not blush to shew her face how to English your meaning about the Evangelizing of the Law in the hearts of believers I as yet cannot happily I may mistake your meaning when your Preachers have told you their senâ—e I shall be able to give my answer As for that expression That they will not admit the Law to be a rule of life as Moses brought it down from Mount 〈◊〉 I think 〈◊〉 weare bound to the Law not for Moses sake but for the Law-givers sake surely the Law which Moses did deliver doth binde us to obedience let the Ministery of it be considered in its place and the matter of it regarded in its place still in whose hands soever we consider it it is a binding rule for duty yea and it bindes in this sense as much as it was in Moses hand as it is in the hand of any Mediatour this is but a shift let them discover the ground for this distinction out of Gods Word and I have done I mean That the Morall Law considered in the hand of Christ doth oblige to duty but not as it was in the hand of Moses we speak not of the terrour which did accompany the delivery of it on Mount Sinai but of the matter of it as given unto Moses consult Rivet and the Authors which are cited by him and let me if you be not satisfied with this Answer hear further from you Nomist I hope Sir ere you break off you will give us some councell and exhortation touching our respect to the Morall Law Evangelist Vse 4 Surely it is but need and indeed it was the closing use which I made of my discourse namely To teach men that it is a duty laying upon them to uphold and maintain the power and use of the Law for obedience and to this end I laid down these six rules 6 Wayes of maintaining the Law 1. That each Christian should spend some time in the right studying and thoughtfull meditation of the holy Law of God take the Book of the Law into your hand reade it peruse it till you come to understand each Commandment in its author matter meaning and use be not strangers unto the minde of God which is laid down in this Law hereby you shall gain acquaintance at home be made more vile in your eyes and become the better prepared to enjoy Christ with sweetnesse 2. That each Christian should look upon the Morall Law with a prizing eye making each Commandment precious and dead unto it self Honey was not so sweet nor Gold so pleasurable to David as was Gods Commandments he did esteem them above all things and so must we account highly and worthily of them this will shew that we reverence God himself may prove an excellent means of endearing our affections to them and keep off all scorn and contempton our parts from them 3. That each Christian should let out his affections to approve of and take delight in this Morall Law of God Paul Rom 7. 16. 22 did consent to the Law that it was good and did delight in it in his inner man And David prayeth Make me to go in the paths Ps 119. 35. of thy Commandments for thy Law is my delight It is the nature of faith to make every Commandment of God easie and welcome to the soul the Law considered as the Covenant of works was such a yoke as no man was able to bear but take it in the dutifull part of it and each Christian should with joy and delight bear it I delight to do thy will O my God q. d. Psal 40. O Lord this is that I would do and desire to do and am glad when I can do it 4. That each Christian should fear and tremble to sin against this holy Law of God I know that in many things we do and shall sin but yet we must fear to sin and take heed of willing or wilfull breaches of Gods Law sure I am That acts of disobedience to Gods Law may bring upon 1 Thes 4. 6 7. men many temporall afflictions Let no man defraud or go beyond his brother for God is an avenger of all such things 5. That each Christian should apply himself to be uprightly obedient to the Law of God we are to expresse an inward and an outward conformity to the holy Law of God knowing 4 Motives to obedience to the Law 1. That the Law was given to man that it might be kept and observed by man surely obedience was the main thing which God intended in giving the Law 2. That the consequent of keeping Gods Commandments is much gain and great reward obedience doth not merit yet the Scripture saith In keeping them there is great reward Psal 19. 11. Prov 7. 2. Isa 1. 19. Rom 2. 6 7 and we finde that many temporall and heavenly blessings are assured to such who are obedient to Gods will his mercy being From everlasting to everlasting on those who remember â—â— Commandments to do them Psal 103 17 18. 3. That it is the glory of knowledge and the power of affections to obey the Commandments of God I conceive that knowledge is given us that we may be fit to obey and affections to stir us up to obedience and indeed we are very dishonourable to our selves and lose the glory and power of our understanding and affections if we fail willingly in our obedience to Gods Law hence saith God Keep them therefore and to them for this is Dâ—ut 4. 6. your wisdom and understanding c. 4. That conscionable obedience is a spring of soul-consolation understand me rightly I do not say That a Christians comfort doth originally arise from his obedience to and observance of the Law neither doth it constantly spring hence for experience telleth us that many times much is done and yet little warmth or heat doth flow from it to the soul yet this is true That a Christians comforts are multiplied maintained and cherished is and from acts of sincere obedience to Gods Laws the heart is not so full of horrour and unquietnesse when it keeps close to duty as it would be when it hangs loose to or omits the same Nomist. What is the right way of obedience to Gods Laws Evang list Right obedience to Gods Law stands in 6 things It stands in these six things First To be humbly obedient humility of spirit is all in all in acts of duty and obedience we must cast off all thoughts of merit by duty done he that observes Gods Commands to deserve recompence and reward or doth pride himself in what he doth is far from the right observing Gods Laws Luke 17. 10. Secondly To be universally obedient Certainly there is such a thing as universall obedience Then shall I not be confounded Psal 119. 6 when I have respect to all thy Commandments â—aith David And it was the commendation of â—â—chary and Elizabeth That they walked in all the 〈◊〉 and Ordinances
Now if they were not bound to keep the Morall Precepts they did not and could not offend such must hold that beleevers cannot and do not sin who make void the Law unto beleevers the Apostle sheweth that the Morall Law concludes all under sin now that Law which concludes all men to have sinned concludes that all men have broken that Law if it conclude that Jews and Gentiles have sinned and broken it then it extends it self to them 3. If the Commandments of the Morall Law do not equally and universally binde men to their observance then the curse threatned upon the breach of that Law doth not appertain equally and universally to them for we read Cursed is every one that continueth not in all things which are written in the book of the Law to do them Gal. 3. 10. Here I would ask a proud Antinomist Doth the curse of the Law belong to all men yea or no If it doth then the Law concerns us Christians if he shall say It doth not then I affirm That he denieth his part in Christ it being written Christ hath redeemed us from the Curse of the Law being made a Gal. 3. 13. curse for us Reas 6 Sixthly The spirit of God doth write this Law in the hearts of all God children according to the promise I will put my Law Jer. 31. 33. into their inward parts and write it in their hearts If any shall scruple at the expression and think that by this Law is not meant the Morall Law I would desire them to consider what the Prophet Ezâ—kiel saith I will put my Spirit within you and cause you to walk in my Statutes and ye shall keep my judgements and do them Ezek. 36. 27. I pray note 1. That the Spirit The Spirit writing the Law what makes it his work to convey the minde of God in the Law into the minde of every Christian he doth by an enlightning act sufficiently instruct them in Gods authority over them and his will concerning them 2. That the Spirit doth by an act of efficacy engrave and write the Law in their hearts which is no other thing then the fastening of the power and authority of the Law together with a disposition to obedience upon the heart so that the heart shall be no more contrary to it but sweetly concurring with it I mean there shall be found these four things in a Christian 1. Obedientiall apprehension which is the basis and ground of all duty to God for without a clear and distinct knowledge and a spirituall discerning of the inward meaning and binding power of Gods Commandments a man shall never submit to the Law of God as the onely rule of life and obedience 2. Obedientiall disposition the frame of the heart shall be fitted unto acts of obedience and the disposition sweetly inclined to take up the yoke of all Divine injunctions so that with David they shall say I am ready to do thy will O my God Iâ—â—l â— 40. 8. yea thy Law is within my heart 3. Obedientiall desire such have wrought in them solid desires that the goings and steps of their hearts and lives may be answerably suited and matched with the righteous and pure Laws of God and all swerving from the same are grievous to them as being contrary to their minde and will they wish with David O that my wayes were directed to keep thy Statutâ—s Isâ—â— 19 5 and it is with them as it was with Paul Who did consent to the Rom 7 19. Law in his soul though he did swerve from the same in many particular actions the Spirit works this temper in the godly that there shall be an equall latitude between Gods Precepts and his desires i though there be much dutie which a Christian cannot do yet there is no dutie but he would do he saith I would keep good Laws but alwayes I do not keep them or alwayes I do not yet alwayes I would obey 4. Obedientiall expression the life of obedience is the obedience of the life and therefore the Spirit draws them out not onely into an outward profession but a sincere and reall practise of obedience that as the will so the deed as the heart so the hand shall be theirs they shall be made to put out their strength imploy their endeavours and to overcome themselves that they may obey the commands of heaven Now is this the work of the Spirit on the godly and shall we imagine that the Law is made void Reas 7 Seventhly Christ himself hath established and ratified the Morall Law for a Doctrine of obedience he doth professe that he Mat. 5. 17. came not to destroy or to put a period to it but to fulfill it now the fulfilling of it is not the destroying of it and if it be not destroyed by Christ then it remains the Law still and if a Law it bindes us to obedience Nay Christ made it his 4 Actions of Christ about the Law work in his Preaching to vindicate and assert the genuine and proper sence of the Law from the Pharisees corrupt and imposed glosses and interpretations further he became himself a patern and an example of obedience to the rule of the Morall Law in no one point swerving from the direction thereof and in a word he did frequently enjoyn men the right observation of the Law according as Moses had done before him Reas 8 Eighthly The Apostles of Jesus Christ have maintained the Doctrine of the Law in the oâ—ligation thereof unto dutie besides the Text now opening to you Consider how often doth he say Love is the fulfilling of the Law What frequent Rom. 13. recitals are there of the Commandments of God in the Epistles The Apostle presseth on children the dutie of reverence unto their Parents from the fifth Commandment saying Honour Eph. 6. 2. thy father and thy mother which is the first Commandment with promise S. James doth second S. Paul saying If ye fulfill Iam. 2. 8. the royall Law according to the Scripture Thou shalt love thy neighbour as thy self ye do well and the Apostle John in his Epistle doeth set on this Doctrine as you may easily observe Reas 9 Ninthly Beleevers before and after Christs time have reckoned themselves to be under the dutie and obligation of this Law David Hezekiah Josiah with many others stand upon record for their respect to Gods commandments and walking in the way of his will Zachary and Elizabeth kept them close to the Morall Law Luke 1. 6. And Paul did not onely consent Rom 7 16 22 to the Law that it was good And delight in it after the inner man but he professeth that with his minde he himself did serve the 25 Law of God Mark the phrase he did serve the Law which expresly notes his obligation by it and obedience to it nay the whole seed of the woman with whom the Dragon makes war are said to keep the Commandments
〈◊〉 ◠◠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
neither do or can tell how to Preach Jesus Christ or advance the free grace of God in Jesus they in their Preaching do hold men to the direction of the Law tell them that there is an use of it not onely to unbeleevers but beleevers they presse men to dutie make them Dutie-mongers as if that Christ had not done all for them Nomist Truely Sir your expression is harsh and charge deep Can men and women of Catechized heads and broken hearts thus speak I think that your passion doth too far transport you give me leave to tell you that the Churches of God never had any honourable opinion of the men you name and I would have you to know that it is a great disgrace for any Minister of Jesus Christ not to be a Preacher of the Law and it hath been and shall be the great credit and glory of all true Ministers to be right Preachers of the Law Antinomist That I can never beleeve Nomist Yet you ought to beleeve it for Christ himself who was a Preacher of the Law saith Whosoever therefore shall break one The Ministers glory is to Preach the Law Mat. 5 19. of these least Commandments and shall teach men so he shall be called least in the kingdom of heaven but whosoever shall do and teach the same shall be called great in the kingdom of heaven Sir you do but bring your self and Way into suspition when you give out that you are in a new Way and led by a new Light the wiser and the better sort of Christians do wonder at your ignorance and pride and they tell us that they have seen and known the coming in and the going out of these fancies and false Lights and are sure that such whom you do cry down for Legall Preachers are the men whose Ministery God hath used and blessed in bringing them and many thousands to sweet enjoyment of Jesus Christ the Lord. Antinomist Sir be not angry with me I must tell you that your Ministers are a company of Scribes and Pharisees even such who The false accusation of the Antinomians with a shew of Phylosophie and vain Learning do set up Moses and cry down Christ advance Dutie and cast down Free Grace nay they make it their work by Preaching the Law to terrifie peoples consciences that thereby they may suck no small advantage to themselves Nomist Now your speech bewrayeth you to be much imbittered in your spirit how dare you to charge the holy ones of God whose approved integritie is manifest to the Churches to be Scribes and Pharisees give me leave to tell you that though you speak much of the Free Grace of God in Christ yet unlesse you hold as some say you do That you cannot sin in saying what you will or sinning you need not to be sorry for the same This loose language of yours will one day be trouble to your spirits and further give me leave to tell you That I never The Preachers of the Law justified heard any Preachers more advance Jesus Christ into the Throne of Redemption or set up the Free Grace of God to poor beleeving penitent sinners then our Preachers do all of them in their Preaching do beat man out of himself making him beholding to Christ alone for Redemption and Salvation Lo yonder is one of them coming towards us if you please we will conferre with him about this matter and I would have you to make your Objections and Exceptions known for it is a good thing that the heart be established in the truth Antinomist Content I like well of your motion Nomist Sir you are kindly welcome into our company I perceive that you have been taking pains may I ask you upon what subject you were this day The Evangelist I was upon a Morrall Law maintaining Scripture and that because we live in Morrall Law opposing times there being certain men crept in among us who turn the grace of God into wantonnesse and under the colour of advancing Christ do lead away simple men and women into loose opinions and licentious conversations Nomist Unto what Scripture did Divine Providence direct you for the beating down of this lawlesse way Evangelist It was that known Text in Romanes 3. and Verse 31. the words are these Do we then make void the Law through Rom 3 31 faith God forbid yea we establish the Law Nomist What occasioned Paul to utter these words Evangelist The Apostle having in his Ministery denied all power to the Morrall Law to justifie sinners and avouching justification to be through Faith alone there were some who did vainly imagine that he did render the Morrall Law uselesse unto men and hereupon they were ready to cry down all the use of that Law and to say as men in our dayes Away with Moses Out of doors with Moses we beleevers can no longer abide his voice the Law is no fit Doctrine to be taught or heard to be beleeued or obeyed This injury or abuse ready to fall upon the Doctrine Paul takes notice of and seeing that his wholsome Doctrine was turned quite out of its meaning made to run contrary and crosse to other usefull and profitable Doctrines after the raising of the objection by way of anticipation or praeoccupation he doth not onely expresse the abhorrencie of his Spirit in detesting any such licentious or Law-destroying inference shewing that his heart was so far from closing with or liking of this opinion that it did rise up against the same intimated in the word God forbid q. d. The great and good Lord never suffer such a thought to come into my minde I do here take God to witnesse that with horrour of Spirit I do disclaim from the same but he doth also by a Rhetoricall inversion turn the contrary upon the head of the objecters and in plain tearms sheweth That he was so far from Antiquating the Doctrine of the Law in and by preaching the Gospel that the Gospel which was Preached by him did mightily establish and strongly confirm the Doctrine of the Law he utterly denies the making void the Law by Preaching the Doctrine of â—aith and Free-Grace and doth stiffely assert the authority and use of the Law unto Christians under the Gospel Nomist In your opening the meaning of this Scripture there came these two things into minde Doct. 1 1. The one is mans extream wickednesse in Spirit to abuse and pervert holy and wholsome doctrines I think that let Doctrines be never so materially good or warily propounded some there be who will make sinfull argument against them or corruptly interpret and misapply them what is spoken in one sence men will be ready to take in another and which way their crooked and crosse conceits do lead that way would they have trueth to follow men are not willing to set their Watch by the Sun but the Sun by their Watch. Evangelist I subscribe to your inference and do conceive that this 4 Springs
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
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
doth shew it self every way opposite to all even the appearances of wickednesse this teacheth men to deny ungodlinesse and worldly lusts and calls upon T it 2. 11. 2 Cor. 7 1. them to cleanse themselves from all filthinesse of flesh and spirit Sixthly As it doth make known a remaining vertue in all the curses and menaces of the Law under the Gospel the believing soul doth flee from the dreadfull sentence of the Law to Jesus Christ even as the man slayer did to the Cities of Refuge seeking to repeal all the actions of the Law against it self surely if the Gospel did not make it to be of force it would not be thus with believers Seventhly As it doth look at the satisfaction of the Law ere it alloweth the justification of a sinner The Gospel will have men justified per modum justitiae in a way of satisfaction unto justice which cannor be done untill that right be done to the Law the right of the Law must be fulfilled in us as satisfaction was made unto it in our names by our Surety and Rom 8. 4. Saviour till when no man is by the Gospel admitted to love and life Eighthly As it dot give license and liberty to poor sinners to come in and plead the satisfaction of Christ to the Law for their discharge from that guilt contracted in and through their breaking of the Law When the Law hath found men to be sinners by its sentence condemned them for the same and left them under many miserable wounds and horrours the Gospel will now admit and give way to them to come in to God and deal with him for grace and mercy in and for the active and passive obedience of Jesus Christ which is his righteousnesse Ninthly As it doth presse to humility and self-denyall An humble self-denying heart is never above duty all the while the heart is proud and selfish its disobedient and unfft for duty where self raigneth there carnall reasonings vave mastery and base ends do over-bear the heart carrying it from duty Now the Gospel calls upon men to deny themselves and to be lowly minded and humble hearted it would have men to loose their wills in Gods as the wife doth lose her name in her husbands Tenthly As it doth spring up love to God and man Love is not the rule but spring of sound obedience to Gods Law no affection disputes lesse and doth more then love Christ puts all obedience on love and Paul puts all love upon Faith if men love they cannot but obey if they believe they cannot but love as love is a part of duty so it is a provoker to duty The love of Christ doth mightily constrain 2 Cor 5. 14 Eleventhly As it doâ—h excite men to look up to their helps for performance of obedience The Gospel sheweth to men their work and the way how to accomplish their work it sets before them all encouragements to be doing and where all their springs of ability for doing lie especially it sets Christ before men not onely as an example of obedience to his Fathers Will whom they are to follow but as the spring of all-obeying vertue it teacheth that all power to do and obey is treasured up in Jesus Christ and from him it floweth even as the service of the naturall members ariseth from the influence which passeth from the head in one place it saith Without me you can do nothing and in another place I am Ioh. 15 4. able to do all things through Christ that strengthneth me Phil. 4. 13. It woes and wins men to come to Jesus Christ seeking obeying vertue from him Lastly As it keeps men upon a oourse of obedience We reade of the obedience of Faith and the work of Faith the Gospel cannot endure idlenesse it s for working in one place it saith Work out your salvation with fear and trembling In Phil. 2. 12. 2 Pet. 1. 10. Iâ—â— 2 another place Give all diligence to make your calling and election sure In a third place Shâ—w me thy saith by thy works Thus it is in the Gospel works do not justifie persons in Gods â—ight yet they justifie faith to a mans own conscience and all the world We are not to be ignorant that as Faith hath an immediate and primary act called Application which is the taking hold of speciall and saving objects so it hath a mediate derived or resulting act called Suâ—jection which is the delivery up of the person to be ruled and governed by the Lord in all things the grace of Faith in life will make men and women to apply themselves to keep Gods Commandments with chearfulnesse as the Gospel doth shew that God is gracious so it teacheth that man must be dutifull he that said I am God all-suffiâ—ient said also Walk before me that covenant which makes God to be a loving Father doth stile Christians obedient children Nomist If it might not be troublesome unto you I would gladly hear the uses you made of these Doctrines Evangelist It is meat and drink to me to do my Masters will and your Spirituali profit is my souls pleasure I gladly yeeld to your motion and do acquaint you that this Scripture thus opened Vse 1 In the first place doth wipe off that divelish slander and unjust imputation of the Romanists against the Protestant Divines Bellarmine in his fourth Book De justificationâ— and fifth Bellar. de justifi â— 4. c. 5. Chapter useth these words â—gitur adversarii ut supra diximus in co ponunt Christianam libertatem ut nulli legi subjecti sint in conscientia coram deo Christum habeant pro redemptore non pro legis-latore Moses autem cum suo Decalogo nihil ad eos pertineat i The Adversaries to us do place Christian Libertie in this that they are altogether freed from the obedience and subjection of the Law so that Moses and his Commandments do no way belong to them We reject this charge as false and unjust and do from our hearts abhor any such opinions we onely teach a freedom from the Law as men would make it a covenant of Works and seek justification thereby we constantly and earnestly maintain That the Morall Law is a binding rule for dutie and ties all sorts of persons to the observation of it self and such who teach otherwise we do oppose as Antinomians We do not abolish the Law but rather as the Apostle saith We establish it to be an immutable and perpetuall Doctrine and rule of life and holy walking binding not by a naturall but a Divine obligation I shall conclude this with the saying of a learned Divine Vnanimi consensu docemus omnes Christianos Andrâ—as Rivet in 〈◊〉 Decâ—lâ—gi p. 17 fid lâ—s lâ—gis moralis regulae directioni imperio obligationi subjectos esse omnium mandatorum divinorum quibus â—liquod officium nobis imponitur quae libertas non destruit legis obligatiâ—nâ—m obediâ—ntiam sed
auget excitat And that the liberty from justification by the Law doth not destroy but increase and stir up the obligation of and obedience to the Law I could if need were bring in the Testimonie of Luther Calvin Bâ—z â—hemnitius Zanchius with many other learned and godly Divines in all the ages of the Church since the Apostles dayes maintaining that the Morall Law is not abolished by the Gospel in iâ—s power to be a rule of life to Christians see Reverend Doctor Tailor in his Regula vitae pag. 190. Nay I dare affirm that never did any one both godly and learned man teach the contrary Nomist I thank you for this for I have heard some of those who say they Preach Free grace and are not Legall Preachers say that Luther is of their judgement and that their Honey comb Eatons book Ttaske Eaton Richardson Gospel grounds The discovery of the dangerous dead faith News from Heaven or A Treatise of Peace together with other Books which past secretly among them were the milk sucked out of his â—râ—st nay they give out that learned Rivet whose words you have quoted was wholly of their judgement Evangelist Sir beleeve me that neither Luther or Rivet did ever conceive or teach that the Morall Law was thrust out of its ruling use by the Gospâ—l nay I will loose all my credit I have with the Churches of God if I do not prove to them and all the world that there is not a stronger enemie against that Sect of Libertines who would aâ—rogate the Morall Law in its use as I have opened then Luther was If they dare make him judge in this Controversie I shall stand or fall by his own Sentence O that the name of this holy man should suffer as it doth among Papists and Libertines But leaving this I proceed Vse 2 Secondly I did by vertue of this Doctrine justifie the practice of all such Ministers who do Preach the Law unto their hearers Certainly the Ministers of the Gospel may and must Preach the Law It is made the note of false prophets to see Lam. 2. 14. vain and foolish things and not to discover iniquity O how many are there yet unacquainâ—ed with their heart and their life vilenesse because this glasse is not set open to them and pressed upon them O how many unbroken and unhumbled hearts are there among us and all because the Law is not Preached men are yet strongly wedded to their sins scorn all tenders of mercy cannot be drawn to think of much lesse to welcome Jesus Christ and all for want of the Preaching of the Law Was it ever known that untill the soul was broken and brought low and John Baptist had done his part which is the work of the Law that any man was prepared for Jesus Christ Go out therefore O you Ministers of God gird your sword upon your thighes and make your arrows keen in the hearts of all obstinate and rebellious sinners Preach down all those who cry down the Preaching of the Law and Preach you the Law to discover men unto themselves to drive them to Christ and to keep them on dutie Know thus much when you Preach the Law rightly you Preach salvation to them that fear it as when you Preach the Gospel you Preach damnation to them that neglect or contemn it I would have every Minister wary in Preaching the Law It s possible that there may be an ill dispensation of the Law The Chyrurgeon that launceth may do as much hurt as he that doth not use the Instrument at all Such as Preach The Law is to be Preached not the Law at all may make dead and loose â—earers and such as Preach the Law too far may make desperate hearers The golden mean is to be observed The thing I would is this 1. I 1 With the Gospel would not have the Law to be Preached alone by it self without a mixture of some of the Promises of the Gospel The fire hath its heat and light and a Minister should have both Law and Gospel in his mouth 2. I would have the Law to be 2 For the Gospel Preached as it was published for Evangelicall and mercifull intentions and purposes not for destruction and desparation but for edification I finde that it was published in the hand of a Mediatour I would have it to be Preached in the same hand he preacheth the Law best who preacheth it with reference to Jesus Christ as I would in Preaching the Law shew men hâ—ll so I would seek thereby to save them from hell the wound should neither be made wider or deeper then the Plaister c. Nomist Your councell is good and I would that all Gods Ministers would apply themselves to this course I verily think that the condition of their hearers do require it for whereas we have one tender broken-hearted hearer there are a thousand stubborn-hearted men and women who need the hammering of the Law onely give me leave to tell you that I have heard men thus objecting That the Preaching of the Law doth affright men and bring them to despair Evangelist This is the objection of carnall men who make it their hell upon earth to be disquieted in their course of sin the Law nakedly encountring wiâ—h such shews them such wrath from God and torment in hell belonging to them they in mean time having no eyes to look upon the remedy that it drives them into totall despair the fault is not in the Law but in themselves Nomist I am satisfied in this matter I pray go on Evangelist Vse 3 Thirdly This doth confute the whole rabble of Antinomians such as were the Manichees the Marcionites the Montanists the Muscovites the Anabaptists the Socinians together with their off-spring and followers the Antinomians a generation of Libertines who under a colour of Preaâ—hing and practising Free grace fill the land with drunkennesse uncleannesse disobedience to authority neglect and scorn of dutie yea and all manner of licentiousnesse as wofull exprience witnesseth and if need were just testimony and proof can make good Antinomianisme hath been a corrupt and evil tree and oh that it were cut down root and branch that our City and Kingdom might be no more pestered therewith Nomist I beseech you good Sir discover these Antinomians unto me that I may know them Evangelist You shall finde them to be full of subtilty and cunning well knowing that the open profession of themselves is full of hatred and scorn and yet though they shun the name they are the Two sorts of Antinomians men their speech and practise will bewray them wherefore learn that there are two sorts of Antinomians 1. One Doctrinall Such who in opinion and judgement 1 Doctrinall do presume to out-law the Law of God making the Morall Law it self and the preaching thereof uselesse both to unbelievers and believers even a thing abrogated by the Gospel which is as clear a dismission