Antinomianisme ANATOMISED. OR, A GLASS FOR The Lawless: Who deny the Ruling use of the Moral LAW unto Christians under the GOSPEL.  
By John Sedgwick, B. D. and Pastor of the Church of God at Alphag●, near Cripplegate, 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 Paul's Churchyard at the sign 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 Heresy of the Antinomians (condemned by the 
Art. 7.  Doctrine of our Church) taking the advantage of the times Distractions newly to revive itself, and to appear with its wont 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, Christ's Righteousness, and Gospel Liberty (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 entangle or draw men aside from the power of Faith) to cast down Obedience, and keep Christians from their duty to God, which stands in a care of keeping up their communion with him, observing of his Mind and Will laid down in his Law, Repenting and Mourning for Sin, together with a special watchfulness against all sinful courses. I could do no less then show myself in the Field against them, not in respect of their 
* Magis misericordià digni quam invidià.  Persons, but their Positions and Practices, desirous to imitate those two worthy Lights, Hierome and Augustine, the one saying, That 
Feci ut hostes Ecclesiae mei quoque bostes fierent. Hier. Incomparabiliter pulc●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, than Helen of the Grecians.  
I am already resolved to bear with patience (by the strength of Christ) the hatred and the rail of the Fathers and Fautors of this Heresy, not passing much their judgement: Well I know with Hierome, The Truth 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 Hailstones which do fall down about our ears, without any harm: I wish them soundness of head, heart, speech, and Life: As for you who know and feel the power of Holy Truths, 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. Believe 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 mind, to believe every thing: Be not of the sick man's mind, to be given to changes: Neither be of their minds, who love to be picking and scraping in the dirt when heaps of corn are before them: So root and ground yourselves in the Truth, that you be not carried away, like children with every wind of Doctrine, and endeavour so to behave yourselves, That in 
Agesilaus.  changes you be not changed.  
I hope that this ensuing Dialogue shall have as good success as the Sermons themselves: The Antinomians about the City were startled; some of them were convinced, confessing that they had been misled: other of them▪ begun to be ashamed of their own Doctrines, affirming, That they never taught against the Law, it was only their hearers mistake; wherein they have made 
Sententias ejus prodidisse, superasse est.  good that saying of Hierome, It is a sufficient confutation of Heresy, 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 shows of Truth (which carry reality of poison) to address themselves to soundness of Doctrine, and to a form of wholesome words, wherein they may express themselves, and benefit those poor souls, who yet are seduced and hardened 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 yourselves from them, as enemies to the sovereignty of God over Christians, though they hatch and vent errors, yet be not you entangled by them, Let no man beguile you with enticing 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 Constancy, hereby you shall rejoice the soul of  
Your souls Servant John Sedgwick.   

Perlegi Tractatum hunc cui Tirulus, The Anatomy of the Antinomian, quem quia singulari usui futurum Ecclesiis judico, praelo mandandum censeo.  
Julii 27. 1643. Ja. Cranford.   

This Book, entitled, The Anatomy 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. unfit. 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 ANATOMY of the ANTINOMIAN.  The Nomist. 
MY loving friend, and old acquaintance, you seem by your countenance to be somewhat vexed in mind?  The Antinomist. 
I have been at your end of the Town, hearing one of your Legal Preachers, who hath Preached such Stuff as hath made me almost mad, I could have found in my heart to have plucked him out of the Pulpit.  Nomist. 
Who are those whom you do style Legal Preachers?  Antinomist. 
To speak my mind freely unto you; Set aside some six or 
The Antinomians modest language.  seven rare Phoenixes, sprung out of the ashes of one Mr. Trask, Eton, Shaw, and others of that stamp, I hold all the Ministers in London, yea and of the whole Kingdom to be but Legal Preachers; for as yet the Light is not revealed to them, and they 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 only to unbelievers, but believers; they press men to duty, make them Dutie-mongers, as if that Christ had not done all for them.  Nomist. 
Truly Sir your expression is harsh, and charge deep: Can men and women of Catechised 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 believe.  Nomist. 
Yet you ought to believe it; for Christ himself, who was a Preacher of the Law, saith, Whosoever therefore shall break one 
The Minister's 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 yourself and Way into suspicion, 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 Legal Preachers, are the men whose Ministry 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 show of Philosophy and vain Learning, do set up Moses and cry down Christ; advance Duty, and cast down Free Grace; nay they make it their work by Preaching the Law to terrify people's consciences, that thereby they may suck no small advantage to themselves.  Nomist. 
Now your speech bewrayeth you to be much embittered in your spirit; how dare you to charge the holy ones of God (whose approved integrity 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 unless 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 lose 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 believing penitent sinners than 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 confer 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 Moral Law maintaining Scripture, and that because we live in Moral Law opposing times, there being certain men crept in among us who turn the grace of God into wantonness, and under the colour of advancing Christ, do lead away simple men and women into lose opinions and licentious conversations.  Nomist. 
Unto what Scripture did Divine Providence direct you for the beating down of this lawless way?  Evangelist. 
It was that known Text in Romans 3. and Verse 31. the words are these; Do we then make void the Law through 
Rom 3 31  faith? God forbidden, yea we establish the Law.  Nomist. 
What occasioned Paul to utter these words?  Evangelist. 
The Apostle having in his Ministry denied all power to the Moral Law to justify sinners, and avouching justification to be through Faith alone: there were some who did vainly imagine that he did render the Moral Law useless unto men, and hereupon they were ready to cry down all the use of that Law; and to say (as men in our days) Away with Moses, Out of doors with Moses, we believers can no longer abide his voice; the Law is no fit Doctrine to be taught or heard, to be believed or obeyed: This injury or abuse ready to fall upon the Doctrine, Paul takes notice of, and seeing that his wholesome Doctrine was turned quite out of its meaning, made to run contrary and cross to other useful and profitable Doctrines; after the raising of the objection (by way of anticipation or praeoccupation) he doth not only express the abhorrency of his Spirit, in detesting any such licentious or Law-destroying inference, showing 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 forbidden, q. d. The great and good Lord never suffer such a thought to come into my mind: I do here take God to witness, that with horror of Spirit I do disclaim from the same: but he doth also by a Rhetorical inversion turn the contrary upon the head of the objecters, and in plain terms showeth, 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 ●aith and Freegrace, and doth stiffly 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 mind.  
Doct. 1 1. The one is man's extreme wickedness in Spirit, to abuse and pervert holy and wholesome doctrines; I think, that let Doctrines be never so materially good or warily propounded, some there be who will make sinful argument against them, or corruptly interpret and misapply them; what is spoken in one sense, men will be ready to take in another, and which way their crooked and cross conceits do lead, that way would they have truth 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 of abusing holy Doctrines.  ariseth;  
First, from Satan, who bearing extreme malice unto all holy Truths, doth not only sow tares, but blemisheth as much as he can the good grain; from the beginning he hath been a disturber, corrupter, and perverter of all holy and wholesome Doctrines.  
Secondly, from man's ignorance of the nature, end, and use of all holy Doctrines: Learning hath no greater enemy than Ignorance; Light hath not any contrary but darkness, and wholesome Doctrines no greater depraver or mistaker then ignorance; They speak evil of those things they know not. 
Judas v. 10.   
Thirdly, from that horrible pride which is crept into men's minds and hearts: Pride hath been, and is the seed of all the Heresies in the world: none ever perverted Doctrine more than Heretics, and none have been more proud than those; this I have observed, That its the nature of Pride to be singular in opinion, as well as in action, it will be hatching of new opinions and upstart principles; than it bends the entire force of all its parts, to underprop and swath all the wild and lose births of its own fancy: next, with a stately insolency it brings abroad the Brat, vents it in public, to the view, applause, and acceptation of the foolish and ignorant: than it gins to wry and wr●st all truths to itself; which if it cannot do, it doth declaim against, and trample underfoot the same; scorning Articles of Churches, Determinations of Counsels, Suffrages of Fathers; and which is more, the Testimony of the Scripture itself.  
Fourthly, from man's love of licentiousness: lawless liberty cannot stand within the compass of sound Doctrine; now that men may have a liberty to themselves in sinning, they raise Objections against, and study the diversions of holy Truths: the Whore blows out the candle, that she may not be espied; the fish Polypus muds the water, that she may not be taken; and men of lose spirits do cry down and pervert holy Truths, that they may the more freely sin and be wicked. But I pray you what is the other thing you took notice of?  Nomist. 
Doct. 2 2. The second is this; The right temper of a gracious and well informed spirit, which is to make all unsound and licentious Inferences from holy Doctrines, hateful and displeasing to itself. I see the tenderness of Paul's spirit rejecting with Apostolical indignation, the lawless Inference of vain men.  Evangelist. 
You have spoken the truth, and each Christian should learn from the Apostle, 1. In his judgement to disallow. 2. With his heart to abominate. 3. By his speech to declaim against. 4. By all endeavours to suppress and silence all false deductions from holy Doctrines: Truth should be precious and lovely to us, but error vile and abominable; we are enemies to Truth, so far as we are friends with error: Oh that men would know, That it is a great sin to be taken with odd and new Opinions, and to forsake old Truths for new errors: I wish that you and all my friends would try before you trust; winter and summer new men, and their new doctrines, Bring them to the Law and the Testimony.  Nomist. 
I thank you for this help; and now I shall desire you to open to me the terms of the Text: which being truly done, will give much satisfaction to such who seek the truth in love. I pray tell me what doth the Apostle mean by faith, which is the thing that doth not make void the Law?  Evangelist. 
There can be but one of these two meanings in the word; either we take it for habitual and actual faith, which is called 
A double Faith. 1. Habitual.  fides qua; namely, That grace wrought by the Spirit in the soul, inclining it to the application of Jesus Christ, and his righteousness; which grace is the condition of the Covenant of grace, and the appointed Instrument to apprehend justifying righteousness, as along in this Scripture the Apostle showeth: Or we must take it for Doctrinal Faith, which is called 
2 Doctrinal.  fides quae; namely, That Gospel or Covenant Doctrine▪ which propounded free grace, sets up Jesus Christ in all his Offices, Merits, and Virtues to poor believing sinners: Now take the Apostle either way, and he holds, That neither the grace of Faith, nor the doctrine of Faith, doth make void the Law of God.  Nomist. 
Tell me what is that Law which this Faith doth not make void?  Evangelist. 
You must know that there were three sorts of Laws delivered 
A threefold Law.  by God to Moses.  
1. Ceremonial; which were temporary Ordinances and Rites really pointing to Christ, of whom they were figures and shadows; and by whose presence and death they were all fulfilled, terminated and abrogated; Christ was finis inter ficiens legis Ceremonialis; so that the law of Ceremonies was made void by the Doctrine of faith, and therefore this law cannot be here meant.  
2. Judicial, which were peculiar Ordinances given by God to Moses, for the well ordering of the Commonwealth of Israel.  
This Law concerned the Jews not simply, as men, but as Jews; the Nationall, personal, or particular binding right of this Law rested so in them, that it died with the decay of their Commonwealth: only the common equity or right hereof remaineth (i) as far as it was grounded on the Law of Nature, served directly to confirm any of the Ten Commandments, or to uphold the good of Family, Church, or Commonwealth, it is still in force, and of good use; but of this Law the Apostle in this Scripture makes no mention: Now if he speak not of the Law Ceremonial, nor of the Law Judicial, it followeth that we must understand him speaking of the Law—  
3. Moral, and that not as it is a rule of Justification, but a rule of Service and Obedience; the whole compass of man's duty respectively to be manifested, is principally contained in the Law Moral; which is no other than the revealed Copy of 
The Moral Law, what.  Gods will touching man's duty, laid down in the ten Commandments: if we do cast our eyes upon the scope of the Apostle, it will be very evident that he speaketh of this Law; for he deals against such who sought to be justified and saved by the works of the Law, and not by faith in Jesus Christ; they went about to set up the Law of Works, and to destroy the Law of Faith. Now Paul showeth that no man's conformity to the Moral Law could be matter of life and justification unto him in God's sight; The Law, by sin, is become weak and unprofitable to the purpose of righteousness, it could not be a covenant of life unto man; now having excluded it from being a covenant of life to sinners, there were those who would have it to be disannulled from being a rule of life unto men, which the Apostle will not admit of, so that its plain that the vindication is of the Moral Law, that, as a rule of life is not made void unto Christians.  Nomist. 
How shall I understand the Apostle when he denieth the making void of the Law by Faith?  Evangelist. 
I shall open it thus unto you.  
1. By showing 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 man's life and actions; when it is held to be useless, or of no more effect unto Christians then an Almanac 
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, y●t they are not so divided and opposite, but that they both may be well admitted into the Ministry, and taught unto Christians; they are so fare from real contradiction, that they ho●d a friendly concurrence in point of duty; they are not destructive nor devouring one unto another, but sweetly , standing more firmly one by the other.  
2. By declaring whether the Moral Law in no respect is not made void by the Doctrine and grace of Faith: And here consider, if we look upon the Moral Law in that notion as it was given to Adam in Paradise, 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  righteousness which is of the Law, That the man which doth these things shall live by them: in this sense as it was given to Adam in Paradise to justify or save men, the Doctrine of Faith doth make void the Moral Law. I will not stand disputing, whether the Law, as given by Moses, could have given life and righteousness; or whether God did primarily intent 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 weakened, 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 Moral 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, kill, and death-ministring Letter, the Gospel hath made it void unto believers; it hath no power to fasten the curse of heaven upon the person of any believer; 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 strictness and rigour, as it hath a power to challenge and exact a punctual and personal obedience to itself, without which, it allows no man favour with God, or life from 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom 8. 4.  God, than it is also made void by the Doctrine of Faith, the right and strictness 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 Moral Law in its coactive or coercive power, as it doth by fears and terrors wrought in the conscience, urge and constrain an obedience to itself, making men and women servile and slavish in all acts of duty; thus is it made void to believers under the Gospel: I do not conceive that the Spirit of bondage, or the Spirit of fear, or the Spirit of unwillingness, lays so upon a believer, 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 Moral in its irritation, as it hath in it an accidental or occasional secret sin-provoking, enraging, or exasperating power, whereby it stirs up in men an earnestness to the commission of sin; thus is it made void to the believer. Consider, that the Moral 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 venomous and malicious quality which is in sin, remaining in man's nature, that if you for bid man any thing, or limit him to do this or that duty, now his lust riseth up the more to desire that which is forbidden, and swells over all the banks and bays which should confine it; according to the old say, 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 believers 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 wickedness 
Gen. 39 9  and sin against God?  
3. By showing to you in what respects, and unto whom the Moral Law is not made void by the Gospel. And here we shall consider the Moral Law four ways.  
First, in its Minatory part; as it doth menace and threaten 
The Moral Law not made void four ways.  men offending or transgressing: the Doctrine of the Gospel doth not disable the Law from threatening 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 ●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 terror of the Lord, we persuade 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 rouse them out of their security and sinfulness; I am of his opinion who would 
Chrysosto●●.  have hell preached daily unto men, being persuaded 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 fancy 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 duty: I know that they are led by a more free and ingenuous Spirit, into acts of duty; namely, by the Law of Love: yet let me tell you, That the carnal 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 find that the Law doth not only threaten, thereby to terrify 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 duty: we read of showing 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 recompense of reward, though not chief 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 eternal Doctrine, teaching men what to do, and how to live.  
2. Of Obligation; it doth not only command things honest and to be done, but it doth tie men to yield obedience to itself for the Lawgivers 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 Moral, making it to be a Law indeed.  
Fourthly, in its Preparatory part and Office; you must know that the Moral Law is a John the Baptist, to make way for Christ, a manuduction to Christ and Faith; Paul saith, Wherefore the Law was our Schoolmaster 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 only by way of Preparation and manuduction, and that partly as it doth convince men of sin, laying open to them that exceeding wickedness 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, unless the Law had said, Thou shalt not covet, Rom. 7. 7. Hence is it compared to a glass, whose property is to represent those objects that present themselves before it in all their colours; thus the holy Law doth yield up unto men by way of reflection, the true and certain face and nature of their sinfulness, it lays sin out and open in its true proportion and countenance; the light doth not more demonstrate visible objects than 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 itself enclosed with the curse that belongs to sin; and that Divine wrath is ready to pour itself o● him, and how to avoid the same he knows not; he is as a man shut up in a close room, having his mortal enemy standing at the door with a drawn sword in his hand; entering 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 itself no way deliver itself; it leaves him a sinner without a Saviour, without all hope of salvation: Only 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. Unbelievers, who are yet in the state of nature, and to such the Law is enlightening, a wakening, judging, and terrifying, through the application of the curse and wrath; The 
1 Tim 1. 9  Law is made for the lawless and disobedient, for the ungodly and for sinners, etc. It is their whip and rod to scourge them.  
2. Believers, who are under Grace and Love; and to such 
2. To believers.  it is a glass, 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 compass; 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 prove unto you that the Doctrine of Faith doth not make void the doctrine and duty of the Moral Law, by these ten instances.  
Reas. 1 1. The Law Moral was given to Adam in the state of innocence; 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 righteous 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 Moral, 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 withal do consider that God in justice might have h●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 Covenant of Works unto the sons of men: nay, we find that there were merciful and Evangelicall intentions in God in giving the same, as may appear in the Preface to the Commandments; in his Preaching Christ to Adam in Paradise immediately upon the fall; and in his ordering that it should be a means to beat man out of himself, and to bring him unto Christ: Yet when I look upon Adam's Law, as it was a rule of life and obedience unto him, in this respect they do agree; virtually the Law given to Adam and received by Moses was one and the same, the mind of God for duty being constant and perpetual, one at all times, and in all places; according as we pray, Thy will be done on earth as it is in heaven.  
Reas. 2 Secondly, Man's nature hath this Law written and engraven indelebly in it: I will not dispute whether the Law of Nature be a relic of the old image left in Adam; of this I am sure, That the Gentiles which have not the Law, do by nature the things 
Rom 2. 14  contained in the Law: these having not the Law, are a Law unto 
15  themselves, which show the work of the Law written in their hearts. Out of which Scripture, it is clear, that God presently upon the Fall, planted in the heart of all mankind, not only 
The Law of Nature, what.  an opinion of Divine Sovereignty and authority; but a knowledge of certain practical Principles, in an obliging and prosecuting way: Thus in a word, the understanding and judgement (which is called the Speculative faculty) was, and is enabled with an apprehension and conception of things to be done and to be forborn, as their honesty and dishonesty did appear: the conscience and will (which is called the Practical faculty) had imprinted on it a desire or endeavour to prosecute all those things which should be revealed to the understanding; they reasoned from their light, to their life, inferring the practice of all revealed principles, Mat. 7. 12.  
Now this Law had such a firm and fast engraving in man● understanding and conscience by God himself, that iniquity itself cannot eradicate or obliterate the same; it is written in man's nature as with a pen of iron, for ever to remain with the nature of mankind; and this is no other than a Summary or Abridgement of the Moral Law; for the Law of Moses written in Tables of stone, materially is no other than what was written or imprinted in the heart; according to the rule, Praecepta Decalogi sunt explicationes juris naturae; The Law Moral 
The difference that is between the Law of Nature and the Law of Adam and Moses▪  is the explication of the Law Natural. I grant that this Law of Nature, by reason of man's corruption and preposterousness of affection, is not so clear, perfect, and easy, as was the Law in Creation to Adam; for he had in his created estate a more shining light, quick apprehension, steady will, and able resolution, than his posterity naturally now have; nay, this Law of Nature doth in many circumstances differ from the Law Moral; v. g. This we have by infusion, that by public voice; This is written in tables of flesh, that in tables of stone; This containeth duty impliedly, without method and order, that expressly and orderly, etc. The Argument lies thus, If God hath indelebly written the Moral Law in man's nature, than the Doctrine of the Gospel doth not make it void: but God, etc.  
Reas. 3 Thirdly, The Moral Law is a Doctrine spiritual, holy, good, just, and perfectly containing the good and acceptable will of God, and therefore not to be made void; that it is a Doctrine, the Hebrew word Torah will make evident, it being derived of Horah, which signifies to teach and to instruct, how to live, and how to walk; even as a Schoolmaster doth teach his Scholars what is evil, and how to avoid it; what is good, and how to do it; that it is spiritual, holy, good, and just; The 
Rom. 7. 12, 14.  Apostle saith, We know that the Law is spiritual; And, Wherefore the commandment is holy, and just, and good: And thus it is not only originally as the holy, good, and just God, who is a spirit, is the Author of it; but also materially, and effectively, it is pure and undefiled, free from all stain of error and falsehood, having not the least iniquity cleaving to it, it carrieth in it the good and acceptable will of God, it is indeed the wisdom and the will of God; the Law is not good, and then willed of God; but it is good, because it is willed of God; whose will alone is the rule of all goodness; yea, and men by it become Spiritual, holy, good, and just: Now if it be every way absolute and perfect (as it is styled, The perfect Law of Liberty) there can be no reason rendered why it should be abolished; I conceive that the lawmaker was in wisdom infinite, and so he did foresee beforehand how to prevent any inconvenience which might fall upon it, and become a reason to abrogate it: show me the least flaw in the Moral Law, as it stands a rule for duty, and then you may talk rationally of disannulling it: Will you take upon you to make void and of none effect that which is holy and good?  
Reas. 4 Fourthly, the Moral Law of God is perpetual and unchangeable, even that which must endure for ever, Psal. 119. 89. Christ saith, Till heaven and earth pass, one jot, or one tittle shall in no wise pass from the Law, Mat. 5. 18. It is of an unperishing nature; you may as soon destroy God himself, as destroy that: though man's Laws may be repealed, God's Laws admit of no repeal; had it been a temporary Ordinance, than it might have been made void.  
Reas. 5 Fifthly, The Law is universally extensive: The commands thereof are commands to all Christians, in all ages: now look how fare any Commandment extends, so fare doth obedience thereunto extend itself: If the Moral Law reach to us Christians as well as to the Jews, than we stand obliged by it: now to make it evident that this Law concerned all men, even us 
The extensiveness of the Law to Jews and Gentiles.  Christians under the Gospel, consider 1. The Moral Law was no Type of Christ, neither did it concern the Jew only as he was a Jew; if so, than the Jew only did sin in Idolatry and Adultery, and the Gentiles did not: I demand, What Law of God did forbid these sins? Did not the Moral Law? It did. And will you say that the Jew only was tied to it? If he was not, than the Gentiles came in also, and so the Commandment concerned them, which must be yielded, unless you will say that the Gentiles did not sin by Idolatry, Adultery, etc. 2. The Gentiles heretofore did, and Christians now do sin in breaking the Moral Law; for all sin is the transgression of the 
1 Jo. 3. 4.  Law. Now if they were not bound to keep the Moral Precepts, they did not and could not offend; such must hold that believers cannot, and do not sin, who make void the Law unto believers; the Apostle showeth that the Moral 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, than it extends itself to them. 3. If the Commandments of the Moral Law do not equally and universally bind men to their observance, than the curse threatened 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, than 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 Moral Law. I would desire them to consider what the Prophet Ez●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 mind of God in the Law into the mind of every Christian, he doth by an enlightening act sufficiently instruct them in God's 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. obediential apprehension; which is the basis and ground of all duty to God; for without a clear and distinct knowledge, and a spiritual discerning of the inward meaning, and binding power of God's Commandments, a man shall never submit to the Law of God, as the only rule of life and obedience.  
2. obediential 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, 
I●●l. ● 40. 8.  yea thy Law is within my heart.  
3. obediential desire; such have wrought in them solid desires, that the go 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 mind and will; they wish with David▪ O that my ways were directed to keep thy Statutes, 
Is●● 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 equal latitude between God's Precepts and his desires (i) though there be much duty which a Christian cannot do, yet there is no duty but he would do: he saith, I would keep good Laws, but always I do not keep them; or, always I do not, yet always I would obey.  
4. obediential expression; the life of obedience is the obedience of the life, and therefore the Spirit draws them out, not only into an outward profession, but a sincere and real practice 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, employ 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 Moral Law for a Doctrine of obedience; he doth profess that he 
Mat. 5. 17.  came not to destroy; or to put a period to it, but to fulfil it; now the fulfilling of it, is not the destroying of it; and if it be not destroyed by Christ, than it remains the Law still; and if a Law, it binds 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 sense of the Law, from the Pharisees corrupt, and imposed glosses and interpretations: further, he became himself a pattern and an example of obedience to the rule of the Moral Law, in no one point swerving from the direction thereof: and in a word, he did frequently enjoin 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 obligation thereof unto duty: 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 duty 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 fulfil 
jam. 2. 8.  the royal Law according to the Scripture, Thou shalt love thy neighbour as thyself, ye do well: and the Apostle John, in his Epistle, doth set on this Doctrine, as you may easily observe.  
Reas. 9 Ninthly, Believers before and after Christ's time, have reckoned themselves to be under the duty and obligation of this Law: David, Hezekiah, Josiah, with many others, stand upon record for their respect to God's commandments, and walking in the way of his will. Zachary and Elizabeth kept them close to the Moral Law, Luke 1. 6. And Paul did not only 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 mind he himself did serve the 
25  Law of God. Mark the phrase, he did serve the Law which expressly 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 God, as well 
Rev. 12. 17  as to have the testimony of Jesus Christ.  
Reas. 10 Tenthly, The Moral 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 ma● 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 unbelieving 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 wilful breach of the Moral Law shall be imputed to every child 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 than if God shall make the Law Moral 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 public, saying. That the Moral Law shall be a rule for God to condemn an unbeliever by, but it is no rule for him to walk by. I would ask of this man, how men do draw their inditements against tiplers and quarrellers in the country? Is there not a Law broken, which should have been observed; and because it's not observed, doth not the penalty 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 enforce 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 ●ade way thereunto.  Nomist. 
I shall desire you to show me how the Doctrine of the Gospel, which is called, The Law of Faith, doth establish and confirm the authority and obligation of the Moral Law?  Evangelist. 
Sir, I hope that you can tell how to distinguish between the making of the Moral Law to be a Law, and the maintaining or strengthening of it, being so made, we teach that there is no efficiency or causality in the Grace or Doctrine of Faith to make the Moral Law, it had no other Author than God, the great Lawgiver and Lawmaker.  Nomist. 
I yield 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 ways how this is done.  Evangelist. 
I do conceive that the Moral Law receiveth strength and confirmation by the Doctrine of Faith these 12. ways. 
The Gospel doth establish the Law 12 ways.   
First, as it holds no contrariety or disagreement, but rather an harmony or consent with it in the main matters of duty and obedience: in this sense I may say as doth the Apostle, Is the Law against the promises of God? God forbidden: What, 
Gal 3 21.  doth the Law say one thing and the Gospel say another? I speak to the matter in hand: and do aver 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 Virtue in the Law, is Virtue in the Gospel; as it is the same water which runs thorough several Pipes; so it is the same obedience which is contained in the Law and in the Gospel; they have but one mind of God in them, and do speak the same things; the work of duty in both, is  and sub-ordinate, not contrary or repugnant.  Nomist. 
Do they agree in all things for duty?  Evangelist. 
You may note these two things.  
1. That though they do both declare and require duties showing what is to be done and forborn, yet the Doctrine of Faith hath more helps, or more obliging virtue and ability than the Law hath or can afford; the Doctrine of the Law is only declarative; 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 special and determining way then the Doctrine of the Law doth: I shall instance in this one point; That man should believe what ever God would have him to believe is a duty of the Moral Law; but that man's Faith should determine itself in the Son of God, apprehending and applying his righteousness for justification in God's sight; This is a duty of the Gospel: I conceive that justifying Faith is formally required 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 supreme authority and sovereignty, settling upon him power to make and give Laws in an obliging way unto the sons of men; the Gospel teacheth, that There is one Lawgiver, who is able to save 
Jam. 4 12.  and destroy.  
Thirdly, As it doth maintain the Law to be a Copy of God's will, every way holy and useful unto the sons of men; 
I am. 2. 8.  the Moral Law is called, The Royal Law, because it is the mind of the great King of heaven; It is the great King's Law, according to which, every of his Subjects ought to walk, and 
Mi● 6 8.  to order their lives and conversations; he hath showed thee, O man, what is good, and what the Lord thy God requireth of thee, etc.  
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 univ●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 licentiousness: The Gospel doth not only show, That sin is the transgression of God's Law; and that which God is so displeased with, that he will most severely punish; but it doth show itself every way opposite to all, even the appearances of wickedness; this teacheth men to deny ungodliness, and worldly lusts, and calls upon 
'tis 2. 11. 2 Cor. 7 1.  them to cleanse themselves from all filthiness of flesh and spirit.  
Sixthly, As it doth make known a remaining virtue in all the curses and menaces of the Law: under the Gospel the believing soul doth flee from the dreadful 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 itself; 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 until 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 licence 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 horrors; 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 righteousness.  
Ninthly, As it doth press to humility, and self-denial: An humble selfdenying heart is never above duty; all the while the heart is proud and selfish, its disobedient, and unfft for duty; where self reigneth, there carnal 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 lose 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 God's Law; no affection disputes less, and doth more, than 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 do●h excite men to look up to their helps for performance of obedience: The Gospel showeth 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 only as an example of obedience to his Father's Will, whom they are to follow, but as the spring of all-obeying virtue; 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 natural 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 
joh. 15 4.  able to do all things through Christ that strengtheneth me, Phil. 4. 13. It woes and wins men to come to Jesus Christ, seeking obeying virtue from him.  
Lastly, As it keeps men upon a oourse of obedience: We read of the obedience of Faith, and the work of Faith; the Gospel cannot endure idleness, 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. I●● 2  another place, Give all diligence to make your calling and election sure: In a third place, Sh●w me thy saith by thy works. Thus it is in the Gospel; works do not justify persons in God's ●ight, yet they justify faith to a man's 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 special and saving objects; so it hath a mediate, derived, or resulting act, called Subjection, 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 God's Commandments with cheerfulness; as the Gospel doth show that God is gracious, so it teacheth that man must be dutiful; he that said, I am God all-sufficient, 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 Master's will, and your Spirituali profit is my souls pleasure. I gladly yield to your motion, and do acquaint you, that this Scripture thus opened.  
Use 1 In the first place, doth wipe off that devilish slander, and unjust imputation of the Romanists against the Protestant Divines. Bellarmine in his fourth Book, De justification●, and fifth 
Bellar. de justifis▪ ● 4. c. 5.  Chapter, useth these words, ●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▪ legislatore; Moses autem cum suo Decalogo nihil ad eos pertineat: (i) The Adversaries to us do place Christian Liberty 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 only 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 Moral Law is a binding rule for duty, and ties all sorts of persons to the observation of itself, 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 perpetual Doctrine and rule of life and holy walking, binding not by a natural, but a Divine obligation, I shall conclude this▪ with the saying of a learned Divine, Vnanimi consensu docemus omnes Christianos 
Andr●as Rivet in 〈◊〉 Dec●l●gi▪ p. 17  fid l●s l●gis moralis regulae; directioni, imperio & obligationi subjectos esse, & omnium mandatorum divinorum, quibus ●liquod officium nobis imponitur; quae libertas non destruit legis obligati●n●m, & obedi●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 Testimony of Luther, Calvin, B●z, ●hemnitius, Zanchius, with many other learned and godly Divines in all the ages of the Church since the Apostles days, maintaining that the Moral Law is not abolished by the Gospel in i●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 Legal Preachers, say that Luther is of their judgement, and that their Honey comb; 
eaton's book. Ttaske. Eton. Richardson.  Gospel grounds; The discovery of the dangerous dead faith; News from Heaven, or, A Treatise of Peace: together with other Books which passed secretly among them, were the milk sucked out of his ●r●st; nay they give out that learned Rivet, whose words you have quoted, was wholly of their judgement.  Evangelist. 
Sir, believe me that neither Luther or Rivet, did ever conceive or teach that the Moral Law was thrust out of its ruling use by the Gospel; nay, I will lose 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 enemy against that Sect of Libertines who would a●rogate the Moral Law in its use, as I have opened, than Luther was: If they dare make him judge in this Controversy, 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.  
Use 2 Secondly, I did by virtue of this Doctrine justify 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 unacquainted with their heart and their life vileness, because this glass 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 less to welcome Jesus Christ, and all for want of the Preaching of the Law: Was it ever known, that until 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 thighs, 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 duty: 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 Chirurgeon that lanceth, 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 lose ●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 itself, 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 merciful intentions and purposes; not for destruction and desperation, but for edification: I find that it was published in the hand of a Mediator, 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 show men h●ll, so I would seek thereby to save them from hell; the wound should neither be made wider or deeper than the Plaster, etc.  Nomist. 
Your council is good, and I would that all God's 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  hearer, there are a thousand stubborn-hearted men and women, who need the hammering of the Law: only 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 carnal men, who make it their hell upon earth to be disquieted in their course of sin, the Law nakedly encountering wi●h such, shows 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 total despair; the fault is not in the Law but in themselves.  Nomist. 
I am satisfied in this matter, I pray go on.  Evangelist. 
Use 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 offspring and followers the Antinomians, a generation of Libertines, who under a colour of Preaching and practising Free grace, fill the land with drunkenness, uncleanness, disobedience to authority, neglect and scorn of duty, yea, and all manner of licentiousness, as woeful 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 find them to be full of subtlety and cunning, well knowing that the open profession of themselves is full of hatred and scorn, and yet though they eat the name, they are the 
Two sorts of Antinomians.  men, their speech and practice will bewray them: wherefore learn that there are two sorts of Antinomians.  
1. One Doctrinal; Such who in opinion and judgement 
1 Doctrinal  do presume to outlaw the Law of God, making the Moral Law itself, and the preaching thereof useless, both to unbelievers and believers, even a thing abrogated by the Gospel, which is as clear a dismission or making void the Law, as can be imagined: there are who do reject the whole Old Testament, showing themselves therein adversaries to the Law and the Prophets. I mean among our new lights, which I thus evidence by their own say; 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 only 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 makes 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 condemn 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 Moral 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 shall 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 Christ's time, and were done and spoken by men under another Covenant and adminstration of grace and life than we are; show 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 practical; This you shall observe, That a Lawless 
2. Practical.  head, a lawless heart, and a lawless life, seldom are divided; Ministers that preach against the Law, do practice against the Law, though they carry the matter smoothly and covertly; and people who are the followers and admi●e●s of such lawless Preachers, do show themselves to be sons of Belial, whose wills are their Laws; for they do profess, That no Law of Moses shall bind them; they trample Gods Commands under their feet, saying, L●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 ali●na & vilia: I find a fivefold evil among these men; 1. That they break from the Moral 
Five evils in Antinomians.  Law by falling into forbidden courses, and yet they can cry, They sin not; To be drunk, to whore, to lie, to steal, etc. with such persons, is no sin in them; What (saith an impudent creature of their way, prostituting herself to unclennesse) you do think you should sin if you should lie with me, What Law doth forbid it unto us? O horrible practice! 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 yond repent 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 wild with them in their lose Opinions and ways; 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 public way that word of the Law and Gospel which doth detect and reprove the Doctrines and courses of licentiousness: their Principles lead them into most shameful and rude behaviour, whilst they are in hearing of Grave, Learned, and godly Ministers, who are not of their lose cut. 3. That they ●all into a dislike of the duties of holiness, and the ways of godliness: the madness of their minds is such, that they cry out, What have we to do with the dungie, dirty 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, ask Pardon at God's hands for Sins; Mourning and repenting for Sin, Fast and Humbling, these are works for Hornbook Christians: Nay, they do not stick to tell us, That believers are to do duties only 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 Freegrace, J●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 cheerful, 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 party received by a light from heaven full assurance. 5. That they make such head against the Moral Law, that they do exceed Papists and Prelates, and do equal the fiercest Persecuters that ever the Church of God had; the Papists blot out the second Commandment only, and the Prelates the fourth Commandment only, 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 suppress the book of the Law; you hold it to be a bold part in J●hoiakim to cut the Roul in Pieces and to throw it into the fire: You will say that the practice of Antio hus and Diocl●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, threatening death to all those with whom this Book was found: I pray tell me, in what is the Practice of the Antinomians inferior to theirs, save in this, That they have not the power of Tyranny in their hands?  Nomist. 
If this be their Doctrine and their do, that they cast off the binding power of Moses Law, as it is a Rule for Service and Obedience, I shall desire to bless myself from them, and to keep me close to those faithful Ministers of the Gospel who do make the Moral Law a Rule for life; and I hope neighbour you will do so too.  Antinomian. 
No verily not I: for I am not of Master Evangelists mind, nor do I intent ever to be; once I confess I was of his mind, and did walk by the Law as a Rule, but I must tell you, that I was then kept in such bondage and fear, and held so close to Duty and Obedience, that all my Christian Liberty purchased for me was denied unto me, I could not do many things which now I do.  Evangelist. 
I pray you Sir be entreated to open you self, that we may understand one another aright ere we part, it may please God that satisfaction may be given.  Antinomian. 
My meaning is this, That you and such as you are, by Preaching and pressing the use of the Moral Law laid a heavy yoke upon myself and others, kept us in a state of fear and bondage all our days; drew us into a way of Popery, and led us about the wood, making the way and work long and tedious unto us: But now, blessed be God for Jesus Christ and for the New Light that is revealed to us; We hear the Gospel, understand the Free Grace of God, and have a more easy and short cut to heaven than you allow of.  Evangelist. 
Surely my friend, I conceive that the yoke of Christ is easy▪ and his Commandments are not grievous; Nay, the Law, as it is an ordained Rule for life, is the sweet yoke of Jesus Christ, unto which every good Christian doth yield a willing and cheerful obedience, I mean the obedience of children not of slaves; this I find, that it is a trouble to Christians, that they are not more obedient to the Law, but it never troubled them that they have been obedient to it, they in their inner man do delight in the Law of God, and it is meat and drink unto them to do the will of their Father, yea, it is their daily prayer, that they may do it. Besides, the Law preached and pressed as a rule for life, leads no man directly into Popery; to set it up as a covenant of Works, so it may lead men into Popery; 'tis not the right doing of duty out of obedience, in Faith and humility, but the trusting in duty done, which doth make men Justiciaries and Papists. And further, I must tell you, That the Royal Law is a strait Law, and we hold in the Mathematics, that the straitest Line is the shortest Line, and therefore you do not go about the wood, when you walk by this Line: It is an observation of one, That the Moral Law is like to the Ecliptic Line, wherein the Sun keeps his course, and men and women are like to the Planets, which are on this or that side of the Line; if any of them chance to fall into the Ecliptic Line, they are nearer the Sun than any other the Planets. I may apply it thus; When Christians walk in Holiness and Righteousness, they are nearest to God and Christ, the Sun of Righteousness. On the contrary, to cast off the Law and care of holy walking, and to fall into courses of sin and wickedness, is the going from God and Christ: and I shall ask you this one question, and let your conscience answer me; Have not you heard the openings of the Gospel and the Free grace of God in Jesus Christ, by those who are both known and settled Ministers in this City?  Antinomist. 
But you do not Preach it purely, you seem to lift up Jesus Christ, but on a sudden you cast him down; we have such a deal of Law Preached to us, as if we were unbelievers; and there is such pressing of men to duty, as if that Christ had not satisfied God's justice for them.  Evangelist. 
Sir, I am glad to hear this come our of your mouth, it seems that the Law may be Preached to unbelievers. I see you are not run up so high as to deny legal humiliation to be a way to bring men to Christ; you only conceive that the Gospel would be more purely Preached by us, if that we did not press the Law for duty; Is the teaching of duty among you held to be no Gospel way of teaching? Are you not in the relation of sons and servants to God? Is not Christ as well a King and Lord as a Priest? Surely Sir, nor you, nor your Teachers can by the Scriptures prove what you say against the Law, it is a Doctrine to be taught, and a rule for Christians to walk by.  Antinomist. 
Yea Sir, we have such Scripture grounds for our truth, that you and all the world can never disproove.  Evangelist. 
Will you be pleased to propound them to us in a methodical way, and if you can convince us by the Scriptures, we shall yield to you.  Antinomist. 
Object. 1 Yea that I will, and first against your Preaching of the Law, or making it a Doctrine to be taught, I shall bring you these Scriptures; That of Christ in Luke 16. 16. The Law and the Prophets were till John: That of Paul, Wherefore then 
Gal 3. 19  serveth the Law? it was added because of transgressions, till the seed should come to whom the promise was made: And he saith in the same Chapter, But after that Faith is come, we are 
Vers. 23.  no longer undr a Schoolmaster. Out of these Scriptures, I thus argue; If the Law was till John, till the seed should come, and it is no longer a Schoolmaster unto us; then it's useless under the Gospel, and no Doctrine to be taught unto Christians: But thus these Scriptures say. Ergo. What answer can be made to this argument?  Evangelist. 
Sol. 1 Sir, I shall desire you to give me leave to open these Scriptures unto you, by which you will be able to answer yourself: for that place of Luke it makes nothing to the matter in hand; 
Luk. 16. 16. expounded.  For 1. Christ doth not positively deny the use of the Law and the Prophets, after the time of John; he saith, they were till John; he doth not say that they shall be no longer after John. 12. We know that after John's Nativity, Preaching, or Martyrdom, the Law and the Prophets were in use: there were many Prophets after John's days, and the Law continued and was Preached by Christ and his Apostles after his days: Wherefore 3 We must learn to distinguish of the Law and the Prophets. There were typical Laws, and there were prefiguring Prophets, such as did foreshow the coming of Christ in the flesh: Now this kind of Law, and these kind of Prophets were till John, who lived to see and point at the substance of them all, as appeareth in that saying of his, Behold that Lamb of God which taketh away the sins of the 
joh. 1. 20.  world: And this way our ancient and modern Interpreters do understand this Text; not that Christ did mean there should be a destruction, and an abolishment of the Moral 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 Ceremonial Law; and all that Prophetical Doctrine which did refer itself unto his Person who was to come a Saviour for sinners, which received a full accomplishment in himself who was the Tr●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: 
●ib 4. co●t. Marc.  Vide Ambrosium Hom. 38. in Luc. Chrysost. Hieronimum, etc. Tell me now, Is this place rightly alleged 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 show 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 itself 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, until the seed should come, etc. (i. e.) The whole Mosaical Law was very serviceable, to open and discover sin, in such a way that it made them flee to Christ for Sanctuary, and to learn to cast all their Faith and expectation for righteousness on him: This is all that the Apostle aims at. I say, he treats only 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 Comment.  well observes; he doth not destroy the use of it, as a rule, after a man believes 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 useful 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 Schoolmaster; The meaning is the same with the former, That we are no longer under the 
Verse 25. 〈◊〉.  Ceremonial 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 sharpness of the Moral ●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 Moral Law, as it is a rule of life for obedience to Gods will; so that the Scripture is no way properly alleged to your purpose: If that we should teach man dependence on t●e Law for Justification, you had said somewhat: What else have you to say?  Antinomist. 
Object. 2 Against your propounding or obtruding the Moral Law for a rule of life, I shall urge you with these Scriptures, Rom. 6. 14. You are not under the Law, but under Grac●. 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 believers have nothing to do with the Law, as its an obliging rule: But so is this, Ergo.  Evangelist. 
Sol. 2 You, with the Donatists, allege Scripture, more for 
Hab●nt Scriptur●● ad speciem non ad salatem Aug. Rom. 6 14. opened.  show then Truth, as will easily appear when I have opened these places: for that place in the Romans it is clear, That the Apostle doth intent nothing less than the absolute discharging of Christians from observance of, or obedience to the Moral Law: For, 1. He speaketh of man's 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 malefactor having obtained his Prince's 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 unless you will confess, that the giving and granting of a Pardon doth naturally and directly take off all duty to a man's Sovereign, 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 loyalty and duty 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 forbidden. 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 compass 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; Paul's 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 Saviour's: This practice and doctrine, the Apostle showeth, 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 for Justification: and the words are as if he should have said, When a man shall put himself under the Law for Justification, shall promise to himself an estate of eternal life for his obedience sake, place his righteousness in graces received, or duties performed, this man puts himself under the curse: Now tell me, How doth this Scripture overthrow the binding power of the Law to duty? May not a man believe in Christ, and obey too? Obedience hath the blessing, not the curse annexed to it.  
As for that place in Timothy, I think it maketh nothing at all for you; for the Apostle speaks of the right managing of the Law, saying, That the Law is good, if a man use it lawfully. 
1 Tim. 1 9 opened. Vers. ●.  Now how is the Law used lawfully? Is it not when it is rightly applied to the punishing of offenders? God nor man ever intended that any Law should be made to punish good men, or that such should suffer under the colour of Law; this were a great abuse of the Law, and in it no small injury is done to an honest man, that the Law, which should be his protection, should become his punishment: nay, he leads them on to such persons for whom the Law was ordained by way of punishment, namely, The lawless and disobedient, for the ungodly and for sinners, for unholy and profane, etc. This being the proper sense of the place, How doth it take away the Law as a rule of obedience unto Christians? Nay, out of this Scripture I do infer a Christians obedience to the ●aw, he is one that walks so regularly unto it, that it cannot be justly used against him, as a rod to punish him: Besides this, I answer, That the Moral Law is not yet put or given against a righteous man as a Bill of Indictment to accuse him; as a Judge to condemn him to punishment, or as a rod or whip to compel and force him to obedience; he is carried with such an ingenious spirit to obey the Law of God, that saepe legem praevenit & transcendit, as chrysostom saith, (i) he doth prevent the Law; and is (potius in illa, quam sub illa) rather in the Law, or a Law to himself, then under the Law, as Augustine saith. I hope Sir you see your mistake, and are convinced that the Scriptures will not own your opinion: Have you any thing else to say for yourself?  Antinomian. 
Object. 3 Yea Sir I must tell you, That our Preachers who have brought myself and others into this way, teach and tell us, 
Rom. 7, 6. Vers. 8. 14  That we are led by the Spirit, and must serve God in newness of spirit, and not in the oldness of the l●tter: That we are to perform all acts of obedience dictamine charitatis (i. e.) by the instructing power and force of love, and not by any Command of the Word, much less of the Moral Law; they resemble Christians unto trees, which grow not by arguments and commands.  Evangelist. 
Sol. 3 Unto what you tell me, I shall give you these answers: 1. That though the Spirit of grace be the supreme guide, yet the Scriptures (whereof the Moral Law is a part) are a subordinate guide or rule for Christians obedience; Our Divines 
Perkins in Gal. 23.  call the one the inward, and the other the out ward rule, and this I find, That the Spirit and the Word are in such conjunction in this work, that he doth guide and lead men into acts of obedience in and by the Law which he himself writes in their hearts: God saith, This is my Covenant with them, My 
Isa 59 21.  Spirit that is upon thee, and my Words which I have put into thy mouth, shall not departed out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seeds seed, saith the Lord, from henceforth and forever. Besides, David saith, Thy Word 
Psal. 11●. 105.  is a lamp unto my feet, and a light unto my paths. 2. That the serving God in newness of spirit, and not in the oldness of the letter, doth only mean▪ That Christians should yield spiritual and soul-obedience to God's commands, and not content themselves with an external, formal, and ceremonial serving of him; according to that of Christ, The hour cometh, 
Jo. 4. 23.  and now is, when the true Worshippers shall worship the Father in Spirit and in truth: for the Father seeketh such to worship him. 3. For that force and power of love, which you make the rule and motive to obedience and duty, give me leave to ask you, Whether that love you speak of, be not a duty laid down and required in the word of command? Do you love God and Christ, without or upon a command. I conceive you will say you do it by virtue of a command. Again, I must tell you, that as love springs from the command which enjoins man to love; so it doth manifest its life and soundness, by looking to the command by way of dutiful 
Jo. 14 15.  observance, according to that of Christ, If ye love me, keep my Commandments: And that of the beloved Disciple, 
1 Jo. 5. 3.  This is the Love of God, that we keep his Commandments, and his Commandments are not grievous. 4. For that comparison of theirs, I will not say it is senseless, I am sure it is strained, or misapplied: what though the principle of bearing good fruit lay in that sap which is enclosed in the root, doth not the tree need outward influence and helps from the Sun, the Air, the Soil, & c.? This cannot be denied: the case is the same here Christ is the root, and inward principle, without whom a true Believer can do nothing: yet you must know that the means of his own appointing, are needful and necessary; he hath ordained Ministers, and left the Word for the gathering, edifying, and growth of the body; besides, to make Christ an inward principle of obedience, is to set up a Law and Commandment unto men, unless you will say there is an obedience without a Law.  Antinomist. 
Ere I pass from you▪ I will open my heart unto you; when we cannot draw men to our opinion against the Law, we do use our wits in devising strange expressions which can hardly be understood; or we have our distinctious and evasions, that when men shall tell us that we are Antinomians, we may stoutly deny the same: v. g. We tell them that the Moral Law is Evangelized in the hearts of believers, by the Spirit of our Lord Jesus: nay, we take the boldness to say, That we only deny the use of the Law as it was in the hand of Moses, not as it is in the hand of Christ our Mediator.  Evangelist. 
It hath been the manner of Heretics to draw a cloud over their Tenets; by using odd and unusual expressions: and fearing a discovery to speak doubtfully, that to they may have a back door to get out at, whereas truth seeks no corners, and doth not blush to show 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 sen●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 〈◊〉 wear bound to the Law, not for Moses sake, but for the Lawgivers sake; surely the Law which Moses did deliver, doth bind us to obedience; let the Ministry 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 binds in this sense, as much as it was in Moses hand, as it is in the hand of any Mediator; this is but a shift let them discover the ground for this distinction out of God's Word, and I have done; I mean, That the Moral 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 terror 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 council and exhortation touching our respect to the Moral Law.  Evangelist. 
Use 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 Ways of maintaining the Law.  1. That each Christian should spend some time in the right studying, and thoughtful meditation of the holy Law of God; take the Book of the Law into your hand, read it, peruse it, till you come to understand each Commandment in its author, matter, meaning, and use: be not strangers unto the mind 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 sweetness.  
2. That each Christian should look upon the Moral Law with a prising eye, making each Commandment precious and dead unto itself; Honey was not so sweet, nor Gold so pleasurable to David, as was God's Commandments; he did esteem them above all things, and so must we account highly and worthily of them; this will show 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 Moral 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 easy 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 dutiful 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 wilful breaches of God's Law: sure I am, That acts of disobedience to God's Law, may bring upon 
1 Thes. 4. 6, 7.  men many temporal 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 express 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 find that many temporal and heavenly blessings are assured to such who are obedient to Gods will, his mercy being From everlasting to everlasting, on those who remember ●● 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 ourselves, and lose the glory and power of our understanding and affections, if we fail willingly in our obedience to God's Law; hence saith God, Keep them therefore, and to them, for this is 
D●ut. 4. 6.  your wisdom and understanding, etc. 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 God's Laws; the heart is not so full of horror and unquietness when it keeps close to duty, as it would be when it hangs lose to, or omits the same.  Nomist. 
What is the right way of obedience to God's Laws?  Evang list. 

Right obedience to God's 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 God's Commands to deserve recompense 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 universal obedience; Then shall I not be confounded, 
Psal. 119. 6  when I have respect to all thy Commandments, ●aith David: And it was the commendation of zachary and Elizabeth, That they walked in all the 〈◊〉 and Ordinances 
〈◊〉 ●. ●.  of the Lord blameless. 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 yielding to those Commands which have a comparative easiness, and refusing in those which have a Spiritual strictness or harshness: surely we must equally hate all sin, and love all virtue, remembering 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 biased in its aims and ends, and this will declare the uprightness 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 ourselves upon his work, assoon as his mind is revealed to us, Psal. 27. 8. and 110. 2.  
Fifthly, To be tenderly obedient: Which tenderness 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 
Tenderness of obedience in 4 things.  durst not do wickedly, because of God's displeasure, Gen. 39 9 2. A manifest grief, and heart trouble, upon apprehended breaches of God's 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 man's self, which can no way be done, but by running to Jesus Christ, who is our Peacemaker. 4. A precise watchfulness 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 God's Law, keeping it to the 
Ps. 119. 33.  end, knowing that the Commands of God are perpetual to us, even such as no time or age can wear out, and our whole life is a time of duty, and aught to be spent in acts of obedience. Say therefore with David, I will always 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 authority and purity of God's Laws: I know that God's Law is able to defend itself against the oppositions or rise up of all the sons of Belial; yet Christians must in this show themselves to be friends unto God's 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 practice of God's 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 God's 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 own 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 intent to acquaint my teachers with what you have said; and if they do not give you a confounding answer, than I resolve to be of your mind: 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 success 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.