sinfulnesse I am of his opinion who would Chrysostoâ—â— have hell preached daily unto men being perswaded it would prove an excellent means to keep many out of hell When I look upon that body of sin which remaineth in the best I cannot see but the threats of the Law may be of good use unto them not that I fancie Christians should be carried into and along duty by a spirit of fear as slaves that they must have the rod shaking over them or else they cannot or will not do dutie I know that they are led by a more free and ingenuous Spirit into acts of dutie namely by the Law of Love yet let me tell you That the carnall and unregenerate part of the godly needs this whip and harsh voice of the Law and I see no reason but a Christian may make that motive to himself which God makes motive unto him Secondly in its Promissory part as it doth propound many and great rewards unto the sons of men I finde that the Law doth not onely threaten thereby to terrifie men from sinning but it doth also propound and promise unto the sons of men certain rewards thereby to allure and draw them in to dutie we reade of shewing mercy to thousands of them that love him and keep his commandments And again the fifth Commandment is called The first Commandment with promise Ephes 6. 2. Surely the Doctrine of Faith doth not make void these promises in the Law nay it gives the Law a power to promise and alloweth that men may set the joy before them and have an eye to the recompence of reward though not chiâ—fly and principally or in a way of merit Thirdly in its Mandatory part and so it hath a power 1. Of Declaration to reveal and make known the will of God touching duties to teach tell and acquaint men with the same hence it is called a Lamp and a Light the Gospel doth continue it to be an eternall Doctrine teaching men what to do and how to live 2. Of Obligation it doth not onely command things honest and to be done but it doth tie men to yeeld obedience to it self for the Law-givers sake hence it is called Lex a Ligando for if you destroy the Obligation of the Law you make void the Law Now the Gospel will have it to be a ruling commanding and binding Law unto Christians it doth set up the authority of the Law Morall making it to be a Law indeed Fourthly in its Preparatory part and Office you must know that the Morall Law is a John the Baptist to make way for Christ a manuduction to Christ and Faith Paul saith Wherefore the Law was our School-master to bring us to Christ that we might be justified by Faith Gal. 3. 24. I do not say that the Law formally doth beget Faith in Christ it doth it onely by way of Preparation and manuduction and that partly as it doth convince men of sin laying open to them that exceeding wickednesse which lieth upon the soul By the Law cometh the knowledge of sin Rom. 3. 20. And I had not known that lust had been sin unlesse the Law had said Thou shalt not covet Rom. 7. 7. Hence is it compared to a glasse whose propertie is to represent those objects that present themselves before it in all their colours thus the holy Law doth yeeld up unto men by way of reflection the true and certain face and nature of their sinfulnesse it layes sin out and open in its true proportion and countenance the light doth not more demonstrate visible objects then the Law which is the candle of the Lord doth make known sins and that by the help of spirit and the use of conscience partly as it doth deject and humble men for sin the Law doth so open the debt and death of sin to the soul that it sees it self inclosed with the curse that belongs to sin and that Divine wrath is ready to pour it self oâ— him and how to avoid the same he knows not he is as a man shut up in a close room having his mortall enemy standing at the door with a drawn sword in his hand entring upon him thus the Law falls upon the conscience of a sinner whipping and tormenting him loading and burdening him laying him as it were upon the mouth of hell passing the doom of damnation upon him from which it can of it self no way deliver it self it leaves him a sinner without a Saviour without all hope of salvation Onely it is brought to this wishing O that there were any possiibility of mercy that I might be saved from this condition of insufferable misery Again we may consider the The Law is not made void 1. To unbelievers subjects in respect of whom the Law is not made void and they are of two sorts 1. Unbeleevers who are yet in the state of nature and to such the Law is enlightning a wakening judging and terrifying through the application of the curse and wrath The 1 Tim 1. 9 Law is made for the lawlesse and disobedient for the ungodly and for sinners c. It is their whip and rod to scourge them 2. Beleevers who are under Grace and Love and to such 2. To believers it is a glasse discovering their many hidden corruptions by which they may daily try and examine themselves it is their bridle to cohibite and restrain them from sinning it is their hedge and mound to keep them in order and due compasse in a word it is their rule by which they are to guide and moderate the inward and the outward conversation of soul and life And thus far it is not made void by the Doctrine of the Gospel Nomist Will you be pleased to demonstrate this a little farther unto me and my friend Evangelist I shall proove unto you that the Doctrine of Faith doth not make void the doctrine and duty of the Morall Law by these ten instances Reas 1 1. The Law Morall was given to Adam in the state of innocencie I say that Adam in the state of integrity was not without a Law nay nor without this Law for the substance of it though he was a righâ—eous man and in his height of dignity yet he was commanded by the will of God and his work was to be ruled by the precept of God in all things as you may read Gen. 3 16. The Law Morall and the Law given to Adam was the same Law for the matter of duty as I look upon the Law given to Adam for a covenant of life and salvation God intending to give and tying him to expect life upon and for his obedience and withall do consider that God in justice might have hâ—ld his posterity to the same condition and covenant of works here I conceive that the Law given to Adam and the Law received by Moses are not one and the same for I think that God never intended that the Law given by Moses should become a
Antinomianisme ANATOMIZED OR A GLASSE FOR The Lawlesse Who deny the Ruling use of the Morall LAW unto Christians under the GOSPEL By John Sedgwick B. D. and Pastor of the Church of God at Alphagâ— neer Cripple-gate London It is time for thee Lord to work for they have made void thy Law Psal 119. 126. LONDON Printed for Samuel Gellibrand and are to be sold at his Shop in Pauls Churchyard at the signe of the Brazen Serpent 1643. To the Reader Loving the Law of our God and the Gospel of Jesus Christ Faith and Obedience Beloved WHen I looked upon the old odious Heresie of the Antinomians condemned by the Art 7. Doctrine of our Church taking the advantage of the times Distractions newly to revive it self and to appear with its wonted face that cannot blush I thought at first following Saint Augustine to have said Non Cont. Petil. lib. 2. in venio quomodo te refellerem nisi ut aut jocantem irriderem aut insanientem dolerem And so to have passed them over in silence But finding the Fomenters to prevail and the Gangrene to spread especially among the weaker more ignorant and rude sort and that whilst some did seem to teach they did but infect using this cunning to utter some Truths to make way for their damnable Doctrines v. g. by crying up Free Grace Christs Righteousnesse and Gospel Libertie Doctrines of singular consequence and great use if rightly and purely opened and such as no man would suspect should be held out as Baits and Snares to intangle or draw men aside from the power of Faith to cast down Obedience and keep Christians from their dutie to God which stands in a care of keeping up their communion with him observing of his Minde and Will laid down in his Law Repenting and Mourning for Sin together with a speciall watchfulnesse against all sinfull courses I could do no lesse then shew my self in the Field against them not in respect of their * Magis misericordià digni quam invidià Persons but their Positions and Practises desirous to imitate those two worthy Lights Hierome and Augustine the one saying That Feci ut hostes Ecclesiae mei quoque bostes fierent Hier. Incomparabiliter pulcâ—rior est veritas Christianorum quam Helena Graecorum Aug. Ep. 9. he made the enemies of the Church and Truth his enemies And the other That he made the Truths of God more precious to him then Helene of the Grecians I am already resolved to bear with patience by the strength of Christ the hatred and the railings of the Fathers and Fautors of this Heresie not passing much their judgement Well I know with Hierome The Trueth may be blamed but not shamed Veritas laborare potest vinci non potest And that all their approbrious words the fruits of their Licentious Doctrine are like to the cry of an enemy afar off and as Hail-stones which do fall down about our ears without any harm I wish them soundnesse of head heart speech and Life As for you who know and feel the power of Holy Truthes and do desire to walk in Jesus Christ according to the Rule of Faith and Love laid down in the Law and Gospel Come and see Try all things 1 Thes 5. 21. Beleeve not every Spirit but try the Spirits whether they are of God because many false prophets are gone out into the world 1 John 4. 1. Be not of the fools minde to beleeve every thing Be not of the sick mans minde to be given to changes Neither be of their mindes who love to be picking and scraping in the dirt when heaps of corn are before them So root and ground your selves in the Trueth that you be not carried away like children with every winde of Doctrine and endeavour so to behave your selves That in Agesilaus changes you be not changed I hope that this ensuing Dialogue shall have as good successe as the Sermons themselves The Antinomians about the Citie were startled some of them were convinced confessing that they had been misâ—led other of them began to be ashamed of their own Doctrines affirming That they never taught against the Law it was onely their hearers mistake wherein they have made Sententias ejus prodidisse superasse est good that saying of Hierome It is a sufficient confutation of Heresie to lay it open I hope to hear that those few Ministers whose Parts and Lives are looked upon and into will be made wise and in stead of floods of words and shews of Truth which carry reality of poison to addresse themselves to soundnesse of Doctrine and to a form of wholsome words wherein they may expresse themselves and benefit those poor souls who yet are seduced and hardned by them if they shall continue in this Law-destroying and Dutie-casting-down course still infecting and infesting the people of God do you my brethren beware of them and withdraw your selves from them as enemies to the soveraigntie of God over Christians though they hatch and vent errours yet be not you intangled by them Let no man beguile you with entising words Col. 2. 4. For hereby we do know that we know him if we keep his Commandments 1 John 2. 3. This course of Obedience which is the grace of your Faith the credit of the Gospel the Will of God in Jesus Christ and the main drift of the ensuing Treatise keep up in Sincerity and Constancie hereby you shall rejoyce the soul of Your souls Servant John Sedgwick Perlegi Tractatum hunc cui Tirulus The Anatomie of the Antinomian quem quia singulari usui futurum Ecclesiis judico praelo mandandum censeo Julii 27. 1643. Ja. Cranford This Book intituled The Anatomie of the Antinomian I judge very fit to be Printed and very necessary for these times Edm. Calamy Errata In Pag. 12. l. 7. for command r. declare In p. 23. l. 29. for dot r. doth In p. 24. l. 2. for unfft r. unsit In p. 24. l. 3. for vave r. have In p. 30. l. 7. for adminstration r. administration In p. 35. l. 13. for 12. r. 2. In p. 46. l. 2. for and r. which The ANATOMIE of the ANTINOMIAN The Nomist MY loving friend and old acquaintance you seem by your countenance to be somewhat vexed in minde The Antinomist I have been at your end of the Town hearing one of your Legall Preachers who hath Preached such Stuffe as hath made me almost mad I could have found in my heart to have pluckt him out of the Pulpit Nomist Who are those whom you do stile Legall Preachers Antinomist To speak my minde freely unto you Set aside some six or The Antinomians modest language seven rare Phoenixes sprung out of the ashes of one Mr. Trask Eaton Shaw and others of that stamp I hold all the Ministers in London yea and of the whole Kingdom to be but Legall Preachers for as yet the Light is not revealed to them and they
the Apostle when he denieth the making void of the Law by Faith Evangelist I shall open it thus unto you 1. By shewing to you what it is to make void the Law which doth note The taking away from the Law all regulating or directive power over mans life and actions when it is held to be uselesse or of no more effect unto Christians then an Almanack The making void the Law what that is out of date or to be a Doctrine inconsistent with or repugnant unto the Doctrine of Free Grace this is the making of it void Now then take it up thus That the Doctrine of the Gospel and the Doctrine of the Law though for matter they are distinct and divers yâ—t they are not so divided and opposite but that they both may be well admitted into the Ministery and taught unto Christians they are so farre from reall contradiction that they hoâ—d a friendly concurrence in point of dutie they are not destructive nor devouring one unto another but sweetly co-ordinate standing more firmly one by the other 2. By declaring whether the Morall Law in no respect is not made void by the Doctrine and grace of Faith And here consider if we look upon the Morall Law in that notion as it was given to Adam in Paradice I mean as it was a Covenant of Works or as the Covenant thereof was Works so that whosoever would receive life and salvation must perform perfect obedience to the same according as it is written He that doth Gal 3. 12. these things shall live in them And again Moses describes the Rom. 10 5 righteousnesse which is of the Law That the man which doth these things shall live by them in this sence as it was given to Adam in Paradice to justifie or save men the Doctrine of Faith doth make void the Morall Law I will not stand disputing whether the Law as given by Moses could have given life and righteousnesse or whether God did primarily intend in publshing this Law by Moses on mount Sinai to send man to fetch his life out of the Law this we know that what ever strength there is in the Law ex se Yet by reason of sin it is weakned and it is impossible that life and salvation should come to man by it as the case now stands it was long since concluded That by the Works of the Law there shall no Rom 3 20. flesh be justified in his sight And Paul confesseth We are become Rom. 7. 4. Gal 2. 19. dead to the Law by the body of Christ And again I through the Law am dead to the Law We constantly teach That every Christian by the Gospel is freed from expecting life by any obedience to the Law Again if we look upon the Morall Law in its execration and as it is enabled with a power to curse men to hell for their sins I say as it is a sentencing killing and death-ministring Letter the Gospel hath made it void unto beleevers it hath no power to fasten the curse of heaven upon the person of any beleever though all their sins are cursed sins even such as deserve the grand curses of the Law yet no curse for sin can come from the Law upon them the curse of the Law seized on Christ to the utmost that the blessing might befall them Further if we shall look upon the Law in its strictnesse and rigour as it hath a power to challenge and exact a punctuall and personall obedience to it self without which it allows no man favour with God or life from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom 8. 4. God then it is also made void by the Doctrine of Faith the right and strictnesse of the Law is fulfilled in us by our surety it s not expected that it should be fulfilled by us in our own persons Besides if we shall consider the Morall Law in its coactive or coercive power as it doth by fears and terrours wrought in the conscience urge and constrain an obedience to it self making men and women servile and slavish in all acts of dutie thus is it made void to beleevers under the Gospel I do not conceive that the Spirit of bondage or the Spirit of fear or the Spirit of unwillingnesse laies so upon a beleever that he must be forced to do required service nay rather he is a Law unto himself willingly performing what is right and required Luke 1. 74. Rom. 8. 15. 1 Tim. 1. 9. 2 Tim. 1. 7. 1 Joh. 5. 3. For this is the Love of God that we keep his Commandments and his Commandments are not grievous To conclude if we shall consider the Law Morall in its irritation as it hath in it an accidentall or occasionall secret sin-provoking enraging or exasperating power whereby it stirs up in men an earnestnesse to the commission of sin thus is it made void to the beleever Consider that the Morall Law is not sin nor was it ordained to beget sin it is holy and just and good Rom. 7. 12. Yet such is the venemous and malicious quality which is in sin remaining in mans nature that if you for bid man any thing or limit him to do this or that dutie now his lust riseth up the more to desire that which is forbidden and swells over all the banks and baies which should confine it according to the old sayings Nitimur in vetitum semper cupimusque negata Gens humana ruit in vetitum nefas Men do many things which they would never have done had not God forbidden the same Our base natures take occasions from an holy Law to do wickedly this stirs them up to be more wicked but now lust hath no more such working in beleevers from the Law the Law cannot provoke a godly man to be more wicked nay rather if he see any commandment of God against him it is a sufficient discouragement to him to for bear that sin with Joseph he saith How can I do this great wickednesse Gen. 39 9. and sin against God 3. By shewing to you in what respects and unto whom the Morall Law is not made void by the Gospel And here we shall consider the Morall Law four wayes First in its Minatory part as it doth menace and threaten The Morall Law not made void four wayes men offending or transgressing the Doctrine of the Gospel doth not disaâ—le the Law from threatning sinners and telling them of the evil of punishment which is due to them for the evil of sinning We read how Paul once and again doth turn the flaming sword of the â—aw against his hearers in one place telling them That if they live after the flesh they should die Rom. 8. 13. And in another place he faith Knowing the terrour of the Lord we perswade mer 2 Cor. 5. 11. I conceive that the threats of the Law are of much good use to the sons and daughters of men They do awaken and rouze them out of their securitie and
of God as well Rev. 12. 17 as to have the testimony of Jesus Christ Reas 10 Tenthly The Morall Law shall be a rule for Gods judging of men at the last day hence saith the Apostle So speak ye and so do as they that shall be judged by the Law of liberty Jam. 2. 12. In which Scripture we maâ— observe that in the day of judgement God will call men to account for words and actions and that the rule upon or by which he will proceed with men is his Law its clear by the Scripture that the Law shall at the last day be condemning and judging unto impenitent and unbeleeving sinners Hence saith Christ Do not think that I will accuse you to the Father there is one that accuseth you even Moses in whom ye trust John 5. 45. And again the Apostle saith As many as have sinned in the Law shall be judged by the Law Rom. 2. 12. Where it is plain that the wilfull breach of the Morall Law shall be imputed to every childe of Adam unto just condemnation such as have the Law written in their hearts shall be condemned because they did not obey the Law as it was revealed to them such as have the Law more clearly written in the Scriptures and do violate it that shall condemn them not but that men shall be judged in that day according to the Gospel Rom. 2. 16. Now then if God shall make the Law Morall his rule by which he will proceed to judgement at the last day I conclude it is not made void by the Doctrine of Faith it was to me strange Divinity which one of the new lights vented in publike saying That the Morall Law shall be a rule for God to condemn an unbeleever by but it is no rule for him to walk by I wonld ask of this man how men do draw their inditements against tiplers and quarrellers in the countrey Is there not a Law broken which should have been observed and because it s not observed doth not the penaltie come upon a man doth not that strengthen the Law to judge and condemn man Doth not all judging and condemning by the Law both strengthen and inforce the obedience which is principally intended by the Law I think that the Law neither could have cursed or judged man at all if his disobedience had not â—ade way thereunto Nomist I shall desire you to shew me how the Doctrine of the Gospel which is called The Law of Faith doth establish and confirm the authority and obligation of the Morall Law Evangelist Sir I hope that you can tell how to distinguish between the making of the Morall Law to be a Law and the maintaining or strengthning of it being so made we teach that there is no efficiency or causalitie in the Grace or Doctrine of Faith to make the Morall Law it had no other Authour then God the great Law-giver and Law-maker Nomist I yeeld to this and do look upon the Doctrine of Faith as maintaining or making strong the Law to be a rule for life and would fain be satisfied in the wayes how this is done Evangelist I do conceive that the Morall Law receiveth strength and confirmation by the Doctrine of Faith these 12. wayes The Gospel doth stablish the Law 12 wayes First as it holds no contrarietie or disagreement but rather an harmony or consent with it in the main matters of dutie and obedience in this sence I may say as doth the Apostle Is the Law against the promises of God God forbid What Gal 3 21. doth the Law say one thing and the Gospel say another I speak to the matter in hand and do averre that the Gospel and the word of Free Grace directs men to no other obedience then that of which the Law is formally or virtually the rule Vice in the Law is Vice in the Gospel and Vertue in the Law is Vertue in the Gospel as it is the same water which runs thorow severall Pipes so it is the same obedience which is conteined in the Law and in the Gospel they have but one minde of God in them and do speak the same things the work of duty in both is co-ordinate and sub-ordinate not contrary or repugnant Nomist Do they agree in all things for dutie Evangelist You may note these two things 1. That though they do both declare and require duties shewing what is to be done and forborn yet the Doctrine of Faith hath more helps or more obliging vertue and abilitie then the Law hath or can afford the Doctrine of the Law is onâ—ly deâ—larative that of the Gospel is also effective and operative 2. That the Doctrine of Faith doth require the exercise of some duties and graces in a more speciall and determining way then the Doctrine of the Law doth I shall instance in this one point That man should beleeve what ever God would have him to beleeve is a duty of the Morall Law but that mans Faith should determine itself in the Son of God apprehending and applying his righteousnesse for justification in Gods sight This is a dutie of the Gospel I conceive that justifying Faith is formally reqâ—ired in the Gospel at the most but virtually commanded in the Law of Moses Nomist Proceed I pray you Evangelist Secondly As it sets up God in supreame authority and soveraigntie setling upon him power to make and give Lawes in an obliging way unto the sons of men the Gospel teacheth that There is one Law-giver who is able to save Jam. 4 12. and destroy Thirdly As it doth maintain the Law to be a Copie of Gods will every way holy and usefull unto the sons of men I am 2. 8. the Morall Law is called The Royall Law because it is the minde of the great King of heaven It is the great Kings Law according to which every of his Subjects ought to walk and Miâ— 6 8. to order their lives and conversations he hath shewed thee O man what is good and what the Lord thy God requireth of thee c. Fourthly As it doth set men necessarily into a way and course of obedience the Gospel makes not obedience to Gods will an indifferent or arbitrary but a necessary thing it is not all one in the Gospel sense whether God be obeyed or not obeyed whether man repent or not repent believe or not believe but man is tied and bound by the Doctrine thereof simply and univâ—rsally to obedience it doth teach that it is better to obey then to stand disputing against duty and that though the command be repugnant to some self respects yet there neither is or can be given any sufficient reason why a man should deny obedience to the Will of God and not do duty Fifthly As it doth cry down sin and licentiousnesse The Gospel doth not onely shew That sin is the transgression of Gods Law and that which God is so displeased with that he will most severely punish but it
or making void the Law as can be imagined there are who do reject the whole Old Testament shewing themselves therein adversaries to the Law and the Prophets I mean among our new lights which I thus evidence by their own sayings one of them teacheth That no other Word must be pressed upon men or preached unto men but the Gospel and the promises thereof Another saith That to preach onely the Gospel and to cast away Moses is the true way of preaching with which few of our Preachers have acquaintance Another teacheth He that makâ—th the Law a Rule of his life whatever he be in heart he is a Papist in practice And the same man was bold to vent That the Law was not of force to a believer no not as a Rule And as if he had not spoken enough his learned brother comes up the next day saying I deny that the Law is a Rule for believers nay let me tell you That it is no Rule for the unbelievers to walk by it shall be a Rule for God to condemne him by but it is no Rule for him to walk by Another of them saith That after a man is justified by Christ he is no more subject to the Commandments of the Morall Law he must do nothing in conscience of that Law he must not take himself to be bound to or by it Nay let me tell you beside this and the like stuff vented by them this they hold a Rule That you may not regard any thing that can be said against these or any other of their Tenets which shal be brought out of the Old Testament if you urge them with the Doctrine or examples thereof as against their way they presently give you this answer What do you tell us of these things they concerned Christians before Christs time and were done and spoken by men under another Covenâ—nt and adminstration of grace and life then we are shew me these and these things out of the New Testament and then I will hearken to you I pray tell me Is not this to make void the Law and to be a direct Antinomian 2. Another practicall This you shall observe That a Lawlesse 2. Practicall head a lawlesse heart and a lawlesse life seldome are divided Ministers that preach against the Law do practise against the Law though they carry the matter smoothly and covertly and people who are the followers and admiâ—eâ—s of such lawlesse Preachers do shew themselves to be sons of Belial whose wills are their Laws for they do professe That no Law of Moses shall binde them they trample Gods Commands under their feet saying Lâ—t us break their bands asunder and Psal 2. 3. cast away their cords from us It may be justly said of them as it was of Ephraim I have written to them the great things of Hos 1. 12. my Law but they were counted as a strange thing Mark well the place in the Law there was Honorabilia eximia but the people accounted them aliâ—na vilia I finde a fivefold evill among these men 1. That they break from the Morall Five evills in Antinomians Law by falling into forbidden courses and yet they can cry They sin not To be drunk to whore to lye to steal c. with such persons is no sin in them What saith an impudent creature of their way prostituting her self to unclennesse you do think you should sin if you should lie with me What Law doth forbid it unto us O horrible practise blush you Antinomians who are taught and do believe That being in Christ you cannot sin or if you do God cannot see it and Whether yon râ—pent or not repent it is all one for they are remitted unto you in an indifferent way 2. That they despise in their hearts and scorn in their speeches all such Christians who will not run wilde with them in their loose Opinions and wayes these they reproach under the names of Duty-mongers Duty-doers and followers of Legal Preachers they sit in the seat of the scornful deriding in a publike way that word of the Law and Gospel which doth detect and reprove the Doctrines and courses of licentiousnesse their Principles lead them into most shamefull and rude behaviour whilst they are in hearing of Grave Learned and godly Ministers who are not of their loose cut 3. That they â—all into a dislike of the duties of holinesse and the wayes of godlinesse the madnesse of their mindes is such that they cry out What have we to do with the dungie dirtie duties of sanctification We thank God through Jesus Christ that we have nothing to do with them We have a new Gospel that takes us off from Confession of Sins asking Pardon at Gods hands for Sins Mourning and repenting for Sin Fastings and Humblings these are works for Horn-book Christians Nay they do not stick to tell us That beleevers are to do duties onely in respect of men for God looks for none at their hands 4. That they leave off the Scripture in Sanctification as litigious to evidence their estate in grace they are drawn up to the old way of the Enthusiasts telling us That they are assured by Lights and Revelations one of them reports Delusions That since she came under these Preachers of Free-grace Jâ—sus Christ came and took her by the hand asked her Why she was so sad bid her to leave off her mourning for her sin and to be cheerfull for she did greatly dishonour the Gospel in being troubled for her sins And another of them reports That as she was sitting by the fire Christ came to her and bade her to pray that such a one who was of her acquaintance might have full assurance which she did and presently the partie received by a light from heaven full assurance 5. That they make such head against the Morall Law that they do exceed Papists and Prelates and do equall the fiercest Persecuters that ever the Church of God had the Papists blot out the second Commandment onely and the Prelates the fourth Commandment onely but these uno ictu destroy the whole Law imitating Manasses and Ammon who having drawn the people into Idolatry to hold them the better under it sought to suppresse the book of the Law you hold it to be a bold part in Jâ—hoiakim to cut the Roul in Pieces and to throw it into the fire You will say that the practice of Antio hus and Dioclâ—sian was abominable for they did cut in pieces all the books of the Law which they could come by making a wicked Edict forbidding the same threatning death to all those with whom this Book was found I pray tell me in what is the Practice of the Antinomians inferiour to theirs save in this That they have not the power of Tyrannie in their hands Nomist If this be their Doctrine and their doings that they cast off the binding power of Moses Law as it is a Rule for Service and Obedience I shall
mean there should be a destruction and an abolishment of the Morall Law in its use or the writings of the Prophets in their Doctrines but he did teach and instruct men in the use of the Ceremoniall Law and all that Propheticall Doctrine which did referre it self unto his Person who was to come a Saviour for sinners which received a full accomplishment in himself who was the Trâ—eth and by how much the more the Gospel did set him out to be come in the Flesh by so much the more would all forerunning Prophecies Types and Figures of Jesus Christ vanish and die Hence saith learned Rivet Hoc intelligendum esse de lege Prophetante per Figuras In Exod. 20. non de lege instituente mores hominum And long before him Tertullian Cessavit per ad impletionem non per destructionem â—ib 4. coâ—t Marc. Vide Ambrosium Hom. 38. in Luc. Chrysost Hieronimum c. Tell me now Is this place rightly alleadged for your purpose If it be not then see how you are misled As for your other Scriptures I shall desire you to know the main scope of the Apostle in that place is to shew that God Gal. 3. 39. expounded neither endued the Law of Moses with a justifying or an abrogating power as it could not give life by it self to man so it could not hinder life by the Covenant or Promise of Grace Upon the hearing of this some were ready to say What then Is the Law a vain thing Wherefore then serveth the Law To this the Apostle makes answer That the Law was added because of transgressions untill the seed should come c. i. e. The whole Mosaicall Law was very serviceable to open and discover sin in such a way that it made them flee to Christ for Sanctuarie and to learn to cast all their Faith and expectation for righteousnesse on him This is all that the Apostle aimes at I say he treats onely of the use of the Law in bringing men to Christ that they may be justified by him he speaks De justificandis non de justificatis And of the molesting not of the ruling office of the Law of Moses as Luther Vide Luth. in Comâ—nt well observes he doth not destroy the use of it as a rule after a man beleeves in Christ but notes the convincing and terrifying power of it before a man comes to Christ Here is no ground for cashiering of the Law as if it were to be excluded the Churches in succeeding times but rather an establishing of it to be an excellent and usefull Doctrine to be taught to the sons of men in bringing them to Christ As for that in the five and twentieth Verse After that Faith is come we are no longer under a School-master The meaning is the same with the former That we are no longer under the Verse 25. 〈◊〉 Ceremoniall Law as it did point and figure out Christ unto man he himself being come who was the substance Neither are we under the rigour and sharpnesse of the Morall â—aw it can and doth no longer rigorously exact at our hands perfect obedience upon pain of damnation The Apostle doth no way speak of the Morall Law as it is a rule of life for obedience to Gods will so that the Scripture is no way properly alleadged to your purpose If that we should teach man dependance on tâ—e Law for Justification you had said somewhat What else have you to say Antinomist Object 2 Against your propounding or obtruding the Morall Law for a rule of life I shall urge you with these Scriptures Rom. 6. 14. You are not under the Law but under Gracâ— Gal. 3. 10. As many as are of the works of the Law are under the curse And 1 Tim. 1. 9. The Law is not made for a righteous man Out of these Scriptures I thus argue If the Law belong not to the righteous who are under Grace and if it be a bringing men under the curse to urge them to obey the Law then it 's plain that beleevers have nothing to do with the Law as its an obliging rule But so is this Ergo. Evangelist Sol. 2 You with the Donatists alleadge Scripture more for Habâ—nt Scripturâ—â— ad speciem non ad salatem Aug. Rom. 6 14. opened shew then Trueth as will easily appear when I have opened these places for that place in the Romanes it is clear That the Apostle doth intend nothing lesse then the absolute discharging of Christians from observance of or obedience to the Morall Law For 1. He speaketh of mans being under the Law in the Minatory and Damnatory sentence thereof The meaning of the place is this God having set them into favour and they having obtained their pardon in justification were acquitted from the curse and damnation of the Law that could not now any longer hold them under to death as a malefactour having obtained his Princes pardon is freed from the sentence of condemnation under which he did lay with much fear and grief that death which must have befallen him by the Law was prevented by the coming in of his pardon thus God had set them under his grace and bestowed his favour on them and by this means they were not under the death of the Law Now unlesse you will confesse that the giving and granting of a Pardon doth naturally and directly take off all dutie to a mans Soveraign and give him a dispensation to practise Rebellion more freely it cannot be granted that discharges from the damnation of sin by grace can take off all loyaltie and dutie unto God in his requirements 2. It is most evident by the following words that the Apostle intends no dismission from obedience to the Law for he saith What shall we sin because we are Vers 15. not under the Law but under Grace God forbid Certainly if by an estate of Grace men were totally discharged from walking according to the Doctrine and command of the Law the Apostle needed not to have spoken of sinning it being impossible that such should sin who are not tied to keep in compasse of any Law Sin being as we all know the transgression of the Law 1 John 3. 4. To that place in the Galatians the scope will be a sufficient answer Pauls drift is to take off men from depending on the works of the Law for their justification this was the infection Gal 3 10. opened by the false teachers which were crept into the Church at Galatia they had leavened the people with an opinion of merit who began to be full of pride and would be little beholding to God for heaven they would not beg but buy a place in heaven and did seek by their own works to become their own Saviours This practice and doctrine the Apostle sheweth was the ready way to bring down a curse upon them and this curse he brings in as an argument to take them off from cleaving to the Law
〈◊〉 ◠◠of the Lord blamelesse We are to look to one and all the Commandments of God we must set the whole Law of God before us taking heed of making any difference by obeying in greater and refusing in lesser Commands or yeelding to those Commands which have a comparative easinesse and refusing in those which have a Spirituall strictnesse or harshnesse surely we must equally hate all sin and love all vertue remembring that of the Apostle For whosoever shall keep the I am 2. 1◠whole Law and yet offend in one point he is guilty of all Thirdly To be sincerely obedient We must let our hearts bear their part in duty take care that the heart be single and one no way suffering it to mix with sin and be sure that it be rightly byassed in its aims and ends and this will declare the uprightnesse of our spirits in our obedience to Gods will Fourthly To be cheerfully obedient We must be willing and glad to obey serving God with a royal and from a free spirit being ready to put our selves upon his work assoon as his minde is revealed to us Psal 27. 8. and 110. 2. Fifthly To be tenderly obedient Which tendernesse doth appear in these things 1. A holy fear to do any thing against the Law because it will offend and displease God hence saith David My heart standeth in awe of thy word And Joseph Tendernesse of obedience in 4 things durst not do wickedly because of Gods displeasure Gen. 39. 9. 2. A manifest grief and heart trouble upon apprehended breaches of Gods Law a gracious disposition is a mourning disposition it dares not say as doth our Libertines It doth greatly trouble me that ever I was troubled for my sins 3. A speedy care to take off the offence and to make up the breaches between God and a mans self which can no way be done but by running to Jesus Christ who is our Peace-maker 4. A precise watchfulnesse against future offendings and displeasings Ezra 9. 13 14. Sixthly To be constantly obedient We are not to change our master or our work whilst we are here below but in all times in all places in all companies and in all conditions strive to manifest our obedience to Gods Law keeping it to the Ps 119. 33. end knowing that the Commands of God are perpetuall to us even such as no time or age can wear out and our whole life is a time of dutie and ought to be spent in acts of obedience Say therefore with David I will alwayes keep thy Law for ever and ever Psal 119. 44. 6. That each Christian should resolvedly and resolutely according to his place maintain and preserve the authoritie and puritie of Gods Laws I know that Gods Law is able to defend it self against the oppositions or risings up of all the sons of Belial yet Christians must in this shew themselves to be friends unto Gods Laws when men rise up against it and endeavour to detract from its use Now to quit and clear it a man must know no friend if he be not a friend to the Preaching and practise of Gods Law We give out that we fight for the Laws of the Land Ought we not much more to contend for the Laws of our God Shall we see men mangle and spoil them and be no way moved therewith Rather learn to stand on Gods side which is the best side Nomist Sir the day is far spent and all our occasions do call us away I and my friend owe you thanks and for my part I am resolved to establish the Law in its authority by making it the rule of my life Antinomist For my part I intend to acquaint my teachers with what you have said and if they do not give you a confounding answer then I resolve to be of your minde In the mean time I will not allow the Law to be a rule of my life Evangelist A good evening I wish unto you both with an happy successe of this conference not fearing any true report that can be made of my Doctrine and if any of your Teachers shall be pleased to answer me with Arguments from the Truth I shall be ready to make a Reply FINIS