, and quotations many and large, though your paper was not much nor long; I could not abide to frame a ſhort anſwer, nay I muſt needs frame a long,Auguſt. Epiſt. 23. ad Bonif. to ſo large and great a queſtion, and that for the ſame reaſon which moued Nebridius ſo to deſire an anſwer at length in ſuch a caſe: Becauſe in matters obſcure, ad pietatis doctrinam maximè pertinentibus, eſpecially appertaining to the Doctrine of piety (as this of the Morall Law eſpecially doth) he that would diligently ſearch and ſee into them, had need to enlarge himſelfe and hold that courſe.

Concerning your laſt Will and Teſtament, and the light that it bringeth to your ſecond ſection,Zanch. in Hoſ. I referre you to Zanchius in Hoſeam, where you ſhall finde the like Simile, and withall a paire of ſnuffers to top your light that it may burne more clearly: And if that will not ſerue, you may haue Torchlight from Caluine, which I will now put into your hands before I leaue you, (you may ſee how loth I am to leaue you in the darke) whereby you may once more be admoniſhed of your error, and the danger of it, and haue light enough to lead you vnto the truth, and prouoke you alſo to the entertaining and embracing of it. Speaking of the ſweetneſſe and lightſomneſſe of the Morall Law, vnto all that can doe as Dauid did, i. finde and apprehend Chriſt the Mediator in the ſame: He addeth theſe words; Quod diſcernere dum imperiti quidam neſciunt, Caluin. Inſtit. lib. 2. cap. 7. ſect. 12.13. totum Moſen animosè explodunt, duaſque legis tabulas valere jubent: quia ſcilicet Chriſtianis alienum eſſe arbitrantur adhaerere doctrinae quae mortis adminiſtrationem continet: Which different office and vſe of the Law, ſaith Caluine, whiles ſome ignorant perſons know not how to diſcerne, they doe boldly and couragiouſly hiſſe out all Moſes Law, and bid farewell to the two Tables of the Morall Law; becauſe forſooth, they thinke it ſtrange for Chriſtians to cleaue vnto that Doctrine which containeth the adminiſtration of death or damnation in it. Mutato nomine de te fabula narratur. You may view your face in this glaſſe, and take euery word home with you to your owne houſe; and withall, take I pray along with you, what he addeth in deteſtation of this your opinion.Caluin. Inſtit. lib. 2. cap. 7. ſect. 13. Faceſſat longe ex animis noſtris profana iſtac opinio: Let this profane opinion be farre remoued from our mindes: And conſider ſeriouſly I beſeech you, of that which he ſpeaketh ſo reſolutely, for the eſtabliſhing of the Morall Law, as well as in the commendation of the vſe of it. Quod ſi abſolutum (ſaith he) in ea juſtitiae exemplar eminere nemo inficietur, aut nullam eſſe nobis rectè juſteque vivendi regulam oportet, aut ab ea nefas eſt diſcedere: But if (ſaith Caluine) no man can deny, but that in the Morall Law there is manifeſtly to be ſeene a moſt abſolute patterne of righteouſneſſe; either we muſt haue no rule at all of right and juſt liuing, or it is great wickedneſſe to depart from the Morall Law. Certainly me thinks, to a reaſonable and ingenuous man this might be ſufficient ſatisfaction, for embracing the truth and relinquiſhing of ſo vnſound and vnſauoury an opinion. I could compaſſe you about with a cloud of witneſſes to this purpoſe: But it muſt be euen this Law of God, written in your heart by the finger of Gods Spirit, which through the power and grace of Chriſt ſhall helpe to illighten your eies to ſee the beauty, and conuert your ſoule to feele the vertue, euen of this Morall Law of God, which you now ſo oppoſe and oppugne, which I doubt not but in due time the Lord will doe, if (as I hope you doe) you belong vnto him. Meanewhile we will pray for you, and wait in patience, to ſee if peraduenture the Lord may giue you repentance to the acknowledging of the truth;2 Tim. 2.25, 26. that when you ſhall haue recouered your ſelfe out of this ſnare of Satan, and we ſhall heare or ſee that he which perſecuted the Law in times paſt, doth now publiſh and profeſſe obedience thereunto, we with other of Gods children that wiſh you well in Chriſt, may be prouoked by your light which may ſhine in the workes of loue the ſumme of the Law,Gal. 1.23.24. to reioice in your recouery, and to glorifie God in youre behalfe.