The three Questions OF 

Free justification.  
Christian Liberty.  
The use of the Law.    
Explicated in a brief Comment on St. PAUL to the Galatians, from the 16. ver. of the second Chapter, to the 26. of the third.  
By SAM. torshel Pastor of Bunbury in Cheshire.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil hom. 29. adv Ca 'em S. Trin. 
LONDON. Printed by I.B. for H. Overton, and are to be sold at his shop in Popes-head-Alley, at the entering into Lumbardstreet. 1632.   

The right Worshipful, the MASTER, the WARDENS, and the rest of the Company of HABERDASHERS in London.  
'tIs not custom but a right, that challenges the Dedication; They are Sermons, which were preached, in that Interim while I was yours, though at London, and to that people whom I still equally both love and honour, and who at that time owned my Preac ings, yet after your choice had separated me from them to a remoter Country, and greater task, Their desire first called it to the Press; but 'tis a trodden Compliment to plead Importunity; nor do I love it, but must freely confess, That it is not only by enforcement that I am abroad. Every one that vouchsafes to bestow his eye so meanly, may read, and with welcome. Nor would I beg acceptance from Censure; let men verdict as they please: It were Pride, and Self-seeking to crouch unto opinion. My intendments are but to do service to my great Master, and them that are his, The Humble; and therefore from him only are my expectations. If God might have honour, and God's people benefit, harshest Censure should not discourage me from publishing this, or more.  
I affect not their Niceness, that will be their own Closets, and Cabinet up their own labours. If we have but one Talon, it must be put unto the Bank; God endures not the Napkin. Let God & the Church have our Studies, if we be conscionable, we cannot lose by our sweat. The Subject of this discourse cannot be unuseful, the frame is but rude, I intended not ornament; much ornament becomes not a Sermon: That Trumpet of the Gospel, the learned Paul, determins to know nothing among his Corinth's, save jesus Christ, and him crucified. But what ere it is, I have made it your, as a testimony of those respects I bear you, and how justly I own them, upon Bonds not few, nor ordinary. The Lord add unto what he hath bestowed upon you, and make you answerable to your wont goodness; It is the prayer of  
Your servant in the business of God, SAM. TORSHEL. Bunbary. 1631.   

OF JUSTIFICATION BY FAITH.  
THE Questions of Free justification, of our Christian Liberty, and of the use of the Law, are agitated of late, not without much heat, while one side careful, the other side fearful of good works, do both strive for Christ, and mistake each others grounds. They are untoward names wherewith Christians brand one the other: while one is called a Legalist, another pointed at for an Antinomist, and this man repays the former, with the hateful name of justiciary; peevish expressions of weak minds; Can we not dispute unless we contend? It were a presumption to endeavour a reconcilement, unfit for my few years, and not much fit for this place. I shall only say so much as may best suit for popular Sermons, for an audience not nicely curious.  
If we begin an analyse at this chapter, there are two parts.  

Gal. 2.  I. The continuation of the Apostles narration, where he relates two passed Acts: 

1. That at jerusalem, with the Apostles, from the first, to the eleventh verse.  
2. That at Antioch, with Peter; In which, 

1. The sum of the whole business; vers. 11.  
2. The particulars of the several passages, they, these: 

1. What Peter did, v. 12.  
2. The consequent of that error, vers. 13.  
3. Paul's following reprehension: In which we have, 

1. The manner of it by way of an interrogation, to press it thereby more closely.  
2. The matter of it; That is double: 

1. He proves the Hypothesis, that those present Gentiles ought not in that to have judaized; which he proves from Peter's own contrary fact, vers. 14.  
2. He proves the Thesis, That the Gentiles ought not at all to seek righteousness from the law: This, 

1. He proves from the common fact of all the Apostles, vers. 15. We who are jews by nature, etc. If any might look for righteousness from the law, than we might by the best reason do it, having privilege above all other people; for we are borne jews, born to the righteousness of the Law; we have the Fathers, the Covenant, the Promises; and are not sinners of the Gentiles; alieni faederis, strangers from the Covenant, as they are; yet we know that a man cannot be justified by the Law.  
2. He confirms it from the general doctrine of justification, vers. 16.              
II. The second part, is, the Return of the Apostles speech to the Galatians: wherein 

1. He lays down the doctrine of free justification, the main Argument o his Epistle, vers. 16. For this verse is both the close of the former, and beginning of this part, by an artful, and almost unperceived transition, passing from one to the other.  
2. He proves it by several arguments, which take up the rest of this Chapter, and eighteen verses of the next.  
3. He makes use of it by deduction of some consequents from the 19 verse of the third Chapter, and so following.    
I shall go on in an easy method, and follow Paul in his; therefore I lay down for the ground of my following discourse, this general Doctrine: That a man is not justified by the works of the Law, but by the Faith of jesus Christ.  
This truth I shall, first, explicate; secondly, confirm; thirdly, apply▪ which being done, we shall somewhat comprehend those controverted tenants.  
The explication is in this 16. verse; Knowing, that is, 
1 Explicat.  We do know: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But that we may take the explication more full, we will observe those particulars which the verse affords us; they are these: 

1. What justification is.  
2 The exclusion of false causes of it.  
3. The true meritorious cause.  
4. The means of application.    
Concerning the first, that we may take the whole nature of it, we will see, 

1. What justice is.  
2. What is justification.    
1. Concerning justice; Thus: justice, or righteousness, is a perfect conformity, or agreement with the Divine Law; which admits a double name.  
1. Legal, which is that righteousness or conformity to God's Law, which is inherent in ourselves; a justice of works; and it is either, 

1. A justice of obedience in doing all, in leaving undone nothing. Or,  
2. A justice of satisfaction, in enduring the penalty for default of obedience.    
2. Evangelicall, which is that righteousness or conformity to Divine law, not inherent in ourselves, but being in another, is reckoned ours. A justice of faith.  
2. Concerning justification; therein, 

1. Of the Name.  
2. Of the Thing. For one gives light to the other.    
1. Of the name; the word justifico is not of ancient use, as not being found in old Latin Authors, but signifies to make one just. Now a man may be made just;  
1. By infusion, when an habitual quality of justice is wrought any way in any person. So was Adam just, God made man righteous, but they sought out many inventions, Eccles. 7.29. So are regenerate Christians just, being sanctified, having grace infused. This the School calls formal righteousness, and the corrupter Schoolmen say, that Christian righteousness is such, so in them, as whiteness is in a wall Inherent; and that a man is in this sense justified. But the sense is different from our usual acception, and therefore,  
2. A man may be Just by Plea: that is, when being accused, he is judicially acquitted; when his justice being questioned, is cleared. Such forms we have in our usual speaking; I'll make him a knave, when we mean to convict a man; or, I'll make him an honest man, when we mean to clear him. So the word is used, Esa. 5.23. Woe to them which justify the wicked for reward, and take away the righteousness of the righteous from him. Not that our undue praises can make a wicked man just, nor that our unjust slanders can make a good man unrighteous. Take the sense but in one other expression; we say, when a judge condemns a malefactor, the law will justify him; not that the law doth make the judge just, but doth approve and justify the sentence that he gives: This is the more proper sense. And thus much of the name  
2. Of the Thing itself: herein, 

1. The nature of it.  
2. The Degrees.  
3. The Kind's.    
1. The nature of it; this, It is the declaring or approving one Just, when suspect, and accused. So we gather it, Deut. 25.1. The matter of justification, is justice, which must be before this, in nature, as the ground. The form, is the pleading of such a justice. Then it is little differenced from Plea, or Apology.  
2 The degrees, are, 

1. In regard of matter: 

1. Complete, which is, full; or incomplete, to which refer justification by comparison.  
2. Universal, which we call justification of the person; or particular, which we call, justification of the cause.    
2. In regard of form: 

1. By assertion only, or both by assertion and demonstration.  
2. In colour, or in truth: separately or jointly.  
3. The kinds are,      
1 Of one inherently just: here justification is made, either by pleading the act committed, no fault; or if a fault, not committed. This is to be justified by a righteousness of ones own, by declaring the party clear, the accusation false. It is of use, and only in the Court of man: jerem, 26.15, 16.  
2. Of such as are not inherently just: here justification is by confessing the fault done, and by pleading satisfaction. For satisfaction, and Non-commission, are alike equal in justice. Now satisfaction may be made legally in a man's own person, or Evangelically, by another, a Surety. These things in the general premised, we proceed to the other particulars to be explicated, where we shall apply what hath been laid.  
The second is the Exclusion of false causes; A man is not justified by the works of the Law. The whole law is here meant, therefore the moral too. The Papists have an untoward conceit of a double merit, whereby they would bring in works. Take what they say, plainly and briefly: There is a Merit of congruence: It is the doing of that work which is good in itself, and though it deservedly merit not, yet being good, there is a congruence or fitness that God should reward it, he being also good, and a lover of good, where he sees it: So that if a man, merely natural, do say a Mass, give an Alms, or the like, there is a fitness, or congruence to reward. There is a merit also of condignity, which is a just deserving upon the former merit. A man by doing a good work, deserves by Congruence, though he be yet natural, that God should give him grace; and having grace, now he justly deserves, because Gratia gratum facit, and being gracious in God's eye, God must needs reward him. This is all, and all is nothing, coming under this strict exclusion, with the works of the Law. But they have one refuge somewhat more subtle.  
They say, the works of the Law, which are excluded from justification, are the works of , such as go before faith: but such as follow after faith, are not excluded. They would seem to draw this gloss from the words of the Text, reading them according to the vulgar Latin Translation, Non ex operibus, nisi per fidem; Not of the works of the Law, unless by faith.  
Thus they argue, Indeed works are excluded, unless they be done by faith; but from faith, they receive a justifying power: and thus they bring in works to share in the business.  
But to this we answer,  
1. That the works of the Law, and the works of Faith, are not set in opposition, but the works of the Law, and Faith. For they would have a false supposition granted, that though Works of Law are excluded, yet Works of Faith are not.  
2. That such works as are done in Faith, are peremptorily excluded. Look only upon Abraham, a faithful man, the father of the faithful, his works were many, they were glorious, nor can we deny them to proceed from faith, yet the Apostle fully enough proves it, Rom. 4. that he had not in his works, whereof to glory before God.  
3. But we answer more pressely, by vindicating the Text: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which they translate, Nisi, unless, is not Conditional; but either exclusive, so it is taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, only; or adversative, so it is taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but: and thus it is used in many Scriptures, Gal. 1.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, But there are some that trouble you: Matth. 12.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, But to the Priests only: Revel. 21.27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, But they that are written in the Lamb's book. Besides, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seem to be the same in the very word; for Alla, is of the Syriac, Ellós, which is from the Hebrew In ló, and that is in Greek rendering, Ean més. Moreover, to clear Hierome, by Hierome: he, though he translate it, Nisi unless, 
So Aug. de Spir. & lit. c. 13.  yet in the allegation of the place, he frequently useth, Sed, But. But there need no other words, where Saint Paul determines it so plainly in another place, Rom. 3.28. We conclude that a man is justified by faith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Absque operibus, Without the works of the law. I will but name one other cavil, because 'tis obvious; They say, If works be excluded, then are we justified by faith alone, if by faith alone, then would ●atch justify if it were alone. Si sola, tum si esset sola.  
I answer, That faith which justifies, cannot be alone, so the Apostle to these Galatians, cap. 5. ver. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Faith that works by love: yet the inference is unworthy the quickness of a jesuite, as if a man should say, If the eye see alone, than it will see if it be alone. Whereas we know, (to give you the thing clear by this similitude) that although the eye alone see, yet if it were by itself alone, it could not see at all. There is no part of my body can see an object visible and presented, not my eyelid, not my forehead, not my brain, but my eye only: yet if my eye were taken out of my head, I could discern nothing. We dare not separate works from faith, that were to leave it naked, and show it dead: yet it is an untoward translation which Bellarmine renders, 
Bel. de Iust. lib. 2. c. 4.  not without a manifest barbarism, when he reads thus, Faith that is wrought by love: so making charity the form and soul of faith. But let us retain that form of words, We are justified, Sola fide, by faith alone. The Fathers are so usual in that phrase, that I could easily weary you with the allegations. Let me refer to some that have the very word, Sola fide; Orig. in loc. Basil in conc. de humil. Ambr. cap. 9 in Rom. 3. Hier. in Rom. 4. Pet. Chrysol. serm. 34. de Haemorroissa Bern. serm. 22. in Can. August. in 83. Quaestionibus, quaest. 76. But no more, for I remember where I speak, only let me add the words of two testimonies. That of Chrysostome in 3. ad Galat. is very pertinent: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Again (saith he) some say, he that relies on faith alone, is execrable: But the Apostle speaks the contrary, he that relies on Faith alone, is blessed. This Theodoret, septimo Therapeuticon, almost repeats, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nor do we obtain those secret good things, by any of our own merits, but by faith alone.  
This for the second, The exclusion of false causes; the third thing propounded for explication, is, The designment of the true meritorious cause of our justification: The Text declares it to be jesus Christ. His merits, 
Hic videtur esse implicatio terminorum. Consul pa. 14, ad finem  his obedience, in doing, in suffering. Take it in a brief head, thus; Where there cannot be justification by plea, it must be by some other proportionable means, which we call, Satisfaction. This Satisfaction must be proportioned to the offence; this being infinite, that must be alike infinite. Man therefore cannot satisfy, for both his doings, and his sufferings, are limited. It must be done by another; now all creatures are both unholy, and finite; and the two requisits necessarily to be in the satisfier, are, righteousness and infiniteness: These are solely in God, but God cannot be satisfied by himself, that were only to forgive, so he should not be fully just. It falls therefore into this, that he who must satisfy, must be God, truly righteous, truly infinite; and in somewhat different from God, that there may be a complete fitness. Let nature search this mystery, she will easily be confounded; nay, let the soul that sinned, be put upon the search, it leaves studying, and falls to despairing. Briefly, it must fall, upon the appointment of an higher wisdom, namely, Christ, in whom those fitnesses do all meet. Therefore, the Righteousness of the justified, is that which formally is in Christ only. See how the Apostle enlarges and explains himself in this, in his holy zeal, against proud Zelots': they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves to the righteousness of God, Rom. 10 3, 4, 5, 6, 7, 8, 9  
See the same Apostle, in a more practic expression, his own Resolve; I count all things but loss, for the excellency of the knowledge of Christ jesus my Lord; and do count them but dung, that I may win Christ, and be found in him, not having mine own Righteousness, which is of the Law, but that which is through the faith of Christ: Phil. 3.8, 9 The determination of a spirit, made Divine: Let us so go out of ourselves, and fly unto our Christ. He is our hiding place, and must be our strength Surely, shall one say, In the Lord have I righteousness and strength, even to him shall men come, and all that are incensed against him shall be ashamed: In the Lord shall all the seed of Israel be justified, and shall glory, Esay 45.24, 25. We must not look upon the Law, or Works, but see them hid in Christ. This mystery was excellently shadowed, when God commanded the Ark, wherein were the Tables of the Covenant, to be covered with a Propitiatory, upon which the Cherubs stretched their wings, Exod. 25.17, 18, 19, etc. Heb. 9.4, 5. Christ is that Propitiatory, Rom. 3.25. Let us not presume to uncover the Ark, or to take out the Decalogue, for it is happy, that the Law is kept shut, and enclosed from us: but let us fasten our eyes upon the Mercy-seat, see how sweetly the Cherubs sit, and mind not what the Chest contains; for to lift up the lid of that, were like the opening of the box of the harmful Pandora, and would present horror to the curious, the unwise justiciary.  
The last head propounded for explication, was the means of application: Christ is that Righteousness, how is he ours? By Faith 〈◊〉 man is justified, not by the works of the Law, but by faith in jesus Christ; so the Text. We will here consider, 

1. What Faith is.  
2. How Faith justifies.    
1. I intent not a dispute, a word may give us what may suffice the present purpose. It hath seat both in the intellect, and in the will; and we observe in it, both Assent and Appresion. This, indeed, is faith; or if we look upon it, a little extended, we perceive the thrusting away of somewhat, the accepting of somewhat, the exclusion of works of worth, the acceptation of Christ. The Apostle to the Hebrews gives us this in a like phrase speaking of the Patriarches faith; These died in the faith, not having received the promises, but having seen them a fare off, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and were persuaded of them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and embraced them, Hebr. 11.13.  
2. This faith justifies, the Scripture is full, Rom. 3.24, 25.30. Rom. 10, 10. Ephes. 2.8. Concerning the manner, take it negatively, positively, in these Theses.  
1. It justifies not by bare profession, then should all hypocrites be justified: but S. james disputes strongly in his second Chapter, against them, and against that Faith. In that sense he lays down his cavilled and mistaken conclusion v. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. By works a man is justified, and not by faith only. His intent is but the same with Paul, in that place alleged and vindicated, Gal. 5.6.  
2. Nor are we justified by faith, as by an action which hath worth and merit in it, whereby to deserve our justification.  
3. Nor is Faith such an action, which, though it have not merit, yet by favourable acceptance, is taken as if it were the perfect righteousness of the law.  
4. But it justifies, as it is in relation to that object which it embraces, and which object is our justification. It justifies, Relatiuè et Organicè, relatively and instrumentally: ut terminatur in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christi, Faith looks upon, lays hold on Christ, on his merits, on his sufficiencies, and thus is termed justifying Faith.  
These I laid in this manner, to clear this Truth from a double error.  
1. One is of the Papists, and more gross, who say, That Faith justifies per modum causae efficientis et meritoriae, as an efficient and meritorious cause. This is delivered by Cardinal Bellarmine, lib. 1. de Iust. cap. 17. and by the jesuite Pererius, Com. in Gen. cap. 15. I answer, if Faith had merit to justify, it should then go before justification, et ratione, et tempore, both in nature, and time; which we may not grant; for Faith is by itself, a part of sanctification, and that we cannot conceive to go before our justification; that, namely, which is Foro Divino, in God's sight. But I meant but to name this, because it is enough known.  
2. The other is later, and a little more subtle; They say, Faith justifies, sensu proprio, in a proper sense; That, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere, the very believing, is imputed for righteousness: Non quidem merito suo, sed propter gratuitam acceptilationem Dei; Not (say they) for its own merit, but because of favourable allowance, it is accepted, as if it had merit: so in a gracious acceptilation, it is received for righteousness. This was delivered by Faustus Socinus, lib. 4. cap. 4. pag. 334. F●rwarded by others also.  
But to clear ourselves of this, we argue against it briefly, thus:  
1. No man is justified by an act of his own; This proposition is true from express Scripture, Eph. 2.5. By grace ye are saved; ver. 9 Not of works: Now the chain is surely linked, justification and salvation; Rom. 8 29, 30. Or more in the words, Tit. 3.6, 7. Not by works of righteousness which we have done, but according to his mercy he saved us, being justified by his grace. And if by grace, than it is no more of works, otherwise grace is no more grace, Rom. 11.6. But to believe, is an act of our own; I mean not any exclusion of the spirits help, for God works all our works in us; only this I would say, that the work takes its denomination from the next agent, and man is said to believe: Therefore it is clear, no justification by the Act of believing.  
2. God accounts that for perfect righteousness, which is so indeed: The Apostle witnesseth the honour of God's truth, Rom. 2.2. We are sure that the judgement of God is according to truth. But they dare not but confess it, that Faith is not indeed true righteousness of the Law: or, if otherwise, yet this were enough against it, that if Faith were that Righteousness, and justification were by it, than a man should be justified by two righteousnesses, which no reason will admit; for if one be sufficient, there needeth not any other; and to grant it, what were it but to thrust out Christ and all his merits, as if he were needless, and they insufficient.  
They reply somewhat, and strangely, in an odd distinction of a double judgement in God: judicium justitiae, et judicium misericordiae: They say, God sometimes judgeth with a judgement of justice, and then he accounts nothing for such, but what is truly such: Sometimes with a judgement of mercy, and then laying aside rigour, he graciously allows, what in truth is not such.  
But what impiety is this, indistinguishing of God, to separate God from God, his Truth from his mercy; Nay, they do ever meet in God. In another kind, we will admit the distinction, and not divide: God looks upon the righteousness of Christ that is perfect, here is a judgement of Truth; God looks upon that righteousness as imputed to us, not otherwise ours, here is a judgement of mercy; the double judgement that they speak of, yet Mercy and Truth are met together.  

●  I have done with what I first named, 
2 Confirmation.  the Explication: I propounded, secondly, to prove what is so explained; and we may see it strengthened, partly, by Testimony, partly by Arguments.  
1. 
1 By testimonies.  The Testimonies of parallel Scriptures are plain: see one or two.  
Rom. 3.28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, We conclude, That a man is justified by faith, without the deeds of the Law.  
Rom. 5.1. Being justified by Faith, we have peace.  
Rom 4.6. David describes the blessedness of the man, unto whom God imputeth righteousness, without works. Verse 9 We say that Faith was reckoned to Abraham for righteousness. ●his he took out of the witness of sacred history.  
Gen. 15.6. He believed in the Lord, and he accounted it to him for righteousness.  
To omit others, the Apostle here subjoines one, in the latter end of this 16. verse, which he receives from that Psalmist, Psal. 143 2. In thy sight shall no man living be justified. The Hebrew original, strictly renders itself by the Septuagint, thus, All flesh shall not be justified: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but the Greek frames that Hebraisme thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, No flesh; and so the present Text reads it.  

2 By Arguments.  2. The arguments are many, which the Apostle hath disposed into a just method, & is large in them, as containing in them a great deal of matter, full of mystery, and full of comfort.  
1. The first argument is Argum. 1 laid out unto us, in the 17, 18, 19, 20. verses.  
The Text.  
GAL. 2.17. But if while we seek to be justified by Christ, we ourselves also are found sinners, is therefore Christ the minister of sin? God forbidden.  
VERS. 18. For if I build again the things that I destroyed, I make myself a Transgressor.  
VERS. 19 For I through the Law, am dead to the Law, that I might live unto God.  
Vers. 20. I am crucified with Christ. Nevertheless I live, yet not I, but Christ liveth in me, and the life which I now live in the flesh, I live by the faith of the son of God, who loved me, and gave himself for me.  
Chrysostome and Hierome refer this in the 17. vers. to Peter; but more genuinely is it referred by others to the Galatians, to all, and the force of the Argument, This: Christ calls us from the Law to faith, but if faith be not sufficient, unless the law be also brought in, then shall Christ seem to patronise sin, by calling us from that Law, by virtue of which, sin is expiated. If we, who, that we might be justified, have given our names to Christ, do yet want righteousness, unless we embrace Circumcision, and the Ceremonies of the Law, than we shall be enforced to acknowledge that Christ is a Minister of sin. A Minister of sin is he which teacheth us what to do for Righteousness, and so terrifies and shuts us under sin; thus, in stead of a Saviour, Christ should be a tyrant, a destroyer. But this were false, and abominable to conceive, therefore the Apostle adds his Absit, God forbidden. Moses only was a Minister of sin, Christ is a giver of righteousness, and the Scriptures are wont to promise it only by the benefit of him, The Redeemer shall come out of Zion.  
In the 18. verse, he amplifieth the former argument; comparing the law to a Building, a similitude frequent, & used elsewhere by Paul, who calls himself A wise master builder, 1 Cor. 3.10. I have pulled down that frame and structure of the Law, that it may not reign in the Consciences of Christians; if I return to the Law which I have formerly forsaken, I shall manifest myself to be a deceizer, so the vulgar, or as the Greek carries it; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I declare myself to be a sinner, a Transgressor, and, as the Greek Scholies add, still obnoxious to death and damnation. He hath given us his own Character, & the true difference of Preachers: True ones, they destroy the Law, and build up the faith of Christ: justiciaries, false Popish Teachers, destroy the kingdom of Christ, while they raise up the Building of the Law, and maintain their own Righteousness. The Argument is continued in the 19 verse; no recourse is to be had unto the Law again, for by the Law, I am dead unto the Law, 
Deo vivit qui sub Deo est; Legi autem, qui sub lege. Aug.  that I might live unto God; So that now the Law hath no power over us, which he speaks directly against them, who say, We must live unto the Law, if we mean to live unto God. Nay, we are dead to the commands of the Law, not only free, but dead; so though the Law live still, it hath nothing to do with us; a slave once dead, is no longer subject to the hard usages of his tyrannous Master, though he call upon, and urge him, he hears not, obeys not, because he is dead. So are we to the Law, in this business of justification. Here is mention of a law, and a law; some understand both to signify the same: By the sentence of the Law itself I am dead unto the Law: itself tells us, that it is not perpetual, but Christ is the End of it, when Christ comes, it ceaseth to rule. This affords a fit sense; yet I see not, but that of Hierome may be rather admitted, who understands the former, of the Evangelicall Law, the Law of Faith: the Exposition is sweet; Our Saviour is become our law, by him we are dead unto that of Moses: Now the Binding Law, is bound itself by Christ, and we by him are set at liberty. By this interpretation, we are fallen, necessarily, upon that great Question of Christian Liberty, which because it falls in so fitly into this verse, I will spend some more words upon it, more largely.  

THE DOCTRINE OF CHRISTIAN LIBERTY.  
THe knowledge of this Question is very necessary, and yet dangerous; Necessary, that the consciences of men be not kept unstablished; Dangerous, because carnal men do wantonly abuse it. I intent not so much as maybe spoken of it, but so much as may be fit for this Comment, and an ordinary Sermon.  
There is a various Liberty: 1. A liberty in causes and effects, that mutable order between an Agent & an Effect, both voluntary. That the Agent may either work, or not work such an Effect. This is opposed to Necessity. 2. A liberty in the Will, a natural faculty of the reasonable creature, to choose or refuse an object of its own proper motion. 
Libertas in genere, est status secundum quem quis est sui Juris et alteri non obligatus. Armin disp. pub. 20.  Thus the reasonable is left to his own Election. This is opposed to Coaction. 3. That Liberty which is the right of a creature, either Person, or Thing, to work of its own proper motion, according to natural Law; with the enjoyment of uninterrupted convenient good things together with which it works, and the freedom from such defects as are hindrances, and burdenous to that natural law. The two former are not here meant, only this third, which is opposed to servitude, is proper to this place: yet not in all respects; for again, this Liberty is twofold; Civil, and Spiritual: The latter is that which concerns our Question, & concerning which, I would propose to speak of.  

1. The Description of it.  
2. The Ends of it.  
3. The consequents from it.   
1. Concerning the Description, we have found it in the third kind of Liberty, which is opposed unto slavery, and may therefore call it, A spiritual Immunity from the evils and burdens of the servitude of the Law.  
1. It is an Immunity; therefore it supposeth we were once bound. The words in our Common-Law, which gives light unto this piece of Divinity, Immunity, Freedom, Franchise, Enfranchisement, do all signify an exemption from somewhat we were under before. The word Liberty, is of a more restrained signification, 
Bracton. lib. 2. cap. 2.  and notes a privilege held by grant or prescription, whereby a man enjoys some favour beyond an ordinary subject. But the other words are more expressive. Manumittere, 
Manumittens, manumittendum manutenebat, quam deinde cum solveret inquiebat, Hunc liberum esse volo. justinian.  which signifies to Make Free, is properly to send one out of his hand, because so long as a slave continues in his servitude, he is in the hand of his Master. Liberty from the law, is the delivering us from that hand, or power of the Law, by which we were formerly held. So a Franchise is a privilege from ordinary jurisdiction, and that is called a Franchise Royal, 
An 15. Ric. 2. cap. 4. An 2. Hen. 5. cap. 7.  in some Statutes, where the King's Writ runneth not. Such an exemption hath the Christian from Mosaical Power, yet we were once under it. 
Crompt. jurisd. f. 141. Brit cap. 19 Bract. lib. 2. Bract. lib 5 Tra. 5.  For again in our Common-Law, we say a man is Enfranchised, when he is Incorporated into some society, or body Politic. He that by Charter is made Denisen of England, is Enfranchised. Now a Denisen is an Alien enabled. My readings in this business out of the compass of my proper study, may mistake, but that I intend it for, is true, that we were before Aliens, till we became incorporate into the body of Christ, by which only we plead our Freedom.  
2. It is a Spiritual Immunity, therefore not Civil; again, therefore not Carnal. We are neither exempted from obedience to men, nor God.  
3. An Immunity from the evils & burdens of the Law, or more largely of servitude.  
1. From the evils of servitude: They are two:  
1. From the curse of the Law. The law justifies none, we must therefore be either freed from the law, or not at all justified; For as many as are of the works of the Law, are under the curse; for it is written, Cursed is every one that continueth not in all things in the book of the Law to do them. Gal. 3.10. Deut. 27.26. But here is our freedom. Gal. 3.13. Christ hath redeemed us from the curse of the Law, being made a curse for us. He became a curse for us, and was made, for our sakes, as the greatest sinner, he stood in place, as David the Adulterer, as Peter the Denier, as Paul the Persecutor. We must see our Christ, wrapped as well in our Sins, as in our flesh. He was numbered with the Transgressor's, and he bore the sin of many, Esa. 53.12. He was made sin for us, who knew no sin, that we might be made the righteousness of God in him, 2 Cor. 5.21. Thus is he pleased to call our sins, his; and he speaks in David his Type, Psal. 40.12. Mine iniquities have taken hold upon me, so that I am not able to look up, they are more than the hairs of my head. Christ standing thus a sinner, the law accused him, and after accusation, killed him. But he hath satisfied, and the Law is overcome; we have learned to triumph: O death where is thy sting? The sting of death is sin, and the strength of sin is the Law; but thankes be to God, which giveth us the victory through jesus Christ our Lord, 1 Cor. 15.55, 56, 57 When the Law curseth, sends out Writs, sues out Attachements; we plead Immunity, and send the law to Christ, by whom we aree freed.  
2. From the power of sin, the other evil of servitude. Yield yourselves unto God, 
Ante legem non pugnamus, sub ●ege pugnamus, sed vintimur, sub gratia pugnamus, & vincimus▪ in pace ne pugnamus quidem. Aug. in Rom. 6.  for Sin shall not have dominion over you, for ye are not under the Law, but under grace, Rom. 6.14. They are encouraged to the Combat by a double motive, the goodness of their cause, the easiness of their conquest. When we are freed from the Law, which only commands, but gives no strength to obey, rather takes away our strength, & adds strength to sin, then are we under grace, which beside that it forgiveth that which is past, 
Quae praeterquam prioradimittit, ad futura quoque cavenda animat. Chrys.  it doth arm us to take heed of that which is to come: as Chrysostome sweetly expounds the Romans: To whom the holy Apostle glorieth, Rom. 8.2. The Law of the spirit of life in Christ jesus, hath made me free from the Law of Sinne. From the 
a Osiander.  accusing, the 
b Calvin.  power, the 
c Lyranus.  bond, the 
d Erasmus.  right, the 
e Chrysost.  guilt of sin, the 
f P. Mart.  law of the members.  
2. We are freed not only from the evils, but from the burdens of servitude.  
1. From the Coaction of the Law: for the Law doth burden a man, and hinder the alacrity of his obedience. A precept of the Law is,  
Thou shalt love the Lord thy God with all thy heart, with all thy mind, with all thy strength.  
To be empty of all other loves, to set the sole affection upon God. Here the most perfect fail, for though our love unto God be sincere, yet we are, many times, drawn off with other lusts. But the Law tells us, He is cursed that continues not in all. Now we see what ever we endeavour, we are still under the Curse; our works are, Mala quia imperfecta, therefore evil, because not perfectly good. This dulleth the heart, and discourageth it from any offer. The peevish eye of a froward Master, makes the servant heartless. What should I do any thing, seeing whatsoever I do, I cannot please. This is the burden of the Legally righteous: the task it set, they must either do it, or smart for neglect. The Israelites are beaten i● they bring not in their tale of bticke, Exod. 5.14. But here is our Liberty, God spareth us, as a man spares his own son that serveth him; Mal. 3.17. The Command is given, Let not sin reign in your mortal Body: and the Promise is added with the Command; Sin shall not have dominion over you. The Law cannot coact us, but grace unloads us, removes our burdens, and sweetens our labours.  
2. We are freed from Indifferents, when they prove burdens.  
1. Things. The jews were bound to use and refuse many things, the Using and Refusing of which had else been Indifferent. They must abstain from Swine, from things strangled, and the like. We have liberty of a freer use of God's creatures; being not subject to ordinances; Touch not, Taste not, Handle not, Col. 2.20.21.  
2. Men. We are not subjected to such commands, as whereby they would bind the conscience. Now the constitutions of men are either,  
1. Civil and political; These we have a rule for, that we must obey them, though in 1 Cor. 7.23. he seem to give exemption; Ye are bought with a price, be ye not the servants of men: yet, Rom. 13.1.5. we have that other expounded, Let every soul be subject to the higher powers, for the powers that be, are ordained of God. Who resisteth the power, resisteth the ordinance of God: Wherefore ye must needs be subject for conscience sake.  
2. Ecclesiastical; These concern either,  
1 The matter of God's worship; then we renounce them as great presumptions; for Divine worship cannot have institution from humane command.  
2. Or the manner of worship, tending to decency: Here Constitutions may order, not bind; order the carriage, not bind the conscience.  
But concerning both these and those Constitutions, I mean, both Ecclesiastical and Civil, I would deliver myself a little more fully; and to that end, will present a few conclusions touching Indifferents, their nature and extent.  
1. An Adiaphoron or Indifferent, is, Res media, a middle thing, which stands so to two extremes, that it may alike incline to both. And in the ordinary, though not proper use of the word, 
Medium Abnegationis. Medium Participationis. Aquin.  it is a Medium between moral good and evil. Now such a Medium, is either of mere Abnegation, so all Substances, whether natural or artificial, are Res mediae, Indifferent things; or of some participation, which so fare agrees with either extreme, as the extremes agree between themselves; so no Substances are properly Indifferents, but Actions only: Actions therefore which are neither commanded nor forbidden, and which in their intrinsicke nature, have neither obedience, nor disobedience, are indifferent.  
2. Indifferent Actions in their own intrinsical nature, nothing differ among themselves, but are all equally far from good and evil: But there are some which, for the most part, have evil circumstances accompanying them, and therefore sound in the worse sense, as if they did incline to evil; as to be an accuser may be indifferently good or bad, yet we ill interpret that name. On the contrary, some Actions commonly accompanied with good circumstances, as to be studious, sound well, and are conceived to tend to good, though a man's study may as well be evil and corrupt.  
3. Indifferents cease to be Indifferents, when by Authority, they are commanded or forbidden. Nothing ought to be commanded, but only good; nor any thing but evil prohibited. What is indifferent in the nature, cannot simply, absolutely, and perpetually be forbidden, or commanded; but commanded as it comes nearer to good; and as nearer to evil, forbidden.  
From these grounds we may draw Rules, for our freedom from, or obedience to, for changed Indifferences, and the Constitutions of men.  
2. We have the nature of our freedom described; now the Ends both of it, and of the doctrine of it, are;  
1. To pacify the conscience, that that great Director, may not be left floating, but may know what ground it hath, and how it may proceed.  
2. To remove away superstition, that the mind may know, it is not tied to a throng of needless observances, and discouraging fears.  
3. To direct us in our work, in the comfort and readiness of our set working.  
3. There remains the third proposed, The Consequents from the former.  
1. The freedom is spiritual; therefore,  
1. Not Civil: Then are the Anabaptists mad, who would reject all law, and make the whole world level; denying obedience to Laws and lawful Magistrates; a disease begun in the distempered heads of john of Leiden, and the mad men of Munster; opposed among others chief by the holy zeal of Luther, whose doctrine of Reformation was dangerously mistaken by those fanatickes: which I ●he rather note, because some half issues of that monstrous Birth, call that blessed Apostle of our later times, to patronise their conceits and errors about the moral Law.  
2. Not Carnal whence then are our ordinary excesses in the use of good things; our surfeiting tables, and variety of delicates do sufficiently witness our carnal licentiousness, that I need not instance the pride of our fashions, the immoderateness of our pleasures. But these are Indifferents: True, if they be used indifferently, but Excesses are not. What may be lawfully used, by an inordinate desire to it, and delight in it, is made unclean. Such Inordinates' are defiled, and by the witness of the Apostle, Titus 1.15. To them that are defiled nothing is pure. Our Saviour hath showed a difference, Luke 6.2. Woe unto you that are rich, for ye have received your Consolation: Woe unto you that are full. 'Tis lawful to enjoy an estate; Why then is the Woe against them? They are immoderate, when being Rich, they receive their Consolation, and are Full: It argues, they have made their state, their Happiness. This is the people's sin: Amos 6.1.6. Woe to them that are at ease in Zion, that drink wine in Bowls, and anoint themselves with chief ointments.  
When we come to be at ease in our enjoyments, we abuse our Liberty. But these things are then truly Indifferent, when we are come to Paul's Resolve, Philip. 4.11, 12. I have learned to be content, I know how to be abased, and how to abound, to be full, and to be hungry.  
2. Though Spiritual, it is an immunity. Then if we have a Charter from heaven, how dare any deny it, or withhold it. Those miserable men that are under the Popish yoke, have many heavy loads laid on their Consciences; the Pontificials dealing with the Abused, as Pharaohs Taskemasters with the afflicted Israelites, they load them hard, and then beat them, when they are loaden.  
3. The ends are:  
1. To quiet the Conscience; therefore not to afflict the Consciences of others. They abuse their Liberty, that use it unseasonably, to the hindering of the weak. Some young Christians of Corinth would eat Idolothyts, meats offered to Idols, to that end only, to show their Liberty, but they are answered by the Apostle, Licent quae expediunt, 1 Cor. 10.24. 
Theod. reads with Interrogative. Omnia mibi licent? Sed non expediunt. Chrysost. Ambros. read without.  All things are lawful for me, but all things are not expedient. And in another place, he applies it more directly, Brethren, ye have been called unto liberty, only use not liberty for an occasion to the flesh, but by love serve one another: Gal. 5.13. Christ hath loosed the yoke, not that we should be more wanton, but more cheerful; as S. Chrysostome hath well followed the mind of the Apostle; who, 
Non monet, ut illegitima fiat vitae ratio, sed ut legem transcendat Philosophia: soluta enim sunt legit vincula, non ut dejiciamur, sed ut erigamur ad altiora: Etenimtam is quiscortatur, quam is qui in Virginitate persev●rat, legis terminos excessit, verum non eodem m●do, sed hic quidem in deteriora prolapsus, ille ●ero ad meliora provectus, sic ut alter praetergr● sus sit legem, altar super-gressus; Hoc itaque dic Paulus, Christus jugum vobis relaxavit, non ut exilati. aut calcitretis, sed ut absque jugo compositè incedatis Chr. in loc. Qui per charitatem servit libere seruit. Aug.  1 Cor. 8.11. strongly argues against this abuse, from the great danger of it, to the perverting of a weak brother's soul. If thou hast knowledge, and eatest Idolothyts, another shall be encouraged to do it ignorantly, and therefore sinfully. Through thy knowledge, shall thy weak brother perish, for whom Christ died? Wilt thou suffer thy brother to perish for so small a cause, he taking occasion to doc as 
a Tuo actu illum occidis, quando a te fieri videt, quod ille aliter inteligit, & tu eris occasio mortis fratri, quem Christus ut redimeret, crucisigi se permissit. Amb. in 1. Cor. cap. 8.  Ambrose speaks, what he understands not: or as 
b Christus pro fratre mori non recusavit, tu autem ne in anima quidem inducis ●ad●●●tis ●●becillita● te de●tas, & ammon? Chrys.  Chrysostome, Christ died for him, and wilt not thou deny thyself for him? But the danger is not more to the weak brother, then to the wilful offender; for it follows in the next verse, 
c 〈◊〉. ophries. Aug de verb. Dom. Serm. 16.  But when ye sin so against the brethren, ye sin against Christ.  
2. A second end is, to remove superstition, therefore it doth plainly condemn such as use their liberty to superstition. They dare venture upon any observations, unwarranted by any thing, but blind Custom, & plead, All is lawful.  
3. A third end is, to direct us in our walk; we therefore have liberty, and are made acquainted with our liberty, that we might know how unconstrainedly to frame our obedience; making use of the Law, but not in servitude unto it; which therefore condemns such as quite cast away the Law, as if of no use, and prove themselves of lawless and ungoverned humours, true Libertines.  
Give me leave to make a double application, or use, of this Truth.  
Use 1. If we be at liberty, by the Law dead unto the Law, let us then stand fast in our liberty, and labour dear. Nor desire we so to plead, for thou wilt say to such, Depart from me. We have not sought such a righteousness, and therefore we sing for joy.  
I now proceed, to follow the Apostle again in his own method; we are still upon his first argument, which is continued in the 20. verse. He had told us before, that he was Dead unto the Law; Now he expounds his meaning, I am crucified with Christ. Christ was upon the Cross as a public person: he was dead to the Law, because crucified; being dead the Law could no more command. And he being dead to the Law, we being crucified with him, are dead with him; We are crucified with Christ, for he was in our stead, as a burgess in a Parliament, for a whole Corporation: or there is a Donation to us, of Christ, and all his, so that his death is ours. Yet this death gives life and liberty; Nevertheless I live, yet not I, but Christ liveth in me. Christ lives in us, in our hearts, so that this our spiritual life, is no other, than the life of Christ living in us, really, and numerally the same; for as the life of the natural body and head, 
Rollocus in loc.  is really & numerally the same, because of that strict conjunction of the head and body; so, and much more is this, as the conjunction is greater, and more close: and therefore is Christ called, 
Ambiguity lib. 2. de poen. c. 20  Our Life, Col. 3.4. He that lives in Christ, ceaseth to be what he was before: It is a pretty story which we find in Saint Ambrose; A young man who had loosely misspent his time, taking a journey into other parts, was, by the mercy of God, converted; at his return home, he is met, and saluted by his wanton Love; he entertains her with a coy and strange look; She wondering at his carriage, and thinking his Travel might make him forget his former acquaintance, gins to tell him who she was, It is I, it is I: but the new Convert returns an answer much like rhiss of the Apostles, 
Sed ego non sum ego. Ambr. ib.  But I am not I When we are crucified with Christ, we live not any longer 
a Non vivit ille, qui quondam vivebat in lege, qui●pe qui persequebatur Ecclesiam: vivitautem in eo Christus, sapientia, fortitudo, sermo, pax, gaudidium, caeteraeque virtututes, quas qui non habet, non potest dicere. vivit in me Christus. Hier. in loc.  our own life. He saith not, He lives in Christ, but which is more divinely elegant, Christ lives in him. As sin is said to live in us, when we obey it; so, when Christ guides us, he lives within us. This he seems to promise, joh. 14.19. Because I live, ye shall live also. We must not live only in our own person, but must still have our eye on Christ, as it were, the form of our soul, whereby it lives, and is actuated. If we separate Christ's person from ours, Then we abide under, and live in the Law. Thus hath the Apostle by preoccupation, answered that objection, If you are dead, how do you then live? He answers by distinction of a double life; 
Non sufficit nostrarelinquer●, nisi retinquamus et nos, etc. Aliud sumus perpeccatum lapsi, aliud per naturam conditi, &c And a little after, Extinctus fuerat saevus ille persecutor, & vivere coeperat pius praedicator. Greg. in Evang. Hom. 32.  Natural, that is my own; Spiritual, that is the life of another, made mine; I, as Paul, am dead, but I live as a Christian. The furious persecutor was crucified, the godly preacher now lives, as Gregory excellently explicates that of our Saviour, He that will be my Disciple, let him deny himself. But again they might object, thou livest by thine own life, we see thee breathing, moving, performing the actions of a natual life. We see thy flesh, but Christ we see not. That he clears, Indeed I live in the flesh, but 'tis as no life. I see, speak, eat, drink, sleep, but 'tis not the flesh that leads me; in these very outward things, I am also guided by my Christ. This he pleads against the malicious, 2 Cor. 10.2, 3. There are some which think of us, as if we walked according to the flesh, though we walk in the flesh, we do not war after the flesh: We live not so, as to obey the command of our lusts. He lives by faith, and in the latter words of this verse, he noteth to us the causes of his faith; I live by the faith of the Son of God, who loved me, and gave himself for me. These together, firm the believer, that Christ is the Son of God, that the Son of God loves us, that he manifests his love by his death for us. Faith stays not upon the Son of God, as simply such, but upon the Son, loving and dying; therefore it is said, Rom. 3.25. through faith in his blood.  
Hitherto have we pursued the first Argument of this Apostolic truth; or according as our method calls it, The first Reason of Paul's Doctrine; I shall pass the others more briefly, to hasten to his use or application.  
Argum. 2 2. The second argument is in the last verse, the 21. verse of this second Chapter.  
The Text.  VERS. 21. I do not frustrate the grace of God; for if righteousness come by the Law, than Christ is dead in vain. 
IT is an argument, ex absurdo, from a double absurdity, that would easily follow upon the granting of a contrary to this truth.  
1. If we should seek justification by the law, than we should make frustrate the grace of God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I do not make frustrate. The word, 
Ambr. Non sum ingratus gratiae Dei. Aug. Non irritam facio gratiam Dei.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doth signify.  
1. To contemn, as Heb. 10.28. the word is used, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He that despised or contemned Moses Law.  
2. To reject, as joh. 12 48. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, &c, He that rejecteth me, and receiveth not my words.  
3. To disannul, as Gal. 3.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; If it be a man's Covenant, no man disannulleth it.  
How great is that evil, and consequent absurdity, by seeking a legal righteousness, to make frustrate, that is, to contemn, to reject, to disannul the grace or free dispensation of mercy of God? What sin is there more heinous? and yet what more common? When we do expect of our own, we do, as it were, spit upon Christ, contemning him as vile: We, as it were, tread him under foot, casting him away as unuseful; we, as it were, frustrate all his merits, as being of no value; High and fearful sins, of a bloody die, and treasonable nature. For thus we set works in the place of Christ, and rebelliously displace from the Throne, the right Sovereign.  
2. The second absurdity is, that then it would follow, That Christ died in vain. If righteousness come by the Law, then is Christ dead, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is the word in the Greek Text. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, commonly signifies, gratis, gratuitò, freely; Rom. 2.24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Being justified freely. But here it signifies, without merit, or rashly, or to no purpose, 
Hieron. & omnes Graeci Tum mors Christi Supervacanea. Ambr. & Aug. Hilar. in Psa. 119. in lit. ל  or without a cause; as the Ancients consent. So doth Reason; for of one effect, there can be but one proper cause, and by itself: Nature saw this, and 
* Vnius effectus non potest esse, nisi una causa pro. prie, & per se. Arist. lib. 2. post. cap. 16  delivered it.  
Righteousness cannot be of both, it must be of the law, or of faith; if of the law, than Christ died to no purpose, which were blasphemy to imagine: for than should God be unjust, for no cause to load him with his wrath. They are but little less blasphemous, who dare affirm, that he died but to merit, First grace: That is to say, he died 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to no purpose. But 'tis our comfortable knowledge, he died to merit, not primam gratiam, but integram justitiam, not only the first grace, but perfect righteousness, and therefore died to great purpose, for good cause. Argum. 3  
3. The third Argument is in the first and second verses of the third Chapter.  
The Text.  
GAL. 3.1. O foolish Galatians, who hath bewitched you, that you should not obey the truth, before whose eyes jesus Christ hath been evidently set forth, crucified among you.  
VERS. 2. This only would I learn of you. Received ye the Spirit by the works of the law, or by the hearing of faith?  
IN the first verse of this Chapter, before he adds new arguments, he useth a reprehensory Apostrophe, to the seduced Galatians, he prepares them to hear, before he proceeds to teach; a wisdom fit for all that dispense the Word, lest being unprepared, and unbroken up, instead of sowing, we scatter and lose the seed. He calls them, 
a Vet lat. Insensati Aug. Stulti. Higher Rudes  Foolish Galatians; not as a Nationall brand, as Hierom 
b Higher in praef. in lib. hunc.  imagines: so as the Cretans were called Liars; the Dalmatians furious; the Grecians light or inconstant, and so of others, but only as a fit expression of his vehement zeal against their sin. Nor is it against the precept of Christ, 
Chrys in loc. Iran lib. 4. cap 27. Imp ●pu● in Mat 5 Homil 2. Aug. deserin non. l. 1.  Mat. 5.22. for, we may be angry; Paul, Peter, Christ himself was so: and it is lawful to reprove. It was rash and causeless anger which our Saviour condemned; there may be an anger of reproof whereby God may be honoured: that must be our caut●on and care, lest otherwise we serve not the Lord, 
Aug ut su pra, cap. ●0. Tho. Aquin ●●ae. quest. 72. a●. 2.  but our passions, as both Saint Austin and Thomas have divinely explicated it. 'Twas a just reprehension, for they are all Fools that overthrow Christ. Is it not extreme folly to overthrow our peace, our comfort, the means of our reconcilement? To oppose the righteousness of Christ, is to forfeit all these, and to make ourselves miserable.  
This reproof, ●e partly mitigates, and partly aggravates.  
1. He mitigates, by translating the fault, in a kind, from them upon others. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? Who hath bewitched you? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies sometime to 
* Symmach lib 6 c 78 Sidonius. lib. cap. ●.  Envy. In this sense, his reproof is not only moderate, but mixed also with the  commendation of their virtue, which hath procured its own usual attendant Envy, from the Devil, and wicked men. 
Plin l. 8. c. 8 Theophras. lib de Cham Arist. in probls. Plutar. Convi●. lib. 5. Virg es. 3. Nescio quis teneros oculus mihi fascinat agnos. Geis innoct. lib. 9 cap. 4. Leon. V●r. lib. 3.  But more properly we may take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to kill with the eyes; as more ancient Philosophers, and more lately, Leon, Varius, have handled and proved it. Thus the Apostle might seem, according to the vulgar opinion, to allude unto that, That they were blinded and misled by impostors. Heretical teachers are bewitchers, that as those made false things appear as true, so these. They fell not through malice, but deceit, being bewitched, that they should not obey the truth. It is the great policy of the Devil, and his, to keep nature blind, or if not blind, yet rebellious, that men might not understand the Doctrine of free justification; which Doctrine most strongly fights against the kingdom of Satan. Thus the Apostle hath wisely dealt his blow, by a gentle mitigation, while the offenders might see affection in him, without Arrogancy.  
All are not fitted for a rough handling; in our reproofs we must endeavour ●●th to be plain and pleasing; by the former, we shall show ourselves honest, by the latter, discreet.  
His pleasingness hath appeared in the mitigation, his plainness will appear in the aggravation of their fault.  
2. He aggravates by the evidence of that doctrine which they had received. That others did bewitch them was their malice, but that they would be bewitched, having been so clearly taught, was their extreme weakness. They ●ell not from a truth, that they were scarcely acquainted with, but what was drawn before them with a pencil, clearly wrought and discerned. It is a dangerous matter to leave a known Truth. When Christ is evidently taught, he is, as it were, painted forth unto us. They had so understood the Gospel, that they had seen him, as it were, spit upon, scourged, reviled, crucified, and yet had forsaken the faith in him. I cannot leave this, (though I intended but a short Comment) without touching at two or three observations very briefly.  
Obser. 1. By faith believing the Gospel taught, they saw Christ before their eyes.  
Faith sees things that are fare removed, and makes them ours; The evidence of things not seen. Reason's eye is fare more dull than this: This sees truth in a promise for after times and beholds it with such a steadfastness, as if it were already present. Because God hath promised it shall be, my faith sees it already here. Let me instance one more particular; In the Sacrament of the Communion, an unworthy Communicant discerns not the Lords body; Natural men see but a covered table, some outward signs, Bread and Wine, poor alas, and inglorious Elements; But Faith beholds much under those veils, it sees Christ, his body and blood, it tastes and feeds upon Christ in the Eucharist, and attracts nourishment from what it feeds upon.  
Observe. 2. When Paul taught the Gospel, Christ was drawn forth before their eyes. It was Paul, whole work but to paint out Christ. Himself had determined to know nothing but jesus Christ, and him crucified: And he will teach; but what he might savingly know; And my speech, and my preaching was not with enticing words of man's wisdom, 1 Cor. 2.24. Our preaching must be plain and lively: plain, that Christ may be truly painted before us: lively, that in the fresh knowledge of his death, he may be crucified among us. They are bad Preachers that paint themselves in their own colours, instead of Christ. While in our ordinary Sermons, we do unnecessarily tell you, how many Fathers we have read, how much we are acquainted with the Schoolmen, what Critical Linguists we are, or the like: 'Tis a wretched ostentation; we do over much affect our own picture, and paint unto you our own Scholarship. It is not fit, that Divinity should be sordidly attended, but with such words as may both take the sense and the understanding. Yet there is most wisdom and efficacy in God's Oratory, the sacred Scrrpture-expression; and we preach with most authority, when we deny ourselves. I speak not, as affecting a sluttish handling, but a Sermon well dressed with fit words, rather than fine; but especially in the evidence of the Spirit, & with power. This way we shall draw the heart into the ear, and as well Touch, as Affect. So our Saviour taught, it was the will of the Father which he published, and hath received that praise by the Evangelist, from the Spirit of God, He taught as one having Authority, and not as the Scribes, Mat. 7.29.  
Obser. 3. The doctrine of Christ crucified, is set before their eyes. Let me now direct you, what is the best ornament of your houses, and your hearts too, The Crucifix. Let that be hung every where: I mean, not a wooden, or brazen, or though of some purer mettle, gold or silver; but the saving knowledge and contemplation of Christ in the heart. Let him be before your thoughts, as if your eyes saw him stretched along, and nailed to the Cross, his head bending in a solemn and yielding posture, his arms spread, as if wooing our embraces. This, let this be all our Superstition; not to adore an Image, but to make use of more profitable Preaching. Images were not brought into the Church, till preaching grew slack. I need not instance you the Canon of Eliberis, 
Conc. Elib. An. 305.  the judgement of Origen, the zeal of Epiphanius, 
Hieron. in Epist. Epi. Greg. lib. 9 Epist. Ep. 9  the decision of Gregory to his Massilian. That of an ancient, in the Library of the Fathers, is express for all; 
Biblioth. patr. Tom. 9  None of the Ancient Catholics ever thought that Images were to be adored. Away with those new superstitions, let this be our Crucifix, our Image, to believe in Christ, and make use of his death.  
The Apostles reprehension of these Galatians, hath kept us from the third Argument, delivered in the second verse. That by which ye received the Spirit, that is it which justifies you, you received not the Spirit by the works of the Law, but by the hearing of Faith. 
Spiritus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  There is the Spirit of Sonship, and the Spirit of Gifts; Chrysostome understands it of the latter: 
Accepistis Spiritum Sanct. edidistis miracula, etc. Chrys. in loc.  but the Argument of the place seems to mean the former. The Law is not the Minister of the Spirit and life, though the Spirit work by the Law, joh. 16.8. Therefore they could not receive the Spirit by the works of the Law; an assurance of their Sonship. But the Gospel is properly the Minister of the Spirit, that works confidence & faith. Now the Spirit is not given but to them that are justified, and by that by which they are justified. He refers the truth of this unto themselves, that they might be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the own self condemners. He speaks, as Saint Ambrose hath the phrase, 
Loquitur au●em ad huc cum Stomacho. Amb. in oc  still with some stomach against them. Or as another urgeth it, If I added no more subtle and accurate reasons, this were enough which I will now require of you, and which the rudest and most unlearned will grant me; This would I know, Received ye, etc.  
Argum. 4 4. The fourth Argument is in the two following verses, the third, and fourth.  
The Text.  
VERS. 3. Are ye so foolish? Having begun in the Spirit, are ye now made perfect by the flesh?  
VERS. 4. Have ye suffered so many things in vain? If it be yet in vain.  
What is foolish and absurd, is not to be believed or entertained. But it is an absurd thing to be persuaded, That such as have begun in the Spirit may be made perfect in the flesh. The one proposition is employed, the Minor is expressed, and not without the former vehemence; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Are ye so foolish? The folly or absurdity will appear, whether we consider the thing logically, or physically, or theologically. 1. It is logically absurd, to expect a more noble effect from an ignoble cause: to seek perfection from the flesh. 2. It is physically or naturally absurd, to attribute more efficiency to that which is passive, than to that which is Active; more to the flesh, than to the Spirit. 3. It is theologically absurd, or absurd in Divinity, whether we understand it properly, or metonymically: 1. properly, The flesh is as grass; The voice said, Cry; All flesh is grass; and all the goodliness thereof, is as the flower of the field: The grass withereth, the flower fadeth because the Spirit of the Lord bloweth upon it; surely the people is grass, Esa. 40. 6, 7. It is a withering fading thing. But the Spirit is Divine; and powerful, and constant, because Divine. Shall a thing, begun by Divine agency, be completed by weak flesh? 2. Metonymically, the Spirit is Spiritual grace and faith; the Flesh is ceremony, and the works of the Law. It was an error brought in by those seducers, They would admit of Paul's doctrine concerning justification, but they would have the Law added to; and give up their sentence peremptory to the council, Except ye be circumcised after the manner of Moses, 
Orig. lib 3. in Rom. 3.  ye cannot be saved, Acts 15.1. An absurd error; As if the beginning of Light should be from the Sun, and the increasing of it from the night's darkness. And what else do the Papists mean, when they call faith, Radicem justificationis, The root or beginning of justification? The jesuites explain themselves when they say, They therefore call it the beginning, because faith doth dispositively beget charity and meritorious works, by which properly we are justified formally and materially. This is that doctrine which the Apostle hath pronounced absurd and foolish; which absurdity is further confirmed in the fourth verse; If that were their expectation, than had they suffered much in vain for the Faith which they now rejected. The proposition observes unto us: 1. That the Galatians suffered much. 2. That the sufferings of the Galatians, as of all God's people, tend to Reward, not of desert, but of appointment. 3. That the Reward is to persevering in those sufferings. 4. That all sufferings for the faith are lost, if the Galatians turn unto Law-workes again. The fifth verse hath but the same force of Argument with the second, and therefore I omit it, though if it were seasonable to the questions in hand, and that I intended not brevity in this Comment, I might dispute it; How fare 
* Aug. de Civit dei. lib 22. ●. 8. Chrys. hom. 14. ●n mat.  miracles do confirm the Faith, and are necessary; what the 
* Hegesip lib. 3. cap. 2. Epiph. Har. 66. Greg. ●uron hist. Fran. l. 2 c. 3. Pa●●iac. Re. Rom. lib ult  impostures of Heretics have been about them; what the lies of the 
* Lyndanus Alan copus, Dial. 6.  Papists have been concerning ours: but I hasten, and therefore omit them.  
Argum. 5 5 The fifth Argument follows in the four next verses.  
The Text.  
VERS. 6. Even as Abraham believed God, and it was accounted to him for righteousness.  
VERS. 7. Know ye therefore, that they which are of faith, the same are the children of Abraham.  
VERS. 8. And the Scripture foreseeing that God would justify the Heathen through faith, preached before the Gospel unto Abraham, saying, In Thee shall all Nations be blessed.  
VERSE 9 So then they which be of Faith, are blessed with faithful Abraham.  

Sed quid juvat ●sta so ●●ss●, cum caete●a qua re equit, insania ipsius adversa sint? Hier.  Martion the Heretic, tore out these four verses out of his Copy: but as Hierome answers roundly: But what will it help him to have taken away these when those things that are left, do sufficiensly oppose his madness.  
As Abraham, the Father of the faithful, was justified, so also are his Sons. But Abraham was justified by Faith: Therefore, We in the same manner. The proposition, though not in the Text, is plain by an Argument, A pari, there is the same Covenant, made to the Father, and the Sons; Gen. 17.7. I will be thy God, and of thy seed after thee. The Covenant was the same, and the same 
* Iraen lib. 4. cap 38.  Condition; Rom. 4.11, 12. He received the sign of Circumcision, a seal of the righteousness of the faith, that he might be the father of all them that believe, though they be not circumcised, that righteousness might be imputed to them also; and the Father of Circumcision to them who are not of the Circumcision only, but also walk in the steps of that faith of our Father Abraham which he had being yet uncircumcised.  
The Assumption is in the sixth verse, cited from the Testimony of Moses, Gen. 15.6. He believed in the Lord, and it was counted to him for righteousness. Though Abraham were abounding in works, 
Tert. de pati. cap. 6.  and glorious in his obedience; yet not them, but his faith is imputed. The conclusion in the seventh: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The old Latin renders that; Ye know; which we read, Know ye: Thus referring it to their own collection; which is only amplified and cleared, in the two following verses: out of which I would only touch at some observations.  
1. The same way of justification was had both in the Old, and the New Testament.  
2. The Gospel is not New; as the Romish are wo●● to 〈◊〉 t●e Reform with the title of New-Gospellers: It was preached to Abraham, In thy seed all Nations shall be blessed. And long before him, to Adam; in the promise of the same seed.  
3. The New Testament hath much foundation in the Old, and therefore we may confirm the Doctrine of this by that: Against the froward cavils of some, who in their reasoni●gs will not admit of those writings. But, chief, let me not omit that which Luther hath observed, 
M. Luth. in Gal, in loc.  How much the children o● the believing Abraham, and the begetting Abraham differ. The begetting Abraham was a worker, the believing was righteous: His faith was upon Christ, the object of his faith. We are blessed, not with the working, but the faithful Abraham.  
6. The sixth Argument Argum. 6 is delivered in the tenth verse.  
The Text.  VERS. 10. For as many as are of the works of the Law, are under the curse, for it is written, Cursed is every one that continueth not in all things which are written in the book of the Law to do them. 
AS many as are of the works of the Law, are under the curse of the Law: Therefore the Blessing or justification is not of works. The proposition is proved, Deut. 27.26. That continues not; Manere, is, Omnia implere perfectè, to continue or remain in all, is to perform a●l perfectly; as a Quadrat, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a Cubic or square figure, to stand unmoved. The phrase in the beginning, is metaphorical, The that are of the law, as it were retainers to the Law, and go after that. Nature loves that course, and the young man comes with such like desire, Master, what shall I do, to inherit life? Matth. 19.16. But such shall have repaid bitter wages, They are under the Curse. The Papacy than is the way to perdition, because it sets men to that service. But are there not precepts in the Law? Have not those precepts promises annexed? How then are such under the curse? The works of the Law performed, put us not under the Curse; but the works attempted and failed in: for if we could perfectly fulfil them, we should be saved by them. But the Law is not Doeable, which is not from the Law, or from God, but from ourselves; and comes to pass, thus: Rom. 8.3. What the Law could not do, it could not do, in that it was weak through the flesh. Let me observe:  
1. The Artifice of Paul; he pleads upon sure ground, It is written. All have recourse to some first principles, Physicians to experimented Aphorisms, Lawyers to the Statute, Divines to the Canon: So our Apostle here, It is written. This he pleaded to Agrippa, as his warrant, Act. 26.22. I continue unto this day, witnessing both to small and great, saying none other things than those which the Prophets and Moses did say should come.  
2. They are Under the Curse, that continue not in all; not only that violate all, but any: So that Apostle, jam. 2.10. For whosoever shall keep the whole Law, and yet offend in one point, he is guilty of all. 3. The Curse named, is eternal; for it is opposed to justification and life, the eternal Blessing.  
Argum. 7 7. The seventh Argument is in the 11. and 12. verses.  
The Text.  
VERS. 11. But that no man is justified by the Law in the sight of God, it is evident; for the Justice shall live by faith.  
VERS. 12. And the Law is not of faith; but the man that doth them, shall live in them.  
Righteousness is by Faith; the Law is not Faith: Therefore Righteousness is not by the Law. No man is justified by the Law, Coram Deo, before, or in the sight of God; before men, works may justify: Was not Abraham our Father justified by works, when he had offered Isaak his son upon the Altar? jam. 2.21.  
Men judge, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to appearance; but saith the Apostle, Rom. 2.2. We are sure that the judgement of God is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to Truth: Therefore they that live before God, that is, attain life, must live by Faith. This he citeth from the Prophet Habakuk, chap. 2. vers. 4. A Scripture which Paul hath seemed much to have delighted in, by his often Quotation of it. We cannot live by the Law; the reason is added. The Covenant of it, is to them that do it. Ye shall keep my Statutes and my judgements, which if a man do, he shall live in them; I am the Lord. Leu. 18.5. He that hath walked in my Statutes, and hath kept my judgements to deal truly, he is just, he shall surely live, saith the Lord God, Ezek. 18.9. But the Covenant is other to Faith; so that Legal and Evangelicall justification, cannot meet together, as this same Apostle disputes in another place, Rom. 11.6 And if by grace. then is it no more of works; otherwise grace is no more grace. But if it be of works, then is it no more grace, otherwise work is no more work. It cannot be of both, it must be of one: Now it is not of that, therefore of this: Not of that, the Law; for it is expressed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, No man is justified by the Law, it is evident. Argum. 8  
8. The eighth Argument is in the thirteenth verse, and fourteenth.  
The Text.  VERS. 13. Christ hath redeemed us from the Curse of the Law, being made a Curse for us: for it is written, cursed is every one that hangeth on a Tree. 
WE are justified by that, by which we have redemption from the Curse: But by faith in Christ we have redemption. Therefore by that are we justified. The Minor proposition, is the main of the 13. and 14. verses. The Consciences of the Galatians might have been straightened and burdened with the mention of the Curse; but are met, and sweetened with this; Confidite, salva res est, Be not dismayed, there is a way of freedom found, Christ hath Redeemed us. This Argument is the sum of comfortable knowledge, drawn from the marrow of the Gospel, and delivers to our notice, 
Hier. in Esa. 50. Vide Ambr. in Loc. Et si propius aspicias videbis Christum maledictum torum factum a quibus eccisus est. Crux enim Salvat●ris peccatum, & maledictum est Isdaeorum. Septuag Aquilam, & Theodotionem Maledictio dei est, qui suspensus est. Symmachus Quia propter blasphemiam dei suspensus est  those great mysteries: 1. Who hath redeemed us; Christ. His was the work, and to him, by the glorified, is the praise of the work, Thou art worthy, for thou wast slain, and hast redeemed us to God by thy blood, Rev. 5▪ 8. 2. Whom he hath redeemed; Us: Abraham, and Moses too. None, but by him. 3. From what; The Curse: from active and passive, from both wrath and pain. 4. How it was done. He was made a curse: (to omit the variety of reading, and propriety of the word) He derived unto himself what was our due, being made, of God, and of himself, Sin for us. Thus Christ's death is our life, his Cross our Triumph, his Malediction our Blessing. 5. To what end all was wrought: that the blessing might come. The blessing of Abraham could not come, unless the curse were taken away. The blessing, is the grace of Reconciliation, Adoption, justification and Life; which he calls again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The promise of the Spirit; Spiritual grace. 6. The mean by which, His, Ours: faith. That we might receive the promise of the Spirit through Faith.  
We cannot but observe, 1. The greatness and heinous nature of sin; such, that it made Christ a Curse, and put him to death. That spear, those nails, were thrust in, not so much by the jews malice, as by our sins. At length, let us learn the price of them, and together to avoid them. How dare we with so much secure boldness, rush upon that which cost so dear a rate, the blood of Christ? 2. The wisdom and goodness of God's order, 
Crux Christi amaras aquas vertit in dulcem saporem, et securim perditam, nissa influenta jordanis levavit. Hieron.  blessing by the Curse, sweetness from the Cross of Christ. It was the wonder of God's power, and the glory of that wonder, that in the Creation, God did produce, Aliquidex nihilo, something out of nothing; here is more; good out of ill, heaven out of hell, the Blessing to us, by Christ a Curse for us.  
Argum. 9 9 The ninth and last Argument is added in the four following verses.  
The Text.  
VERS. 25. Brethren, I speak after the manner of men; though it be but a man's Covenant, yet if it be confirmed, no man disannulleth, or addeth thereto.  
VERS. 16. Now to Abraham and his seed, were the promises made. He saith not, And to seeds, as of many, but as of one. And to thy Seed, which is Christ.  
VERS. 17. And this I say, That the Covenant that was confirmed before of God in Christ, the Law which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect.  
VERS. 18. For if the inheritance be of the Law, it is no more of promise: but God gave it to Abraham by promise.  
The Inheritance is of promise: Ergo, not of the Law. That is the argument and the conclusion in the 18. verse. He frames it by an occupatory Apostrophe, turning his speech, as it were, more directly to them, to answer an Objection, they might make.  
Object. The Inheritance was of promise, before the Law was given; but after the Law given, it came to be of the Law: for the latter Sanction doth derogate from the binding of the former. He answers, 'Tis true; unless the former were ratified or confirmed. 
West. par. prim▪ Symb. l. 2. sect. 50. Fitz de not ●re. fo. 169. B. 116. Ulpian, l. pactum. H. de pol●●cit.  In our Common-Law, we call a ratification or confirmation, a strengthening of an estate formerly had, and yet voidable, though not presently void. But the Inheritance by promise was confirmed and four hundred and thirty years before the Law was given; vers. 16, 17. Brethren, whom before he called Fools, now he calls Brethren: we must lay aside the spirit of bitterness; and though there may be a division of judgements, yet there should not be of hearts. I speak after the manner of men, with humane and popular similitudes and expressions. Our Sermons may have somewhat of the Scholar, and of the Orator, though we speak God's Word, yet in man's language, when either the matter or occasion requires it. If man's be, much more is God's Covenant inviolable.  
Object. But the Reason doth not hold. Others indeed, cannot undo men's Covenants, but themselves by consent can.  
Ans. Yet here it cannot be so, for when Covenants are made to be perpetual, if one break, he is perfidiout; if both, they are inconstant. God is neither; the one were to admit wickedness, the other infirmity in him; either of which were to make him not God. The Law could not make void the promise; for, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Covenant was before confirmed. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of God; who hath liberty, and Saveraignty. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; in Christ, the Mediator of the Covenant. The promises of the Law, and the Gospel, do much differ. The promises of the Law are to particular persons, those of the Gospel to us in Christ. It comforts us abundantly in our infirmities; we neither expect nor receive the promises immediately from God, but from Christ's hand. Again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, excludes merits. God gave the Promise to Abraham, though the Law were afterward given, it could not make the gift void. If a rich man adopt another freely, and after some years lay some commands upon him, yet it hinders not, that the Adoption is free; for the Inheritance is not because of those commands.  
There needs no more for the Argument; only the Text of it doth occasion a double question; one Historical, another Chronological.  
The Historical Question, is, what Ratification the Apostle speaks of? We read of three Confirmations: 1. One by a faederal Sacrifice, Gen. 15.18. when upon God's command, Abraham had offered, and divided his Sacrifice, in that same day the Lord made a Covenant with Abraham. 2. Another, by a general expression, Genes. 17.1, 2. when Abraham was ninety years old and nine, the Lord appeared and said, I am God All sufficient, walk before me, and be upright. 3. A third by a solemn oath, Gen. 22.16. By myself have I sworn, saith the Lord, In blessing I will bless thee. Here the first of these is signified: For, 1. Though a Promise were made, there is no mention of a Covenant before this. 2. And from this we have the right number of years, after mentioned.  
The Chronological question depends upon that former, how the years may be computed. Steven names but 400. years, Act. 7.6. so was the prophecy, 
Epist. ad Dam Quest. 47. in Exod & De Civit Dei. lib. 16 cap. 24.  Gen. 15.13. Hierome hath troubled himself, and left the knot so fast as he found it: So hath Saint Austin. No less Genebrard and Dunus, reckoning from the descent of jacob; and others, from Abraham's departure out of Haran, Gen 12.4 But if we reckon from his 85. year, we shall find a right Computation.  
From that time, till the birth of Isaac, w●re 15. years: And Abraham was an hundred years old when his son Isaac was borne unto him, Gen. 1.5. From the birth of Isaac, till the birth of his son jacob, were 60 years: And Isaac was threescore years old when she bore them, Gen. 25.26. From the birth of jacob, t●ll his descent into Egypt. were 130. years. And jacob said unto Pharaoh, the days of the years of my pilgrimage are an 130 years: Gen. 47 9 From jacobs' descent unto his death, were 17. years: And jacob lived in the Land of Egypt seventeen years, Gen. 47.28. From his death, till the death of joseph, were 53. years; which appears from some compared Texts, Gen. 41.46.45. 6 50.26. From the death of joseph, till the birth of Moses, were 75 years, as is gathered from received Chronologers. And from his birth, till the departure of israel from Egypt, were eighty years: And Moses was fourscore years old, when he spoke to Pharaoh, Exod. 7.7. Now the people's departure, and the giving of the Law, were the same year; That the first Month, the foureteenth Day, This the third day of the third month These being summed, make up the proposed number.  
I have done with the two former general parts of the Apostles method; 1. The Explication of the Doctrine of Free justification. 2. The Confirmation of it, by testimony of Scripture, and by nine Arguments.  

Applic. 3.  I now proceed to the third general part, the Application of this Doctrine.  
He applies it by discovering the Use and Abrogation of the Law. Which he performeth in this manner.  
1. By clearing two Objections against what he had delivered.  
2. By a more plain discussing of the Question, concerning the Law; how abrogated, how useful.  
1. He clears Objections; They are two:  
1. The first Objection, Object 1 and the Solution of it, in the 19 and 20. verses.  
The Text.  
VERS. 19 Wherefore then serves the Law? It was added because of Transgressions, till the Seed should come, to whom the promise was made, and it was ordained by Angels in the hand of a Mediator.  
VERS. 20. Now a Mediator, is not a Mediator of one, but God is one.  
THe objection may be thus; If the Inheritance be by Promise, what need the law then be given so long after? So Augustine understands it. But let us see it in the fuller force. 
Aug lib. 1. Retra. c. 24.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? To what end then serveth the Law? Either Righteousness is by the Law, or the Law is in vain. But the Law is not in vain. Therefore, Righteousness comes by it. This is the false pleading of justiciaries. If, say they, the Law is not to justify, why then is it given? Why are we burdened with it? Why bound to obey it? The envious workmen in the Vineyard, could not endure that such as had not wrought so much as they, should yet receive the same wages: Why have we toiled the whole day, if others, as well as we, receive every one a penny? Merit-mongers endure not the Doctrine of a free grace, but murmur against the Gospel, as the Chiefe-Priests against Christ's Sermon. He had told them, Mat. 21.31. Verily I say unto you, That the Publicans, and the Harlots go into the kingdom of God before you. This they cannot bear, They perceived that he spoke of them, and would have laid hands upon him, but that they feared the multitude; Mat. 21.45, 46. What? Have we been so strict in our Legal Observances? Have we worn so long Phylacteries? Shall Publicans? Shall poor men? Shall sinners? Shall ignorants? Shall women be equal with us? Then the Law is to no purpose; and to as little purpose is our Observation of it. Then let us sin; let us break the Law; let us do nothing; nay, let us do any thing, if this Doctrine may be Preached. When our Saviour Preached, they said, he made men Rebels unto Caesar: So when we Preach Free justification, they say, This is to make men lawless, to make them altogether careless, to hinder good works. If the Law justify not, then wherefore serveth it? This is the objection.  
But the Apostle answers, They make not a sufficient enumeration, for there is a third end of the Law, by them not mentioned. This, Logicians call, 
Fal●acia conseque●tis, vel non causae.  A fallacy of the Consequent; They are not true, but fallacious in their arguing. So the Papists are wont to wrangle: If works do not justify, why are they then done? If the Sacraments confer not grace, and ex opere operato, by the very work done; why are they administered? To what are they profitable? If Christ's body be not really present in the Sacrament, if it be not orally eaten, to what purpose is the Supper? Is it but a bare naked sign? These are Paralogismes, captious argumentations. Is there no end, because not that end which we will needs appoint. The law doth not justify, ergo, 'tis in vain: A vain Consequence. My money cannot justify me, my eyes cannot, my hands cannot: are they all therefore in vain? Or shall I cast away my money, pull out my eyes, or cut off my hands? Away with such forwardness. All have their proper uses. Money for traffic, eyes for sight, hands for action, works for gratitude, the Law for direction, Faith for justistcation. The Law is good, if it be used as Law, if it keep within its own bounds. As things are distinct, so are their uses. The Sun hath use and operation suitable to itself; So the water, so the earth; the Sun sends influence and refresheth, the water cools and moistens, the earth gives increase. So the Law hath its use.  
It was added,] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it was set or added to, that is, 
Posita, pro Appost●a (●) ad●cta pro missioni.  it was adjected or added unto the Promise. God gave the Promise, that the Inheritance should be by that; 
Cries. ●om 4. Hier. tom 9— Latam superbienti populo, ut quoniam gratiam Charitatis nisi humiliate acciperenon posset, & fine hac gratiâ nullo modo praecepta legis impleret transgressione humiliaretur, ut quaereret gratiam, nec se suis meritis salvum fieri opinaretur, ut es set non in sua potestate & viribus iustus, sed in manu mediatoris iustificantis impium. Aug.  afterwards he added the law, as an Accessary; Not that the Inheritance should be by it, but for another end.  
It was added, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because of Transgression] The Law was not unprofitable or purposelesse, but for transgressions; which Chrysostome and Hierom understand, that it might keep and restrain them from sin; Augustine, that it might teach them to know and acknowledge their sins. So the Apostle frequently, Rom. 3.19, 20. Now we know whatsoever things the Law saith, it saith to them who are under the Law; that every mouth may be stopped, and all the world may become guilty before God; for by the Law is the knowledge of sin. Rom. 4.15. Where no Law is, there is no transgression. Rom. 7.7. I had not known sin, but by the Law; for I had not known lust except the Law had said, Thou shalt not lust. Briefly, the Law was added,  
1. To manifest sin, that it might be instar speculi, as a glass to discover the deformed.  
2. To restrain sin, that it might be, instar fraeni, as a bridle to curb us from our forward venturing.  
3. To punish sin by Threats, that it might be, instar verberis, as a scourge to correct our wantonness: Cursed is every one that remains not in all things.  
4. To increase sin by irritation, that it might be, instar stimuli, as a spur to irritate; But this is by accident, for the Law is holy, and the Commandment is holy, and just, and good, Rom. 7.12. The Law than causeth sin to increase, 
Chrys in loc. Gennad. in loc. Lyranus.  Non causaliter, sed consecutiuè, Consequently, not causally; and that, Non ex parte legis, but, nostri; through our defect, not from the nature of the Law. For;  
1. We rush upon that more greedily which is forbidden, like a River which makes a greater noise, and overflows w●th more violence when it meets with a stone or bank in the way. Whether it be that our desires are more toward such things as are without our power, as things prohibited are; neglecting what is easy and soon accomplished: or whether it be only from the nature of our human passions, which the more they are suppressed, the more they are inflamed; like fire kept in, which breaks forth the more violently: 
Perer. number. 78.  Or whether it be only from the perverseness of man's will, and his mere opposition to the will of God. Whether it be from any, or all of these; we find it in our nature, Nitimur in vetitum, cupimusque negata, we tend to forbidden things, and the Law by accident increases sin.  

Minus peccati est, si quod non prohibetur, admittas. Orig. Amb. lib. de job. cap. 4. Aug lib. 1. cue, ad Simp●ic qu. 1.  2. The Law by accident increaseth sin, because than we sin with aggravation. His sin is greater who offends against a known will, than he that out of ignorance doth it.  
3. Again, the number of sins is multiplied, by reason of the variety and multiplied number of precepts given by the Law. The Apostle often mentioneth these ends of the Law, and with some phrases, not easily perspicuous. Rom. 7.8. 
Calu. lib. 1. de pec. Hyperius. Tolet. Annot. 11.  Sin taking occasion by the Commandment, wrought in me all manner of Concupiscence. The burning of an house may be the occasion of the building it anew; and a rub in the way may occasion the turning out of the path. Yet neither of these are so in themselves, but are taken as occasions: So our corrupted natures take occasion to sin, when the law of commandments intends the destruction of our building, and, the hindering of our course. So the Gangrena, and the Elephantiasis, 
Ambr. li. 1. de patr. jac.  are the worse for medicine. It follows,  
Added because of transgressions, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, until the seed should come;] Who the Seed is, was before declared, vers. 16. He saith not, And to Seeds, as of many, but as of one; And, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To thy Seed, which is Christ.  
But doth the coming of Christ terminate the duration of the Law? Doth the Law cease to reveal, to restrain, to punish, to irritate sin, after Christ is come? How then is our Saviour's witness of himself true? Think not that I am come to destroy the Law or the Prophets, I am not come to destroy, but to fulfil, Mat. 5.17. Is not the Law eternal? Or why is the mention of such a period?  
Yes: The Law continues, and the use continues to the world's end; but neither in a Mosaical manner. Thus what the Apostle speaks, It was added till the Seed; we may understand,  
1. Simply, concerning all Laws judicial, ceremonial, moral, as Mosaical. The Law did convince by Rites, and by precepts, as by them: So the hand-writing of Ordinances was against us. Israel was a stiffnecked people, modo frenis, modo calcaribus indigens, therefore the yoke was laid upon them, which those Fathers were not able to bear, Acts 15.10. Thus they cease; for Christ hath blotted out the Handwriting of Ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his Cross, Col. 2.14. In the Law, there was a full revelation of sin, but a dark revelation of grace. In the Gospel, there is a more plentiful discovery of both, of sin, and grace.  
2. Limitately, in respect of the moral Law; 
Iraen. lib. 5. cap. 21. Si usque ad ad Christi ventum data lex est, quid eam longius ultra tempus praefixum proferre conaris? Chrys-  It is an universal and perpetual glass, yet somewhat abrogated, in regard of coaction & condemnation, when the Seed comes.  
To whom the Promise was made, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,] He speaks of the Seed to whom was the Promise; But how are the promises said to be made to Christ, seeing rather they belong to us? Some Greek Castigations, 
Muscul. in loc.  instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Cui promissa, To whom, do read ●, Quod promissum, The Promise which was made. So there were no Question; but the Original, is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Cui, referring to the word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Promise which was made to Abraham's Seed, verse 16. In thy Seed, that is Christ, shall all the Nations of the earth be blessed. It is said, made unto Christ; either because for his sake and merit, or because unto us, in Christ as the head; in him is our hope and health, there is no other name. To Christ properly and primarily is the Promise, we have else no interest in it, nor title to it. It follows:  
And it was ordained by Angels.] Thus he prevents an Objection; If the Law were added only for such a period; it is then vile, and we may say, the Law is sin, Rom. 7.7. This is answered, by describing those two Eulogies of the Law, commended from the manner of its promulgation, Ordained by Angels, and in the hands of a Mediator.  
First, It was ordained by Angels, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ordination for Ministration; so Steven useth the word, Acts 7.53. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, They received the Law by the Disposition of Angels. 
Chrys. in loc. Amb. in loc.  Chrysostome restrains it to Moses and Aron; Ambrose somewhat enlargeth the sense to all the Prophets until john the Baptist. 
Rollocus in Gal. 3.  That learned Rolloc. understands it, both of the Angels, and of Moses. But it seems more properly meant of the Angels; who, 1. attended upon the mount, servants in ordinary attendance, who constantly wait in God's court. 2. Witnessed the delivery of the promulged law to the hand of Moses. 3. It is most likely, there was used an Angel's voice, when the Sound of a Trumpet, and the voice of words was heard, Heb. 2.19. And therefore the same Episteler calls it, The word spoken by Angels, Hebr. 2.2. As Prince's deal and confer by their Commissioners and delegated instruments; so might they personate God; and may be said to ordain the law, because the work of the chief Agent is applied to the Instrument; as in another case, if Timothy continue in sound Doctrine, he shall save himself, and them that hear him; 1 Tim. 4.16.  
It was ordained by Angels, Therefore,  
1. The Law is a treasure of God, of great price, and to be valued by us, at a fit and high rate: 
Haec lex praestantior ali●s, quanuis promissione in●erior.  Though it be inferior to the Promise, it excels all other Laws, and the rather in the manner of the ministration.  
2. We may fear the breach of such a Law, that had so glorious an ordination: The Angels were witnesses, and will be revengers: Steven speaks this to the aggravation of their sin, They received it from Angels, and have not kept it. The company sometimes restrains a sinful purpose; There is an invisible Company to behold us; Let be our fear, or rather our sincerity, to preserve the Law without breaches.  
3. Those Angels that were faithful to give the Law, will be joyful to witness our Repentance, when we have broken it. Our Saviour hath told us, There is ●oy in heaven at the conversion of a sinner. An untaught sigh, or a tearful drop of a penitent, is pleasing to God and Angels.  
4. Lastly, if upon our neglects or contempts, we break that law, and are not penitent for our breach, we may, we must justly fear and expect to be made a public shame before the faces of those glorious Angels, in the day of account and retribution. For as the Lawgiver was accompanied, so shall the judge, He shall come with the multitudes of his holy Angels.  
In the hand of a Mediator. This is the second Elegy o● commendation of the law▪ Ordained in the hand of a Mediator. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The same phrase is used by Steven, of the Ministry of Moses, i● bringing the Law; and in both a double Hebraisme. The Preposition, In, ofttimes signifies an instrument, and intermediate cause: Hos. 12.10. 
In manu prophetarumassimulatus sum. Vul. Lat. In manu Chaggai.  I have used similitudes in the hand, or, by the Ministry of the Prophets. Hag. 1.1. The word of the Lord came In the hand of Haggai. Again, the word Hand is put sometimes for a primary praecipient Cause, Is not the Hand of joab with thee in all this? 2 Sam. 14.19. Sometimes for a cause, though praecipient, yet secundary. And ordinarily for an instrument, so here; By the ministry of a mediator.  
The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is diversely translated: By some 
a Tertul. pax sequestra. Virg.  Sequester, one that stands disposed, yet indifferent to both parties. By some, 
b Caietan.  Dimiator, a parter of stakes between two: but the jesuite corrects the Cardinal, and is bold to call it, A new and false word. 
Vox nova & falsa. Tollet.  By some, Intercessor, but such an one, refers but to one party, 
Erasmus.  as the Tribune of the people to the Senate. The word that we have rendered to us, A Mediator or a Middeler, 
Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  doth most express it. The Current of most runs to expound this of Christ: but yielding to those 
c Chrysost. Theoph. Occum. Ambr Primasius Lombar. Thomas. Gagnaeus.  Ancients their own Due, yet I cannot see how that sense can free itself from an unthought of touch of Arrianisme, to make Christ an instrument and inferior to the Angels, by whom it was ordained, We will rather admit it as spoken of Moses: For the Law was given by Moses, joh. 1.17. While the Apostle prefers Christ before Moses, He is the Mediator of a better Covenant. Heb. 8.6. He seems to allude to what the people desired, Exod. 20.19. Speak thou with us, & we will hear, but let not God speak, lest we die. And to what Moses concerning himself, witnesseth, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Deu. 5.5. I stood between the Lord and you, at that time, to s●ew you the word of the Lord. Neither doth this interpretation wan● Antiquity, for we have found it in Epip●●●●● and in Gennadius, 
Gennad. apud Gr. Scholia. Epiphan. Haeres 66. Contra Manich Theodor.  among the Greek Scholiasts in the works of Epiphanius.  
The Papists do unjustly infer from hence, That the Angels or Saints may be 
a Pet Aur. parad. 85. Richeomus de Sanctis, cap. 18. Salmero in 1 Tim. d sp. 17. Lind. Pan. l. 3. c. 30.  Mediators, because Moses was; for,  
1. Moses was ordained to be a Mediator, they never had commission.  
2. He was present with whom he was a Mediator, these have no fellowship with us.  
3. He was but once, and in one thing, These are pretended such, at all times, and in all things.  
4. He was a Mediator to the people from God, these are employed to God from the people. In all of which they fail in their ground, & derogate much from the sole Mediatorship of Christ. How fare is such a Doctrine from the least shadow of reason; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ath de Tri. dial 5 Constit. Ap. l. 2 ●. 28. Chrys. ●e paen●t 5. Homil Ignatius ep. ad philad. et ep ad Antioch. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Must not a Mediator be Medius, between God and man? But so an Angel, or a man cannot. And Christ himself, if he had been only God, or only man, could not have been a Mediator. It follows in the Text:  
Now a Mediator is not of one, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,] They that interpret Christ to be the Mediator, are disquieted for a fit sense. Some give this; If Christ be a Mediator, he cannot be of one, but must needs be of two at least; but God is one, but one; Therefore he must be Mediator, as of God, so of men also. But what is this, either to the place, or the mind of Paul? Others please themselves in this; A Mediator is not of one, but of two at the least, if then Christ be a Mediator, as indeed he is, It is of God and men, yet so, that Christ the Mediator being true God, it follows not that there are two Gods, of which, one gives satisfaction to the other; But Christ is one and the same God, with the Father and the holy Spirit. But for what reason should they imagine the Apostle here to insert the doctrine of the Trinity. That of Ambrose, 
Mediator non est unius tantum a populi, sed duorum, id est, Gentilis, ac judaici, quos Christus tum inter se copulavit sublata di stinctionis ratione tum utrumque Deo conciliavit, interim tamen Christus est unus ac verus Deus. Ambros.  of the two people; and that other of some others, of the two natures, are more subtle, yet of as little agreement to S. Paul's intent, as the former. They have entangled themselves in their own conceptions: But understanding it of Moses, we may find a more open passage from among these difficulties, in this more genuine exposition. A Mediator is between two, or more parties that are at difference: Now the Cause of a Difference, is some transgression done either by both against each other, or only by one of the parties against the other. Now the transgression or offence cannot be in God, for God is one, he is always the same, ever just.  
Thus it appears how this belongs to the former Argument, The Law was added for transgressions. The people were at odds with God, Moses is the Mediator, or Minister of that Law, which shows transgressions, and makes the people to justify God, and condemn themselves as transgressors against him.  
Before I leave this, let me make a double application from the main thing intended in the Objection and the Answer, namely, the Observation.  
1. Of the use of the Law, je was added for Transgressions.  
2. Of the continuance of that use, Added till the Seed came.  
1. Concerning the use of the Law: The same phrase noteth it to be, 

1. Civil.  
2. Spiritual.    
1. The Civil use is for Transgressions, to restrain sin: yet by this we may press the Apostolic Argument, That Righteousness cannot be by the Law; for when the Law restrains us from being sinful, it doth not therefore make us not sinful, or truly righteous; but rather showeth us to be unrighteous, and for that cause we need a Law of restraint. A man that abstaines from murder or theft, for fear of the halter or the rack, is not therefore less murderous or thievish in his disposition, but Cares not venture upon the strictness of the Law. A Bear is a ravenous and devouring creature; when it is tied in a Chain, it cannot devour; Is it therefore not a Bear, or less ravenous, because tied; nay, the chain rather argues it to be cruel. So, we we see fierce Mastiffs muzzled, and tied up, not that they are gentle, but the chain is an argument of their fierceness. If man had not been sinful, there had not needed a Law. Now restraint by the Law, is not righteousness, but a proof of our unrighteousness, and shows that we would be evil, if we either could or durst.  
2. The Spiritual use, is for transgressions, to increase sin to our sight; to discover unto us, the nature of it, and of misery consequent. The Law, as another strong Hercules, sets upon, and subdues the Monster of the presumption of our own Righteousness. It is an ordinary and most dangerous disease, to be strong in the opinion of our own Something. Men that are not notoriously evil, think themselves holy: Such was the pharisees vaunt, I thank God I am not as other men, nor as this Publican; because he was no extortioner, no drunkard, he thought himself exactly what he should be. The Law is to remove us from such boastings, to melt our swellings, to destroy our strengths. Is not my word like a fire, saith the Lord, and like an hammer that breaketh the Roches in pieces? jer. 23.29. Our hearts are those Rocks, we stand high, and exalted against God, till the hammer batter us, and bring us into shivers. We are proud in our standings, and therefore the Law is in its right place, when it speaks Command and Terror, and saith to the amazement of the conscience, See what thou hast done, and what thou art like to suffer. We may consider this somewhat better in the observation and application of that story, of the manner how the Law was given. The people of Israel were an holy people, they had, according to the precept, sanctified themselves, washed their , abstained from their wives. Their fault was, they were but too holy, they had it too much in their thoughts & tongues, We are an holy people, the people of God.  
They must be driven from this, if ever they be fit for an humble service. The Law must be given with terror, that when they should see and hear and conceive nothing but horrors, fire, and smoke, and clouds, and thunders, and earthquakes; rattling and confused noises, flames darkly, yet dreadfully appearing through pillars of smoke, they might, affrightedly, run from the foot of the mountain. The Text tells us, Exod. 20.18. And all the people saw the thunderings, & the lightnings, and the noise of the Trumpet, and the Mountain smoking, and when the people saw it, they removed, and stood a far off; and they said unto Moses, Speak thou with us. Now they see their cleansing and their holiness to be nothing worth: Before, they were holy, very holy; now they find, they were not able to abide in his presence. Ah Lord, how wonderful art thou, and fearful in thy speakings! O royal law, and powerful Lawgiver! There was a Light upon Sinai, but it was only such a flame, whereby they might see themselves to be miserable. The Law and the Gospel are both Lights; the Light in the Gospel, is to show us Christ; 'tis as the star which led the Sages unto Bethlem, and shows us the place where the Babe lies, but the Light in the Law is not without smoke, or as Lightning from a crack of Thunder, & to that end, that we may discern ourselves wretched. The Law and the Gospel are both voices; the voice of the Gospel is a still small voice, it cheers up in speaking; the voice of the Law, is a wind, and earthquake, and thunder, 1 Kin. 19.11, 12. And both the fire, and the noise, is, that we might be humbled, for than we are fitted for mercy. The whole need not the Physician, but they that are sick; Christ came not to call the righteous, but sinners to repentance. We cannot expect help from Christ, till we be sick, till we be sinners. Ah, we are too sound, we are too holy; wonder not at such expressions: We are too holy, and while we are thus righteous, Christ doth not call us. He comes to save sinners, that is his work; till we be sinners, Christ cannot come unto his work: If ever we would have mercy, let us see that we need it. If we dare challenge mercy, we know we shall be repulsed. Come humbly unto God in the acknowledgement of wants and doubt not of supply. If a Beggar tell me, though he crave a penny, yet he hath money enough in his purse, meat enough in his bag, and friends that will provide for him, he moves me to no compassion; but if his distresses cry, and he pleads himself moneyless, and breadlesse, and friendless, and altogether helpless, I cannot tell how to deny him. God would have us such supplicants; we are strengthless, and meritlesse, and altogether worthless; Mercy, Mercy, only. This the Law drives us to, and then we are fit for a Bounty.  
2. This is the Law's use, now let us see the continuance of that use: It was added till the Seed should come. As the phrase is in another case; If the days of the Law had not been shortened, no man could have been saved: But the tyranny is now limited, and we, by Christ, may cry Victory, Liberty. We may understand it;  
1. Literally; The Messiah come, is the end of the Law; All the Prophets, and the Law, prophesied until john, Mat. 11.13.  
2. Spiritually, The Law stays in force, but till it hath made us tremble; now we leave the Law, and lay hold upon the Faith. One Deep calleth upon another, Psal. 42.7. When all the water-spouts, and billows are gone over us, then shall our prayer be unto the God of our life. The Law, when it hath acted its own part, 
* This is to be understood of the law as given by Moses, not as it is a new commandment given by Christ, as you shall hear hereafter.  must go off the Stage; if it have humbled us, and brought us low unto the Dust, The act is done, let it withdraw into the Tyring-roome to be disapparelled. Let Music now, and Grace enter. But 
* i.e. the pedagogy of the law.  the Law will not easily give place, it would be working still. When we are humbled to lowness, to nothing, yet than we begin to inquire, What shall we do? What shall ye do? It is suggested by the usurping Law, and the proud enquiry of Nature not enough humbled. We are not now 
* i.e. To be led on still and only by Moses his law.  to do, it is Faith's Scene. We ordinarily meet with this Imposture from the Devils both malice and subtlety. Take an instance, A man that hath lavished out his time of health, without heed, or care, or conscience of his ways; when he is laid weak and sick upon his pillow, and his conscience gins busily to present unto him his former sins, and the wrath due unto his sin; when now he sees himself sinful, and therefore miserable, & apprehends Death and Hell ready to swallow him, he falls upon this resolve, I have loosely misspent my time heretofore, but if I live, and recover strength, I will mend, and endeavour to serve God better. Mark, I pray, he thinks not at all of Faith, but only of his Works, as if he were still under the pedagogy of Moses. Ah deluded man, see at length the policy of that Tyrant, to draw you from Believing; he would set you only on working. Let me speak a bold word, but a true one, The remedy is as dangerous as the disease; for this is to use the pedagogy of the Law still, when the Seed should come. A man in that case, upon the apprehension of wrath, should speed himself to Christ, and when he hath gained assurances there, than his former resolve, viZ. of mending his life, would be very seasonable; for without this method, he seeks his Righteousness but from himself. Beloved, our task is then at the hardest, when we think 'tis done. Be acquainted with Satan's methods: When the conscience is very much humbled, & a promise of grace is offered, the distressed readily replies, Ah, but I have no money to purchase it withal. Suffer not these Law-thoughts to dishonour Christ's freeness. He offers freely, Come and buy without money, without price. Ah, but I have no friends to deal for me: It is the Law that speaks still; but he is a friend to the friendless, in him the fatherless find mercy. But will he respect such a poor worthless wretch as I am? If I had any thing, if I had but that Faith you speak of, I could come more confidently to him, and expect performances. They are proud reasonings, under the show of Humility, and 'tis the humour of Ephraim, Wherewith shall I come before the Lord? The Law loves Sovereignty, and would still have us his, according to the Apostles phrase, To be of the works of the Law. But the Law of Moses serveth but till the Seed comes; when faith and grace appears, let Moses resign the Chair unto Christ.  
I have spent more lines than I intended, upon this application, and the clearing of the first Objection. Object. 2  
2. The second Objection, and the Solution of it, are contained in the four following verses, the 21, 22, 23, 24.  
The Text.  
VERS. 21. Is the Law then against the promises of God? God forbidden: for if there had been a Law given which could have given life, verily righteousness should have been by the Law.  
VERS. 22. But the Scripture hath concluded all under sin, that the promise, by Faith of jesus Christ, might be given to them that believe.  
VERS. 23. But before Faith came, we were kept under the Law, shut up unto the Faith, which should afterward be revealed.  
VERS. 24. Wherefore the Law was our Schoolmaster, to bring us unto Christ, that we might be justified by Faith.  
Object. IF the Law be for Transgressions, than it is against the Promise: The argument is from the contrary effects of the Law and Promise; The Law manifests sin, terrifies, condemns: The Promise offers grace, quites, saves; so they are one against the other. But the Law is not against the Promise: Therefore the Law is not for Transgressions, and that ground failing, which was the Medium, or third, put In, unto the solution of the former objection, than it will follow, If the Law be not for Transgressions, which was supposed in that answer, then either the Law justifies, or it is in vain. But the Law is not in vain; Therefore justification is by the Law. This is the strength of the Objection.  
But the Apostle answers,  
1. Reiectione, Shortly, and yet sharply, by rejecting such an absurdity: God forbidden.  
2. Ratione, Sound, by good argument. It would rather follow, That the Law were against the Promise, if righteousness were by the Law. And so his Retorsion, and the Argument stands thus; If righteousness should be by the law, it could not be by promise. But the Law is not against the Promise. Therefore it cannot justify; Righteousness cannot be by the Law.  
God forbidden. Because we failed in the condition, shall God fail in the promise, that the Inheritance should no longer be by it, but by our observation of a stricter added Law? God forbidden; for our sins cannot hinder God's promise; nor is God a liar, because we are liars. Though we change, he is immutable.  
Again, we may observe something more, in one phrase used by Paul, To give life, is of the same signification as to justify. If there had been a Law which could have given life; that is, which could have justified. We may find one by the other; if we be truly justified, we shall find ourselves truly quickened Away with a dead faith, 'tis the stain of our Doctrine, of Free justification. There are many plead, The witness of Blood, that they stay upon the merits of Christ, yet can find no witness of water, the life of Sanctification. But both are joined by the Apostle, and must be found in the conscience; There are three that bear witness in earth, The Spirit, and Water, and Blood, and these three agree in one, 1 joh. 5.8.  
He proceeds to prove that the law could not give life:  
1. From the contrary effect of it, The Scripture hath concluded all under sin.  
2. From the accidentary use of it, That the Promise by faith might be given.  
1 The contrary effect of the Law, The Scripture hath concluded all under sin.  
The Scripture, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] It is referred unto God, Rom. 11, ●2 God hath concluded all under unbelief: The conjoined sense is, God in the Scripture. 
Chry. in loc.  Some understand it of all Scriptures; others say, this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the killing-letter, mentioned elsewhere. Rather the Scriptures of the old Covenant. By the way, we may observe, that God, the Law, 
Panigarolla lect. 1. Discep Cathol. carranza. Con●r. 1. Lorichius in Fort●l haeres. 5.  the Scripture, those words are promiscuously used; How then do the Papists call the Scripture a dead letter? What is so honoured by the Spirits witness, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. in 2 ad Cor. Homil. 13.  we may safely receive as the ●udge of controversies. Hence that holy Chry. spoke it with so much zeal, Wherefore I entreat and beseech you all, that not much heeding what this or that man thinks of these things, you would require all these things out of the Scriptures. What could have been spoken by us more directly: That 'tis a wonder, the jesuites proclaim him not, a Lutheran, an Heretic.  
Hath concluded under sin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,] The Scriptures have showed men their guilt, by which sight they are so imprisoned and fettered, that they can see no escape, unless there be a freedom by Christ.  
The Scripture shuts up, thus,  
1. By promises, Gen. 3.15. The Woman's Seed shall bruise the Serpent's head. Gen. 22.18. In Abraham's Seed shall all the Nations of the earth be blessed: These imply that we are under the Curse, which in this manner, and thus only is to be removed.  
2. By the Law: Deut. 27.26. Cursed be he that confirmeth not all things written in the Law to do them. But is God the cause of sin, because he shuts all under sin? No: The judge who imprisons a malefactor, is not the cause of his offence; his is an act of justice, because he hath offended But how then doth he shut up? Is it because he 
a Orig. O●d. glos. Tollet. Gorrhan.  only permitted? That is not enough. Or that by his Law he 
b Chrys.  pronounced them guilty? That is not enough. Or 
c Hier. Oecum.  Decreed it only for the glory of his grace to others? That is but too much. But he 
d Aug count Jul. l 5 c. 3  punished them with their own gives and fetters. The sta●e of nature is a state of bondage; men as they are sinful, so they are shut up under sin, punished w●th it, and kept unto wrath. Like an imprisoned malefactor, burdened equally with his memory, and his fear, while the one presents sin, the other execution; so is man under the law.  
Concluded all) The word is large, and signifies both men and actions, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, All things. For things created unto man's use, follow the state & condition of man; he being shut up under sin and misery, they, in a manner, are imprisoned with him. 
Vide Bez. Annot.  Unto them that are defiled, nothing is pure, Tit. 1. 15. The creature is subjected unto vanity, and not of its own mind, Rom. 8.20. This being the contrary effect of the law, to shut up all, it could not give life.  
2. The accidentary use of it, is, That the Promise might be given. 
Quoniam Iudaei ne sentieb●nt quidem sua pecca●a, non sentientes autem, nec desiderabant remissionem: deait legem▪ quae proderet vulnera, quo medicum requirerent. Chrys.  By itself, and properly, the law is for transgressions; but by accident, being shut up, we are sent by it unto Christ for deliverance.  
That the Promise: 'Tis a Metonymy; The promised Blessing.  
By Faith: This refers not to the next word before, The Promise by Faith, but to a word following, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 daretur, That the Promise might be given by Faith.  
By Faith of jesus Christ: A limitation of Faith, from the proper object of it. As faith is, upon a word, and living practic Faith is upon a word of promise, so special justifying Faith, is upon a word of promise of jesus Christ; it lays hold only upon that.  
Might be given] The law is not contrary to the promise. We are not shut up, that the promise might be ●●verted, taken away, or hindered: but that way might be made for it, and the promised blessing might be given; for subordinate's are not contrary.  
To them that believe, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] To them that are so qualified, therefore not unto all. The Promise is not Universal, therefore, neither is redemption.  
This use of the Law, is, but ex accidenti; 'tis in its own way, when it reveals unto us our evil, when it terrifies the conscience with such sensible apprehensions, when it kills: But all this, that God may raise us up again. The Law was from Sinai with thunder, but that the people might be made better, not with a slavish, but a Son-like fear; And Moses said unto the people, Fear not; for God is come to prove you, that his Fear may be before your faces, and that ye sinne not, Exod. 20.20. The Prison is intended to shut men up, and hold the enclosed, but by accident, it makes men seek out for Bail, and to find Sureties.  
But before Faith came] The word, Faith, is used in many senses, sometimes for the habit of Faith, sometimes for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that full persuasion which is from Faith; sometimes for the Doctrine of Faith▪ sometimes for the knowledge of the Faith, sometimes for the profession of Faith, sometimes for the Truth, and sometimes for the gift of working miracles; 
Amequam Christus natus, mortuus, surrectus esset, et praedisaretur. justinian. in Gal.  but the word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To come, agrees with none of these; but most properly refers to Christ; but before Christ came. The Phrases, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unto faith, and unto Christ, are of the same value and signification. Christ is our Faith, and in such a sense, he is elsewhere called our Hope. We must know this, that we may know.  
1. That the old Fathers were not without faith, though Christ were not yet come in the flesh, he was the same then, and might come unto their apprehensions.  
2. How Faith is imputed to us for Righteousness; Metonymically so understood, Christ is imputed.  
We were kept under the Law, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
a Lex veluti muro quodam continens illos, et rectè vivendi quasi necessitatem imponens illos venturae sidei reservabat, quod erat praecipuum Iudaeorum beneficium. Chrys.  some understand it of the Law's Restraint from sin; 
b Legem Evangelicam intelligit, quae Christi liberationis mysteria credenda proponit. Clem. Alexan. Strom. lib. 1.  Some of the Laws accidentary use to send to Christ: Others, that as a thing deposited, so were we treasured. And some, That as children in their pupill-age are defended from dangers, so we by the Law's care. These are strained. The word used in the Text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To keep, or have custody; It signifies to be kept up as in a prison, or a place of strength and safety; to be circled with a compassing strength. The Law was a wall unto the jews to hinder their passage, and exorbitances: So the sense of Chrysostome is true: It was also as a Frontier to separate the jews from other people, thus were they nigh unto God, Deut. 4.7. and differenced from their neighbours, When God shown his Word unto jacob, his Statutes and his judgements unto Israel: Psal. 147.19. But what the Apostle means, is more clearly expressed by another of the Apostles words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, We were shut up as it were close prisoners. The prison is a place, in which captives are held, & without escape; they are rounded about with strong walls, and have no way to get forth. Such are those terrors of conscience, which arise when the Law hath done its work, they straiten the soul, and keep it closely fettered, that it sees no way to escape wrath; and than it speaks despairingly, Wither shall I go from thy Spirit? Or whither shall I fly from thy presence? Psal. 139.7. I am locked up, and know not whither to turn; Thus the Law shuts us up; But,  
Shut up unto the faith, which should after be revealed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; There is the time of our imprisonment, and our comfort: we are straightened, but not to be kept in the dungeon. He is the right Divine, I mean, the true practice, that can join these two together in time of his temptation: The Lord taketh pleasure in them that fear him, in them that hope in his mercy, Psal. 147.11: We must fear before God, as prisoners bound, and yet hope that he will be merciful, because he is a gracious God: and then he taketh pleasure in us.  
This is the true Art of Divinity, and wicked men have not this skill, but they divide instead of joining▪ they either divide fear from hope, and grow presumptuous, or hope from fear, and grow desperate: So Cain when he was in fear, lost his hope, and being straightened, made his fetters more close and hard upon himself. Sometimes he was too peremptory, and no fear, when he made no matter of murder and the hiding of murder, but answers boldly, to the demand of God, for his brother's blood, Am I my brother's keeper, Gen. 4.9. At another time, when he grows sensible, he is altogether dejected and without hart, he answers despairingly to Gods censure, My sin is greater than can be forgiven, my punishment is greater than I can bear, Gen. 4.13. An untaught man, that could not better distinguish of time, and collect to his own advantages; we must study this knowledge; The Law can be our jailor but till Christ come into the conscience.  
Wherefore the Law was our Schoolmaster to bring us unto Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: The Schoolmaster is appointed to instruct, and to keep youth as it were in prison, till that loser age be tamed and guided. But they continue not under the rod, but are fitted for a higher Master, or higher employment. Moses was but an under-master, and therefore his methods of teaching are corrected by a greater. Moses describeth the righteousness which is by the Law, That the man which doth those things, shall live by them: but the righteousness which is of faith, speaketh on this wise; If thou shalt confess with thy mouth the Lord jesus, and shalt believe in thine heart, that God hath raised him from the dead, thou shalt be saved, Rom 10.5.6.9. The jews were in the Lowerschoole, and all the parts of the Law, sent them unto Christ. 1. The precepts requiring a righteousness, shown their unrighteousness, and sent them elsewhere to seek it. 2. The Promises were on such a condition, the condition of doing, as was to them impossible, and put them upon their farther search. 3. The Threaten set them directly under the curse, which could be scaped only by Christ. 4. The ceremonies of Sacrifices and washings, and whatever of the same kind, lead them typically to their end. All Laws sent them, only with this difference: 1. The moral, by an accidentary direction: 2. The Ceremonial, by direct signification, and duration: 3. The judicial, by duration, and distinction. How the Law leads us, hath been aptly, yet diversely expressed by expositors; as a severer Master over a wanton youth; So Saint 
a Lex Mos●s populo lascivienti ad instar paedagogi severioris, appo●ita est, ut custodiret eos, et futur● fidei prapararet. High ● D al. 2 con Pela.  Hierome. Not that the Law is against Christ; the Schoolmaster is not adverse to the Master, but helps; so Saint 
b Paedagogi non ●●●versatur praeceptori, sed ad uvat arcens ●●olescen tem ab am ni vitior eddens illum ideneum. Chrys.  Chrysostome And that to fit us unto an higher being, another form, as he Scholar fitted by the pedagogue, for Philosophical searches, or State-government; so 
c Clem Ale. l. 1. pad. c. 6. Paedagogus parvulis assignatur, ut lasciviens refraenetur alas, et prona in vitia corda teneantur, dum tenerastudije eruditur infantia et ad majores Philosophiae, ac regendae reipublicae disciplinas, metu poenae coercita preparatur.  Clement Alexandrinus. A Scholar, though instructed by him, yet expects not his inheritance from his Pedagogue, but when the time is fit, he leaves him for what he was intended for; when we give our names to Christ, Tutor a nobis, Curatorque discedunt, then in that kind our Master leaves us; so both 
d Gre. Naz. Orat 42.  Nazianzen, and 
e Tert. l. de monagamia  Tertullian, and 
f Iran. l. 4. c. 5.  Iraeneus. We are young ones while the Law doth ferule us; so 
g Rol in Gal.  Rolloc. The expressions are all good, if weighed with their due grains. The Law is the Schoolmaster or Pedagogue; the Gospel is the Master, or higher instructor: Here is the manner of our salvation, there are two Forms, and two Masters: The Vnder-forme, 
Status, 1. Captivorum. 2. Puerorum. 3. Pupillorum. Rol. ibid.  or Classes, under the Law, in which we are Captives, Children, Pupils: And the higher Form, or Classes, under the Gospel, in which we are free, at fuller age, and from under Guardians. Which Divinity discovers and condemns two sorts of Scholars.  
1. Such as learn nothing in either School or Form; the thunderings of the Law no whit affright them, nor the sweet voice of the Gospel please them, but under both remain unbetrered.  
2. Such as learn, but with a false method, in the higher form first, who being never humbled, yet take hold of mercy, with which they have nothing to do, and unto which they can lay no challenge; as being not wounded, and therefore not fitted for a plaster. It follows;  
That we might be justified by Faith] The Law brings us unto Christ: But what? as to another Law? No; but that we might be justified by Faith; and Faith leads us to him, as a justifier, not as a Lawgiver; though in a second relation he be our Lawgiver, and we own him our obedience.  
Thus are the Objections cleared, now proceed we to the second thing propounded according to the Apostles method in this third general part, namely,  
2. The more plain discussing of the Question, concerning the Law, How abrogated? How useful? This is laid down in the 25. verse.  
The Text.  VERS. 25. But after that Faith is come, we are no longer under a Schoolmaster. 
THe paedagogicke use ceases, and the Law lays down the Ferule. When C●rist reigns in the conscience by his Spirit, than the Law lives no more in the conscience to our Burden. He hath quickened you together with him, having forgiven you all trespasses, blotting out the Handwriting of Ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his Cross, and having spoilt Principalities and Powers, he made a show of them openly, triumphing over them in it, Col. 2. 13, 14, 15. And now, as that honoured holy Luther applies it, 
Bened Just Come in Gal. 3.  If the Law begin to vex us, let's not hearken unto it. When a man is come to the age of man, though the Pedagogue shake his Rod over him, at which he was wont to quake, when the Pedagogue had power to use that masterly Sceptre, yet now he fears it not. 'Tis true; while sin remains (as it doth remain, so long as we remain men) the Law comes often, to our humiliation; but for fear of danger, Christ must likewise come often spiritually into the conscience, that while we see sin, we be not overwhelmed. So the Law is still for our mortification, according to our more or less of Faith. There is leaven hid in our Dough, but we are not all leavened▪ when we see our ●elvs i● 〈◊〉 Christ, 〈…〉 nothing 〈◊〉 leaven; but when ourselves as ourselves, we find much unleavened, and the Law comes again and again. But I'll not more enlarge myself in a paraphrase, but fall more strongly to the Question, that great Question, How fare the law is abrogated.   

Of the Abrogation and use of the Law.  
THe work is difficult, for the Rule seems to fight; Scriptures appearing to oppose Scriptures.  
1. Some Scriptures seem to deliver us this position, That the Law is altogether abrogated. You shall see it if you consult these Quotations: jer. 31.31, 32, etc. Psal. 110. a new Priest is promised, and the Rule is, The Priesthood being changed, 
Translato Sacerdoto, Translatio Legis.  there's a change of the Law, Heb. 7. As, new Kings, new ●awes: Hebr. 7.18. So, Rom. 3.5.7. Rom. 6.15. Rom. 7.1, 2, 3. where he speaks of the moral, as appears, vers. 7. 2 Cor. 3.9.11. Gal 3.19.24. Gal. 4.5. 1 Tim. 1.9. Rom 8, 2. Cal. 5.18. In my Preach I repeated the words of these several Texts, and not without inlargements, but in a written Copy, it sufficeth to direct the Reader.  
2. Some Scriptures seem to oppose this position to that other; That the whole Law is not abrogated. Mat. 5.17. Rom. 3.31.  
To Reconcile these, and to find out the Truth, we must conclude, that both are true, though in diverse respects; which we shall discern by observing these three particulars: 

1. To whom the Law was given, and to whom not.  
2. The Causes, why the Law should be abrogate.  
3. What things are signified under the word, Law.    
1. To whom the Law was given: The Law, as given by Moses to the jews, it pertained not to the Gentiles: and thus it cannot rightly be said to be abrogated unto them, for none can be freed from the Law, but they that were under the Law, Gal. 4.5. The Gentiles were no more under Moses his Law, as being the Law of Moses, than the Romans under the laws of Lycurgus or Solon, the lawgivers of Lacedaemon and Athens. The Gentiles sinned not against Moses hi● law, but against the law of Nature; and therefore are they said to have sinned without Law, Rom. 2.12. Yet for substance, this Law is the same with that of Moses, the Decalogue; for when the Gentiles which have not the Law, do by nature the things contained in the law; These having not the law are a law unto themselves, Rom. 2.14. Concerning the s●aelites, some of them believed, some of them persisted in unbelief: of the former of these, there is not any Question but they were freed; Christ was given, to redeem them that were under the Law, that they might receive the Adoption of sons, Gal. 4.5. And of these, we may understand the Scriptures of the first position. The latter sort, though they were not freed by Christ, because not in Christ; yet now they are nec Mosaici, nec Christiani, properly, neither Christians, nor Mosaickes, because Christ, howsoever, is the end of the Law; therefore they are without ceremony and without law, as being but usurpers upon that which they still hold and use. To Believers it was not given, as from Moses, and therefore none of them are obnoxious to it, as his: for though they embrace the same commands that Moses gave, yet they are not subjects to it, but as now theirs by Christ. A New Commandment I give unto you, That ye love one another, john 13.34. 'T is a Commandment, for Christ is a Saviour and a Lord; 'Tis a New one, for we have it from the hand of our Christ.  
2. The Causes why law should be abrogated. These were,  
1. That the Gentiles might be called; Now in Christ jesus, ye who sometimes were afar off, are made might by the blood of Christ; for he is our peace, who hath made both one, and hath broken down the middle wall of partition between us, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ephes. 2.13, 14 Whatsoever was Intergerinus paries, A middle wall of partition between jews and Gentiles, is broken down and abrogated. But the substance of the Law did not hinder their consociation; for these did by Nature the things contained in the Law, Rom. 2.14. The Curse was that among other things which divided, and equally divided them both from Christ; now that they might be subjected to, and meet in one Christ, the Curse must be abrogated.  
2. A second cause was, because it was an intolerable burden; as Peter tells them in the Council, it was such a burden as neither they, nor their Fathers were able to be●re, Act. 15.10. He speaks of the whole law, all the kinds; and the Apostle applies it, I testify again to every man that is circumcised, that he is a debtor to do the whole Law, Gal. 5.3. That which makes the Law heavy, & proves it to be a burden, is abrogated; and therefore Christ calls us to another burden, an easy one; Take my Yoke upon you, for my yoke is easy, and my burden light, Mat. 11.29 30. This is the love of God, that we keep his Commandments, and his Commandments are not grievous, 1 joh. 5.3.  
3. A third Cause was, because the Law was unprofitable; There is, verily, a disannulling of the Commandment going before, for the weakness and unprofitableness thereof; for the law made nothing perfect, but the bringing in of a better hope did, by the which we draw nigh unto God, Heb. 7.18, 19 In the first Tabernacle, were offered gifts and Sacrifices, that could not make him that did the service perfect, as pertaining to the conscience, Hebr. 9.9. Saint Paul more particularly of the moral, What the law could not do, in that it was weak through the flesh, Rom. 8.3. The law being unprofitable unto justification, therefore in the business of justification it is abrogated.  
4. A fourth cause, was, because the law was pernicious; though not of its own nature, yet through the flesh, The Minister of sin, working wrath; But where the Spirit is, there is liberty. And therefore the law, as a coacter, 
Aug. 3. Tom lib. de Spir. et Lit.  is abrogated.  
3. I have passed these two more briefly, yet enough of them, to the Question; the third will challenge a longer stay, to inquire, what things are signified under the word Law, and to apply what we inquire for; the difference of the abrogation. It signifies;  
1. The whole Scripture; The blessed man's delight is in the Law of the Lord, and in that Law he doth exercise himself, Psal. 1.2, The people understood it in this sense, when they answered, We have heard out of the Law, that Christ abideth for ever, joh. 12.34. So the Law is not abrogate, not one Title of it fails.  
2. The Books of Moses; All things must be fulfilled which were written of me, in the Law of Moses, and in the Prophets, & in the Psalms, Luk. 24.44. Neither thus is the Law abrogate, for the Doctrine and writings of Moses remain.  
3. The pedagogy of Moses in his four last books; Had ye believed Moses, ye would have believed me, joh 5.46. So 'tis, not wholly, not simply abrogate. There are in it, Promises, Types, and Commands.  
1. The Promises and Types do cease, because the things typified are fulfilled, the things promised are received: The house is built, and now no more need of the Idea or exemplar.  
2. The Commands, which were all those things, whatsoever were delivered, in nomine Dei, in God's name to the people; These are not simply abrogate, some are eternal; all are called Law. Of which, 

1. In general.  
2. More specially.    
1. In the general, we may take our description of Law;  
1. From the end. It is an ordination of right reason to the common and singular good of all and singular subordinate's, given by him who hath the care of the whole Community, and every singular in it.  
2. From the form. It is an Ordinance commanding what is to be done, and to be omitted, made by him that hath right to require obedience, binding the apt creature to obey, with an holy promise of reward, and a threatening of punishment. Both of these are either Divine, from God; or Humane, from man; as collected from Gods Law. Here we speak of Divine; which may be considered;  
1. As impressed on men's minds by an innate speech.  
2. As enuntiated by speech declarative.  
3. As comprehended in writing. Here, of the last: And this in general.  
2. More specially; the Law written, is called Moses Law, which is threefold, as is the variety of the object; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Moral, Ceremonial, judicial. The two latter are as Accessories to the first, the Ceremonies being added to the first, and the judgements to the second Table. The Ceremonial, as also the judicial Law, hath two parts; one external, the other internal, the body and the soul, or the substance & the accidents, or the shell and the kernel. The inward thing of the Ceremonial, is Faith and Piety; of the judicial, is mutual love and piety; these are eternal. The outward thing of both, is only abrogate; yet not all equally. Some Ceremonies are so abrogated, that they cannot be revoked again without denying Christ. Some, and some politic Laws may be received. But we shall best discern by handling all severally.  
1. The Ceremonial law is an ordinance containing precepts concerning external worship given to the Israelitish Church, when it was yet an infant. The use of it, was,  
1. To keep the people under hope.  
2. As a midwall to separate them from the Gentiles.  
3 That by the observing of this, they might be kept from the Idolatry of their neighbours. This Law is abrogate by Christ's coming, and by these degrees;  
1. In truth, in regard of necessity of the observation.  
2. In fact, by the Doctrine of the Apostles, and by the destruction, both of Jerusalem the City, and of the Temple, the more special place assigned for the worship.  
2. The judicial Law is an Ordinance containing precepts concerning the form of government. Some of the precepts being of general, some of particular Right. The use of it, was,  
1. That there might be to all a certain rule of public equity: That in this sense, Jerusalem might be as a City well built, compact together, Psal. 122 3.  
2. That by their outward policy, they might be differenced from other Nations.  
3. That the government of Christ might be typified unto them. Concerning the Abrogation;  
1. So fare as this Law is typical, so fare it ceaseth.  
2. These judgements, simply, are neither forbidden, nor prescribed unto any people.  
3. Such things as are of common & general right, are still in force, and must be obeyed, for what is in substance moral, is perpetual; we may know the common, natural, moral, perpetual judgements, by two rules:  
1. If they directly fence and give the guard unto a moral command; such are those, Deut. 13.6. Exod. 21.12. Exod. 22.18.  
2. If they follow from the light of Nature, and common right; as that, Deut. 22.5. and others of like nature.  
3: The Moral Law is scattered throughout the whole Bible, and summed up in the Decalogue. 'Tis an Ordinance commanding those things, which simply, God accepts, and will have done, of all men, at all times, every where; and forbidding the contrary. This is that constant and immutable rule, which is the image of the Divine will, by which the creatures live; and the sum of which is the love of God, and the love of our neighbours. To inquire into the abrogation of this, we will see, 

1. The Substance of it.  
2. The Circumstances of it.  
3. The Uses of it.    
1. The Substance of the moral, is Love; which our Saviour divides, To God, that is the first and great Commandment, and to the neighbour, that is the second like unto the first, Mat 22.37, 38, 39, 40. The Apostle gives it in another method and division, Tit. 2.12. A godly, a righteous, and a sober life. Thus the law is not abrogated, for the Substance is eternal.  
2. The Circumstances were many;  
1. Of the giver, Moses; A man, an Hebrew.  
2. Of the Subject recipient, the jews, a limited people.  
3. Of the place, Sinai, a bounded hill, and within the jews pale.  
4. Of the time, fifty days after their departure from Egypt, a period that had beginning, and the beginning long after man had his.  
5. Of the exhibition, given in Tables, and by the ministry of Angels.  
6. Of the Curse, which was annexed, or hung as a Tablet to the Tables of stone.  
These are abrogate, for we have nothing to do with Moses, nor is the substance of the Law less ours because we are not jews: We look not to Sinai the hill of Bondage, but to Zion the mountain of grace; and we take the Law as an eternal will, written in our hearts by the Spirit of God, from which we do not expect life, not fear rigour.  
3. The uses of this Law, vary as a man's estate vavaries.  
1 Before sin entered, the use was for life and justification; that is now abrogate, for else Righteousness should be by the law, but that being weak through the flesh, it is now of promise.  
2 Under the state of sin; the use intended, was, 1. To argue of sin: 2. To convince of weakness: 3. To compel to seek grace, to have recourse to Christ. And in this is abrogate, in respect of curse and condemnation.  
3 Under the State of grace, it hath an use convenient to it, to be a perpetual Rule of life.  
1 A Glass, wherein we may better know Gods wil The servant, or the son, that is willing, must learn yet how to actuate his willing disposition. Though we, as sons, are guided by the Spirit of God, and in our love unto God, are ready unto all our services, yet we need the word to be a light unto our feet, and a lantern to our paths, Psal. 119.105.  
2 We need exhortation too, and our sluggish flesh wants a sweet Monitour, that we may be forwarded in our slacking and wanderings: I am a stranger in the earth, hide not thy Commandments from me, Ps. 119 19  
3 There's another benefit; 
Nec hodie minus quam olim, doctrina legis locum habet in Ecclesia.  All Scripture is profitable for reproof, and for correction, 2 Tim. 3 16.  
We cast not away that holy and good Law, but know our sins provoke our dulness, rule our carriage by it. I'll add no more here, because I shall be occasioned to speak more unto the Question, in the use that I en end to make of what hath been positively laid: the use shall be for Instruction, for Confutation, for Exhortation.  
1 An use of Instruction. This former Doctrine hath given a foundation to clear unto us that mystery, How the Promise of the Covenant, the Law, and the Gospel, refer one to another; how they agree, how they differ.  
The Law, the Promise, and the Gospel, may be considered as opposite, or subordinate.  
1 As Opposites. The condition of the Law, as given unto Adam, excludes the necessity of making a promise, and proclaiming a Gospel. And the necessity of making a promise, and publishing the Gospel, declares that man obeyed not the Law given, for justification might not be, Simul ex gratiâ et debito, at once both of grace and of debt, It implies contradiction.  
2. As Subordinates': The Promise aught to go before the Gospel, and to be fulfilled by it; It was not fit so great a good as the Gospel, should be had undesired, nor was such desire to be made frustrate. It was sit that the Law should be given, that the necessity of the promise of grace might appear, that being convicted, we might fly unto our Refuge, so the whole Law served the Gospel; and the moral law still, now that the promise and the Gospel are both received, yet serves as a Rule, and is still Subordinate.  
But because there is weight in this Instruction, I will be more particular in it; and discover,  
1 The comparison of the Law and the Gospel.  

1 How the agree.  
2 How they differ.   
2. The comparison of the Promise and the Gospel.  

1 How they agree.  
2 How they differ.   
1 In the comparison of the Law and Gospel, we must deal as Plutarch in his Greek and Roman lives, to examine the proportions and disproportions, so we shall best find the just difference.  
1 How they agree; and therein;  
1. Generally, both as the Law was first given to Adam, and afterward again by Moses; So it agrees with the Gospel, in the general consideration of the Author, the Matter, the End, and the Subject.  
1 The Author of both, in a general consideration, was God.  
2 The Matter of both, in a general consideration, was Commands and Promises.  
3 The End of both, in a general consideration, the glory of God's Attributes, his Wisdom, and his Goodness, and his justice.  
4 The Subject of both, in a general consideration, Man.  
2. Specially, As the law was given to Adam, it agrees with the Gospel, in the then possibility of performance.  
2 How they differ; and herein again consider we the Law, 

1 As brought to Adam.  
2 As given by Moses.    
1 As the law was brought to Adam, it much differs from the Gospel.  
1 In the special consideration of the Author. God the Trinity gave the Law, without having respect to Christ: but God, gracious and merciful, having respect unto his Christ, gave the Gospel. Now to apprehend God, as he then intended himself to be known, merely as a Creator, and a Sovereign rule, were to make ourselves miserably uncomfortable.  
2 In the Special consideration of the 〈…〉 the first Covenant w●s of man's works; the second of God's grace▪ the Law, Do this and love; the Gospel, If thou believest thou shalt be saved▪ 〈◊〉 faith also, or believing, is not here required as a work. These two are very opposite, and mutually destroy each other: If by grace, than it is no more of works; otherwise grace is no more grace: but if it be of works, then is it no more grace, otherwise works is no more works, Rom. 11.6.  
3 In the special consideration of the manner of exhibition: the first Covenant stood on man's righteousness; the second on another's, Christ's imputed and made ours: the first mutable, because upon the mutability of man's will: the second firm, upon the foundation of God's immutable will; 'tis an everlasting Covenant.  
4 In the manner of remuneration: the reward or the added good, was there of debt, is here of grace. there no other reward was revealed, but what earthly paradise afforded; but here heaven is set open.  
5 In the special consideration of the subject: 1 The Law, was to man innocent; the Gospel, to man a sinner. 2 The Law was to Adam, and universally to all his posterity: the Gospel only to the seed, to the elect in Christ.  
6 In the special consideration of the End; that was for the glory of God's wisdom and justice; this for the glory of his mercy and justice tempered: that Law was a Covenant of justice without assisting mercy; this Gospel is a Covenant of justice and mercy together. I see the justice of my God fulfilled by my Christ, and the mercy of my Father extended in and for Christ.  
2 As the Law was given by Moses, it differs from the Gospel.  
1 In some manes;  
1 In the distinct consideration of the Author; God, as angry, gave the Law; as reconciled, gave the Gospel: therefore the Law-giving was accompanied with signs of wrath; the Gospel, with the tokens of Gods good pleasure; as the Apostle fully puts the differences, in that description of either, Hebr. 12.18, 19, 20, 21, 22.  
2 In the mediator; S. john hath cleared this, For the Law came by Moses, but Grace and Truth came by jesus Christ, joh, 1.17. A servant was the Mediator of that, the Lord the Mediator of his.  
3 In the blood confirming each; that Testament was confirmed by the blood of beasts, this by the blood of the Son of God.  
4 In the Adjuncts 1. The Law was poor and weak, unable to give life; but the Gospel is Gods strong Arm, the power of God unto salvation. 2. The law was a burden, which they were not able to bear, the Gospel is a light Burden, and an easy Yoke.  
5 In the effects: the Law is a kill letter, the Gospel is a quickening Spirit; the Law is the ministry of death and condemnation; the Gospel, the ministry of Spirit and life: Hagar generates unto bondage, and they that are of the Law, are captive; Sarah generates unto liberty, and her sons are free. The law ●s an handwriting of Ordinances against us, the Gospel is an acquittance for us, the Sermon of the Cross, upon which that Handwriting is nailed, and made of no use. When the law shows me a bill of my sins, sealed; I can show the Gospel, a general discharge: See, your evidence is not valid, 'tis canceled upon the Cross.  
2. In some circumstances:  
1. Of the Subject, wherein the Covenants were written; the Law upon tables of stone; the Gospel in the fleshy Tables of the heart: that former was an hard Covenant, without me; this is made easy to me, because written in me.  
2 Of the place; Sinai, and Zion: Sinai, from whence was the Law, was a Mount that might not be touched, that burned with fire, a place of blackness, and darkness, and tempest; But Mount Zion, the City of the living God.  
3 Of the Time. 1. Of promulgation: 2. Of duration: that till Christ; this unto eternity.  
2 We have seen the comparison of the Law and Gospel, in their agreements and differences; now the comparison of the Covenant of Promise and the Gospel.  
1 They agree together in substance.  
1 In the efficient cause, from the sole gracious mecy of God respecting us in Christ.  
2 The matter of both the same, the obedience of Faith unto life:  
3 The end of both, the praise of God's glorious grace.  
4 The subject the same, both made to sinners, not that work, but that do believe.  
5 The effects are the same, for both do generate unto liberty.  
6 Lastly, they are both sealed by the same Spirit, both were confirmed by oath, and therefore neither of them to be abolished, but one to succeed the other, the former to be fulfilled by the latter.  
2 They differ only in some accidentals;  
1 Of the Object; the Promise respected Christ to come, the Gospel Christ now already exhibited.  
2 Of the Faith; the Faith of the Promise was more dark, the Faith of the Gospel more clear; for Christ appeared to them in types; now, as it were, face to face.  
3 Of the Subject;  
1 That to them only, this to all people: the water of that promise ran within the Channel of Israel; this is an Ocean, and compasseth the earth.  
2 To them, but not so freely as to us.  
1 They were as in their Nonage, we Adulti, at our fuller time.  
2 They, though heirs, yet young; and such differ not from servants; they were under the Oeconomy of Moses; but we have an entrance on the inheritance.  
3 In a word, They were under the Spirit of Bondage, we are free.  
I have endeavoured with as much clearness in the method as I could, yet briefly to deliver myself of this mystery, and to set together, in one view, the Promise, the Law, and the Gospel, in their true difference; the true knowledge of which, will help much unto the evenness of our walking; and the ignorance of which, either too much bladders, or too much despairs the soul. This enough of the first use.  
2. We may make use of the former Doctrine for confutation.  

1. Against jews.  1 Against the jews, who would have the Ceremonial and judicial laws, in regard of the externals, still to be in force. We have concluded them abrogated, and shall but touch at what they do object.  
1. That God made with them a Covenant for ever. Exod. 12.24. an everlasting Covenant, Gen. 17.13. I answer, The word, ever, may be taken strictly, or more largely: If strictly, then 'tis true, the Internal thing, the Substance, Of Circumcision and the Passeover, is for ever: But if more largely, as the word is used in Scripture, chief in that place, Exod 21.6 The bored servant shall serve his master for ever; than it signifies nor eternity, but a long period, or duration of time; so the external thing of those laws was to continue a long period of time.  
2 They object for their judicial law; that it being the best and justest form of policy and government, it ought to be retained. We answer to the due glory of the wisdom of God their law giver, by confessing it such as they do plead; but such to them, not to us; for it was God's wisdom, to fit them a just law suitable to their condition; and others now to ours.  
3 Lastly, they say, Christians may use Greek laws, or Roman laws; therefore the laws of Moses. We answer, 'tis a part of our liberty, and we may; 'tis lawful for the State of England to entertain a French, a Venetian law, so also a jewish, so fare as it is not Mosaical; all laws that be of common and natural right we may use, though given by Moses; because that being the internal thing, is not Mosaical.  
II. 
2. Against Antinomists, and libertines.  Against Libertines and Antinomists, altogether contrary to the jews; they would have all their laws in force; these will have nothing but remove the Moral law quite, as being of no use. They say it is so wholly abrogate, that Christians have nothing to do with it: they say, we have a false mixture of Christ and Moses, while we mingle together, confusedly, Law and Gospel.  
But for the removal of this scandal, we appeal unto our Doctrine, and by it, will answer unto their objections.  
Object. 1. That which cannot be performed, is needlessely and unprofitably taught.  
Answ. 'Tis a fallacy of the consequent, 
Fallacia non causae.  when they put that for a cause which is not: We teach not the law for a full performance, so to be legally righteous, but by it, in the accidentary use, to be brought nearer unto Christ. Till the conscience be wounded, Christ will have nothing to do with the conscience.  
Object. 2. Christ is not a Lawgiver.  
Answ. In respect of the principal office of his Mediatorship, he is not; yet he gives laws, A new Command I give unto you; and our Faith, when it looks rightly upon Christ, beholds him both as a Saviour and a Lord, as we expect salvation from him, so we must resolve to obey him.  
Object. 3. Go is justice requires satisfaction to be made, and because he is Just, he requires satisfaction but once; we must either obey, or submit to a suitable penalty; but we have satisfied in Christ, by undergoing punishment, and therefore are not bound unto obedience.  
Answ. These are resolved mistake: Do they not know, that we require obedience, not satisfactory, but Declarative, to manifest our thankfulness? We could not, Christ hath satisfied; now all ●hat we can do, is but nothing, yet henceforth we must not live unto ourselves, but to him that died for us, 2 Cor. 5.15.  
Obiect. 4 Christians are led and ruled by the Spirit ●f God, and therefore need not a Law.  
Answ. The Law indeed would be but dead, if it were not an instrumental in the Spirits hand; he makes use of the Law, and guides us by it. But of this more fully hereafter, against the Enthusiasts.  
Object. 5. The Apostle presents unto our memory our own knowledge, We know that the Law is not made for a righteous man, 1 Tim. 1.9.  
Answ. The Apostle to his instructed Timothy, condemns such as were desirous to be teachers of the Law, understanding not what they said, but would condemn the conscience against the Gospel; and he clearly means, the Law is not for the Coaction of a righteous man. But what is the Coaction of the law? The Papists say, that righteous men are not coacted, because they obey willingly, cheerfully, from the instinct of charity; but it coacts the unrighteous, because they spurn at the law, and must be constrained to obey. But this is not enough; for a slave is still a slave, though he work, nay, though he be willing to work. Therefore we add, and explain it thus, The law doth not coact the Righteous, because they are free from the necessity of fulfilling the law for life and salvation. But it coacts the unrighteous, because being under the law, they are bound to an exact performance, upon pain of damnation: So we are free, because they are servants, and we sons; yet not free from the direction of the law, for so a son is not free. Direction is a bare prescription of a Rule; Coaction is a compulsion upon a penalty. A Son, 
Bern in Cant Serm. 15.  A King, is under Direction of Law, and yet who freer.  
Object. 6. The Law is a kill letter, The ministration of death, 2 Cor. 3.6, 7.  
Answ. 'Tis so to them that are unregenerate, and while it remains in its coacting and condemning force. The ground of this objection, is their wrong understanding of Scripture; they raise it thus; Say they, When the Apostle preached Christ, some opposed it; and argued against his Preaching, saying, The Law was given, and we must do that, we must be saved as our Fathers were, they were holy, and lived in the Law, and pleased God, and so must we. Hereupon, say the Antinomists, the Apostle began to oppose the Law, and to teach them, that all the Fathers, who lived in the time of the Law, were under the Law, carnal; and the sons of Agar, in bondage. And that all that use the law, are carnal, and in bondage likewise. But how dangerously do they understand Scripture? They shall bear their own burden, for our Saviour hath spoken it, Whosoever shall break one of these least Commandments, and shall teach men so, he shall be called the least in the kingdom o● heaven, Mat. 5.19. The faith of the Fathers, was the same with ours, and though they lived in the Law, yet not under the Law; 
Euseb eccl, hist. l. 1. c. 1 Idem de vita Const. l. 2 Philastr. count Haer. cap. 61. Aug in Io. Tra. 45 Prosper Acquit Ob●. 8 Niceph Ca●●i●t. ●c●● his● l. 1. c. 2, 3, 4, 5.  but had the same Christ with us: Therefore our Saviour gave testimony to that ancient Abraham, He saw the day of Christ, and rejoiced.  
Object. 7. They say we do much injury, to join together what God hath separated.  
Ans. Nay, we confound them not, but say, the Gospel is more glorious than the Law, and the mysteries in it, are fare clearer. 'Tis Chrysostoms' expression, that the Doctrines differ, as a picture rudely drawn with a Coal, or lined forth more exactly with a pencil.  
These are their weapons and their strengths, but ye see how invalid: But where they have not strength, they have enough of humour; for, (as the Apostle gravely unto Titus) There are many unruly and vain Talkers and Deceivers, whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy Lucre's sake, 'tis 1.10, 11. The holy Spirit of Calvin, 
Pacessat. long ex animis nostris profana istaec opinio. Ca●v. Inst. l. 2. c. 7 sect. 13.  was zealous against this injury done unto the Law, when he dared peremptorily, to call that opinion profane; Away with that profane opinion out of our minds. But we will follow them no longer in their triflings, but proceed to a new encounter, against other confederates of theirs, who build much upon the same grounds.  
3. 
3. Against Enthusiasts.  Against the Enthusiasts, and vision-boasters, who neglect the Law, and presume altogether upon the Spirits revelation. In Saxony, about the year of Christ, 1521. there were diverse together with Nicholas Storke, who preached, that they had visions and revelations, that there should be a new world, all wicked Princes should be killed, and that righteousness should reign. Thomas Muncer followed this Sect, and Preached against the Ministers and Magistrates; they did brag of the Spirit, which they said, was efficacious in them: Some of them were ecstasied, and used strange gestures in their bodies; Some affirmed they had visions which revealed unto them, that Infants must not be baptised; Some, that in their visions they saw Zuinglius, and such as he, in hell; Some, that it was revealed unto them, when the day of judgement should come. Fancies, which men are led unto, by the Father of lies. Mahomet, that great impostor, had such ways of delusion; So many of those Popish Fathers of Brotherhoods, when they would institute their Orders, have pretended vision. Hence these men had their name, Spirituals, or Enthusiasts, whom Luther, that hammer of anabaptistical Heretics, opposed in their greatest heat. 'Tis true, that in the prophecy of joel, there is mention of dreams; I will pour out my Spirit upon all flesh, and your sons, and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions, joel 2.28. But let me add to that of joel, out of another Prophet; I have heard what the Prophets said, that do prophecy lies in my name saying, I have dreamt, I have dreamt; they are Prophets of the deceit of their own heart, which think to cause my people so forget my name by their dreams: He that hath my Word, let him speak my Word faithfully: Behold, I am against the Prophets, saith the Lord, that use their tongues, and say, He saith: Behold, I am against them that prophesy false dreams, jer. 23.25, 26.28. 31, 32.  

Talmud. in Sanhedr. c. 1  The Hebrew Doctors have a Proverb, and are wont to say, That after the latter Prophets were dead, the Holy Ghost went up from Israel: They mean, after Zachary, and Malachy, and those other Prophets, none had any more that extraordinary gift: In this sense, we may understand, that in the Acts, when Paul asked the Disciples at Ephesus, Whether they had received the Holy Ghost, they answered, We have not so much as heard whether there be any Holy Ghost, Act. 19.2. 
Paulus Fagius, in exod. 28.  They doubted not of the distinction of persons, having been instructed in that mystery; but had not been acquainted with those extraordinary abilities of prophesying and visions. We reject such Impostures, and therefore cannot but be aggrieved at that Popish Scandal, who call it, The Instinct of the Lutherans. 
joh. Vigu. natu. et Christi. Philos. c. 15. §. 2.  That holy Luthen opposed these fooleries, and we may oppose the life of Luther, against the foul mouth of that railing Viguerius.  
But let us dea●e with them a little more particularly in their Tenants.  
They said, that our Preachers were not sent of God; that they Preached not the true Word; that the Scriptures and external Word, is not the true Word of God; but we m●st only have the Testimony of the true Word, whic● is Christ; which is taught, not by Scriptures and Sermons, but inwardly. And therefore if we allege Scripture unto them, they answer,  
What have I to do with the dead letter, when I have the living Word of God in the living Spirit.  
Thus they purposely reject Scriptures, that they may more freely bring in their fancies. But is not that which is in the Prophet's mouth, the same that is from the Spirit? Therefore the Prophets, in all their Preach, declared their Authority, Thus saith the Lord And though the Ink and Paper be not the Word, yet thus is the word conveyed unto us; jeremiah had the Word from God, Baruch from jeremiah, the Ink and Paper from Baruch, and we from that, have Gods will and message to that people. Then Baruch answered. He pronounced all these words unto me with his mouth, and I wrote them with Ink in the Book, jer. 36.18. It was the Thessalonians praise, that they entertained the Ministry, and saw God in the Ministry: For this cause also thank we God without ceasing, because when ye received the word of God, which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God, 1 Thes. 2.13. And when they oppose the Spirit unto the Word, they make the Inditer contradict his own writings. But the word of the Lord endureth for ever, and this is the Word which by the Gospel is preached unto you, 1 Pet. 1.15.  
Again, they say, That Preaching must now cease, for, We are all taught of God, jer. 31.34. And that we need not the Sacraments, because we have the Spirit and the Thing signified by them.  
They still abuse Scripture, though in the general, they will reject Scripture; and that which they most strongly urge; Ye need not that any man teach you, but as the same anointing teacheth you of all things, and is truth, and no l●e, 1 joh. 2.27. That is not for them; the Apostle there intends but to plead for the Apostolic Doctrine; that they needed no other Doctrine but what God had delivered unto them: He gives himself explained in the former verse, that he would arm them against seducement, 
Iran l 4. cap 43.  These things have I written unto you concerning them that seduce you. The Apostolic Church itself, had the Spirit; the Holy Ghost came down upon them, yet they had Preaching likewise, witness their Sermons frequently recorded in the Acts. But how dare they so much dishonour the wisdom of Christ, seeing he pleased to Institute them, to call the Sacraments needless? Would that only wise God institute things to no purpose? But though we have the Spirit already, yet we may use the Sacraments. Christ had the Spirit, and yet he was baptised, Mat. 3.15. 
Non ratio ne sui, sed spectantium. Qu●a vita mea morum disciplina. Glos Ord.  He than received the Spirit in the form of a Dove, for our sakes, not his own. Cornelius had the Spirit before he was baptised. We must examine whether we be in the Faith, and so we must eat. And what though no other thing be in the Seal, than in the Promise; yet though I trust a man well, I have more ground for my trust, when I have his. Bond; so the Sacraments are intended for the strengthening of our Faith.  
I'll not longer pursue these; 
Io. Sleid. Hist. lib 10. Lamb. Hortensi▪ lib. Tumult. Anab. Henr. Dorpius, Edit. 1536.  they have been strange Pitches, to which many of these Enthusiasts have been lifted; They called David Georg their singular prophet, and himself was blasphemously bold to call himself, The Christ, the Messiah. 'Tis enough to name such horrible blasphemies; now let others enter to their part and acting.  

4. Against Anti vetera testamentaries.  4. Against such as receive not the Testimony of the old Testament. They say, the face of Moses is vailed, we neither can, nor may see him. They urge that of the Apostle to the Hebrews, In that he saith, A new Covenant, he hath made the first old, Heb. 8.13.  
But while they destroy the old, they destroy the new together with the old; That very quotation of their own is urged by the Apostle from the old Testament, Christ made use of it when he Preached upon the Book of the Prophet Esaiah, Luk. 4.17. And after his resurrection, beginning at Moses and all the Prophets, he expounded unto them the Scriptures, Luk 24.27. And Peter's Sermon, Act. 2. hath much from that Testament. But if they say, This was for the jews sake, we have to oppose that example of Philip to the Eunuch, a Gentile, an Aethiopian, at that time a Christian; to him Philip expounded Esaiah. And how often are such Scriptures, urged by Paul the Apostle of the Gentiles?  
But Moses is vailed? What will they infer? Most of the Ancients understood it only of his dark way of delivery; 
Long aliter nos Evangel●um promulga mus, quam Moses veterem legem▪ ●llo p lamb, ac apertè loqui non ●usus est, ed velo faciem obduxit, nos vero nihil patimur esse opertum aut oc●u●tum Chry, in loc. Tert. lib de Resur c. 55 Id●m. lib. 5. A●vers. Mar ca 1 Israel●tae rudes non potuerunt videre, quod finem hahe ret lex, quodque abroganda for●t Th●ophil. Cyril. in Io. lib. 3. cap 34. Orig. hom. 12. in exod.  He gave things obscurely, by the Gospel they are more. Theophilact, indeed, speaks a little to what they seem to mean: The rude Israelites could not see that the Law should have an end, and should be abrogated. But he speaks sound enough in that, and not to their purpose. But the Apostle hath best interpreted the mystery; We use great plainness of speech and not as Moses, which put a veil over his face, that the children of Is●ael could not steadfastly look to the end of those things, but their minds were blinded, for unto this day remaineth the same veil untaken away, in the reading of the old Testament, which veil is done away in Christ; But even unto this day when Moses is read, the veil is upon their heart, 2 Cor. 3.12, 13, 14, 15. 'Tis anselm's note, There is a double veil, one of Obscurity in those Typical things, another of want of faith in our hearts; neither of these will be plea for them to deny acquaintance with old Scriptures. I shall deal but with one other adversary, but a dangerous.  

5. Against Pure Sinless Anabaptists.  5. Against pure Anabaptists, such as were the Novatians and Catharists of old. They say, They are pure without sin; the glorious Church, not having spot, or wrinkle, or any such thing, Eph 5.27. Yea, that they cannot sinne, He that committeth sin, is of the Devil; Whosoever is borne of God, doth not commit sin, and he cannot sinne, because he is born of God, 1 joh 3.8, 9  
But we may answer Saint john by Saint john, If we say we have no sin, we deceive ourselves, and the truth is not in us, 1 joh. 18, We must therefore Reconcile him to an answer Interpreters are not agreed. 1 Ambrose, 
Aug. l 4 add Boni●. c. 7.  as Augustin relates his opinion, 
Aug de nat. et great. c. 14  understands it of the state of future glory. But he speaks of this life. 2. Others, as the same Augustine relates, not the facto, that they do not sin; but de iure, that they ought not. 
Electos adver●t quasi nunquam pec●asse, quoniam et si qua deliq●isset, in tempore vid ntur, non apparent in aeternitate, quia charitas patris ipsorum operet multitudinem peccatorum. Be●n serm ●●. in Cant. Bern serm. 1. Septuag.  But thus they are not differenced from unregenerate, for they also ought not to sin. 3. Bernard yet more strains it, to that covering love in God's praedestination. But 'tis not meant of imputation, for that phrase, he cannot sin, it cannot be meant, God cannot impute sin. 4. Augustine, in one place, seems to understand it of the different condition of man, that the Regenerate in this li●●, 
Renatos in hac 〈◊〉 partim esse filios Dei ratione generationis et inchoatae renovationis, partim filios huius seculi, respectu vetustatis in caern●, vel huc reliquae, quod ergo dicuntur non peccare id de illis dici quatenus sunt Dei fisii, quod verò iuben tur fateri, se adhuc habere peccatum, id ●●ill● dici, quaetenus sunt filii huius seculi. Aug. lib. 2. De pecs mer et Remis. cap 8. Aug. Tract. 5. in Io. Hier. l●b. 1. adven. Pelag Idem, lib 2. adven. jovin. Gernard. D●sp. 1. cont. Fanat. Thesibus, 53, 59 ad 70.  are partly the sons of God, in regard of generation and inchoate renovation, partly the children of this world, in regard of the oldness of the flesh still remaining in them: That therefore they are said not to sin, is spoken of them as they are the sons of God, that they are commanded to confess that they still have sin in them, is spoken of them as they are the children of this world. All which is true, as he intended it against the Pelagians, but not to the mind of this place. 5. But what the same Father delivers in another place, is consented to by others, understanding it of Reigning sins, wasting the conscience; This is a sin unto death: whereupon Saint john distinguisheth and clears the objection made from his own writing, cap. 3. All unrighteousness is sin, and there is a sin not unto death. We know that whosoever is borne of God, sinneth not, but he that is begotten of God, keepeth himself, and that wicked one toucheth him not, 1 joh. 5.17, 18. Howsoever we must admit of sin, He that is 
* Jmpossibile puto non contaminari extrema animae, etiam in viris qui perfecti putantur. Orig Aug. ad ●el●u●. epist. 108.  clean, yet hath need that his fee be washed, joh. 30.10. None of the Saints ever bragged that they were sinless. How shall I choose out my words to reason with God, whom, though I were righteous, yet would I not answer, but I would make supplication to my judge, saith that holy Patient, job 9.14.15, And he who had the Testimony of a man to God's heart, yet bends; If thou, Lord, shouldst mark Iniquity; O Lord, who shall stand? Psal. 130.3. Enter not into judgement, with thy servant▪ for in thy sight shall no man living be justified. Ps. 143.2. Who can say, I have made my heart clean, I am pure from my sin? Prov. 20.9. And all these, job, David, Solomon, though they lived in the time of the Law, had one ●nd the same Christ with us. And the justified Paul, I know nothing by myself, yet am I not hereby justified, 1 Cor. 4.4. 'Tis that which the holy Spirits of the Ancients have inveighed against. They say, 
Basil. lib. de c●nstit. Monast. c 1. Greg. Mor. l. 5. c 7. 8. 23 Cassian coll. 22. c. 7.  The Regenerate cannot sinne, the flesh only can. But what? Is it not their flesh? Where are themselves when the flesh sins? Or if they be Regenerate, are they not also men? 'Tis true, that the Flesh lusteth against the Spirit, and the Spirit against the Flesh, these are contrary the one to the other, Gal. 5.17. But the word Flesh, is here taken not phusically for the musculous substance of the flesh, but theologically for the viciousness of nature. And supposing it true in their literal sense, yet the very flesh, which is called the vessel, must he kept holy; This is the will of God, even your sanctification, that ye should abstain from fornication. That every one of you should know how to possess his vessel in Sanctification and Honour, for God hath not called us unto uncleanness, but unto holiness, 1 Thes. 4.3.4.7. I endure not to mention those filthy those filthy doctrines of David Georg, concerning Spiritual marriage, and the lawfulness of having many Spiritual wives, Ad augendam prolem. Doctrines contrary to an express Apostolic Rule, 1 Cor. 7.2. And more Bestial and impure, than the unclean heresies of the Valentinians and Gnostickes.  
They have another conceit suitable to the former, That in their prayers they will not make confession of their sins, nor petition for pardon. And therefore would have the petition of Remttte debita, Forgive our Trespasses, wiped out of the Lords prayers. Ah, bold presumers! Did Christ teach it, and shall they despise it? Are they so rich with Laodicea, that they stand in need of no pardon? We may say of them, as Tully against his Anthony, O te miserum! Wretched Anthony! And by so much more wretched, because thou knowest not that thou art so. The estate of such is more dangerous, than of the most profane, those are diseased with a fever, these with a Lethargy. The violence of the seaver may make the man sensible, that he needs physic; an open course of profaneness often strikes a man at his private and separated times. But the Lethargy is a dull disease, and the man, nor sees, nor cares. They cannot have heaven, 
Conc. Afr. Conc Miler Aug de Spir et lit. cap. 2. Basil Hom. de poenit. Amb. in Luc 1. Idem, lib. de fuga Saculi. Gennad de eccl. Dogm. cap. 31.  unless they have pardon. 'Twas an ancient error, and anciently opposed.  
All these several errors flow from the opposition of the Law, or the unjust maintenance; The jews do unjustly maintain: The Antinomists, the Enthusiasts, the Anti-vetera testamentaries, the Sinless Anabaptists, do as unjustly oppose it. We will not longer pursue them, but proceed in the last place, by way of conclusion of the whole Tractate, to another use.  
III. An use of exhortation. Let us not reject the Law, but make of it its own proper use. God will not have it contemned, there is morality in that command, Deutr. 32.46, 47. Set your hearts to all the words which I command you this day, for it is not a vain thing for you. And the man is described to be blessed, who meditates in the Law of God, and doth exercise himself therein day and night, Psal. 1.2. Let not Moses take the place of Christ, but yet make a right use of Moses: when works come in their own place, we can never perform enough of them: if we use them as our life, this were indeed to trample the blood of Christ under our feet, and to set Moses in the chair; but let the servant follow his Master; let Moses follow Christ, let the Law follow Grace, let Works follow Faith, that all may act their proper and designed parts. Let me call for works, that God may be Honoured, that your own consciences may be comforted, that wanderers may be called, that weak ones may be encouraged. 'Tis an end of our being, an end of our redemption; we are intended for action, we are created to good works, we are redeemed that we might serve; All those, all these considerations do call for working. Let me instance but the work of Redemption, because most agreeing to the argument in hand; Being delivered from the hand of our enemies, we must serve him in holiness and r ghteousnesse all the days of our lives, Luk. 1.74, 75. Let us contemplate the state of our misery, the estate of our deliverance. A poor Galleyslave that is wearied out by his continual tugging at the Oar, whose Arms do grow Brawny with excessive labour, and nothing more ordinary to him, than strokes and hard usage, so that he spins a poor and wearisome life, worse than death itself; if a ransom be freely paid for him, by one who commiserats his case, would he not gladly spend himself in the service of his Ransomer? 'Tis our case, we are the men. In what a slavish thraldom were we by nature, being chained, and servants to diverse lusts and pleasures? Christ was pleased to deliver us, and to pay his blood, a ransom: Oh let us live unto him that died for us. Work, and be Thankful; I may change the word of the Martyr, Pray, Pray, Pray, into another, seasonable for these times, Work, Work, Worke. Beloved! They are dull times that we are fallen upon, let us not be dully negligent with the times I may bespeak you, as our Saviour in that parable to the Loiterers, Cur statis otiosi? Why stand ye all the day idle? Why do ye dishonour your faith? Open the mouths of the adverse part; Bring a stain upon the professed Religion: Work, for God's sake, for the Faith's sake, for Religion sake, for your own sake, work. We spend a away our times idly, one talks away his time, another sports away his time, another trades away his time, almost all do lavish it away. Why stand ye, all your youth, all your age, all your life time idle? Hath no man hired you? Was not the blood of Christ laid down for you? Let us at length be ashamed of our barrenness and unfruitfulness in good works. Let us be acquainted with our Master's will, and to that end make use of the Law, That the Righteousness of the Law may be fulfilled in us, who walk not after the flesh, but after the Spirit, Rom 8.4. The Law is a royal Law, and must be observed; If ye fulfil the royal Law, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to the Scripture, 
Aquinas. Gorrhan. Faber.  ye do well, jam. 2.8. Some understand it of the Gospel only, but unfitly. The Royal Law, is as the Royal way, the King's highway, a plain Rode, without turnings or by-paths. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Regia lex sicnt via Regia fine diverticulis.  A by-way, is a compassing way, the Law, the will of God is only straight. The passage by the Law, is like the passage intended by Israel thorough Edom, they would go by the King's Highway, and neither turn to the right hand nor to the left, Num. 20 17. Let us use that way constionably, let us use it, and receive not the Grace of God invain, 2 Cor. 6.1. That we may receive that grace into our hearts, as well as into our ears. And by this we may make a trial also of our works. 1. If we receive not that grace in vain we shall receive a power to enable us, together with the command; and if we receive the Law, the Word in power, it begets us more than to a mere form. 2. If we receive not that grace in vain, we receive a will to obey, so well as we do obey; and we shall obey willingly, though there were no Law nor no curse. The Christian delights in the command, and so the yoke is easy; they are a willing people in the day of God's power, Psa. 110.3. and serve God not in the oldness of the letter, but in the newness of the spirit, Rom. 7 6.3 If we receive not that grace in vain, we shall prise Grace, and make it our endeavour to express ourselves thankful. Let it be our care to know the will of God, and to do it. And because we shall never perform the Law well, till the Law be within us, let us challenge of God the Covenant, That he would write the Law in our inward parts.   
FINIS.   

The Contents.  

THE Analysis of the second Chap. to the Galatians, pag. 2, 3, etc.  
Doct. A man is not justified by the works of the Law, but by the Faith of jesus Christ. p. 7  
Explication of the Doctrine. ibid.  
What justice is. p 8  
What justification is. p. 9  
The Explication of the Name. ibid.  
Of the thing itself 12  
The nature of justification. ibid.  
The Degrees. 13  
The Kinds. ibid.  
The false causes of justification excluded. 15  
Papists Tenet of justification by works, their evasion of a twofold merit, confuted. ibid. & to 24  
The true meritorious cause of justification, Christ jesus. 24. to 29  
How Christ is our Righteousness; viz. by Faith. 29  
What Faith is. ibid.  
Faith seated both in the will and intellect. 30  
The manner how Faith justifies: 1. Negatively. 31  
2. Positively. 32  
Faith not the meritorious cause of our justification. 33  
Faith justifieth not because of God's gracious acceptance. 34  
justification by Faith, confirmed by Testimony. 39  
By Arguments. Argument. 1. 40, etc.  
The Doctrine of Christian Liberty. 48. etc.  
Liberty diverse. 49  
Liberty described 51  
What we are freed from. 54  
Of Indifferents. 60  
Indifferents twofold; Things, Men. 60, 61  
Constitutions of men twofold, Political, Ecclesiastical. 61, 62.  
Conclusions touching the nature and extent of Indifferents. 63  
The ends of our freedom, and of the DoctrIne of it: 66 & 71, 72, 73  
False conceits of Christian Liberty. 67  
Exhortation to stand fast in our Liberty. 75  
Objection answered. 79  
Exhortation to rejoice in our Liberty, 80  
Argum. 2. of our justification by Faith. 91  
A twofold absurdity in the tenet of justification by the Law. ibid. etc.  
Argum. 3. Of justification by Faith. 95  
How fare forth we may be angry. 97  
Heretical Teachers, bewitchers. 99  
In our reproofs we must labour to be both plain and pleasing. 100  
Doct. 1. Faith seethe things that are fare removed. 102  
Doct. 2. All our Preaching must be to paint out Christ to the people. 104  
Argum. 4. Of justification by Faith. 111  
The absurdity of expecting justification by the works of the Law. 112  
Argum. 5. Of justification by Faith. 117, 118, etc.  
Argum. 6. 122  
Argum. 7. 126  
Argum. 8. 129  
Six things observable: 1. Who hath redeemed us. 2. From whom. 3. From what. 4. How it was done. 5. To what end. 6. By what mean. Gal. 2.13. 131, 132  
Argum. 9 134, 135  
Objection against the inheritance being of promise, answered. 136  
The promises of the Law and Gospel, differ. 138, 139  
Confirmation in Scripture, threefold. 140  
Application of the Doctrine of justification by Faith. 144  
objection 1. If we be justified by Faith only, to what end serveth the Law? 145, 146  
Answered. 149  
The use of the Law. 152, 153, 154  
Reasons for the continuing of the Law. 154  
Question concerning the duration of the Law. 158  
By whom the Law was ordained. 16●  
Two commendations of the Law. 161 & 166  
The inference of the Papists for the Mediation of Saints and Angels, from the Mediatorship of Moses, confuted. 170  
Christ is not a Mediator of one 171  
A Mediator what. 173  
The cause of disagreement ibid.  
Twofold Application; 1. From the use of the Law; 2. From the continuance of that use 17●  
The use of the Law two fold. 1. Civil: 2. Spiritual. ibid.  
The Civil use of the Law, to restrain sins ibid.  
The Spiritual use to discover the nature of sin to us. 177  
The way to get mercy, is to know we need it. 183  
The Law was added till the Seed should come, expounded literally and spiritually. 185  
Objections of an humbled conscience.  
Objection 2. Against the use of the Law: If it be for transgressions, than it is against the Promise. 192  
The Apostles answer. 193  
To give life, the same that to justify. 195  
The Law cannot give life proved two ways. 196  
The Scriptures shut up under sin two ways: 1 By Promises: 2. By the Law. 198  
The extent of the word Concluded. 200  
The accidentary use of the Law. 201  
The diverse acceptions of the word Faith. 204  
To come unto Faith, and to come unto Christ, of one signification. 205  
The knowledge of this necessary for two things; 1. To know that the Father's were not without Faith; 2. How Faith is imputed to us for Righteousness. ibid.  
To be kept under the Law, expounded. ibid.  
The right Divine described from Psa. 147.11. 209  
The difference of the righteousness which is by the law, and that by faith. 211  
How the jews were directed to Christ by the Law. 212  
How the Law leads us, diversely expounded. 213  
The manner of our Salvation; there are two Forms or Classes, one under the Law, the other under the Gospel. 215  
Two sorts of Scholars hereby condemned. ibid.  
Faith leads us to Christ, not as to a Law giver, but as to a justifier. 216  
The Question, How the Law is abrogated, and how useful, discussed. 217▪ etc.  
Some Scriptures seeming to prove the abrogating of the Law; some, that it is not abrogated, reconciled. 222  
To whom the Law was given. 223  
The causes why the Law should be abrogated: 1. That the Gentiles might be called: 2. Because it was an intolerable burden. 3. Because it was unprofitable: 4. Be-it was pernicious. 226, &c  
Three things signified by the word Law. 230  
1. The whole Scriptures, 2. the Books of Moses, 3. the pedagogy of Moses in his four last books. 231  
The Law as taken for the pedagogy of Moses, is not wholly abrogated. ibid.  
Three things in the pedagogy of Moses; Promises, Types, and commands. ib.  
The Law taken for promises and types, abrogated. ib.  
The law taken for the commands, not abrogated. 232  
The general description of the law, 1. from the end. 232. 2. from the form. 233  
Law twofold. 1. Divine, 2. Humane. 233  
The Divine Law considered three ways: 1. As impressed on men's minds by an innate speech: 2. As enuntiated by speech declarative: 3. As comprehended in writing. ibid.  
The more special description of the Law. 234  
The Law written, called Moses law, is threefold, Moral, Ceremonial, judicial. ibid.  
Two parts of the Ceremonial and judicial law; Externall, Internal. ibid.  
The inward thing of the Ceremonial law, is Faith and Piety. ibid.  
The inward thing of the judicial, mutual love & piety. ib  
The Inward things in the Ceremonial and judicial law, are eternal; the outward only abrogated. 235  
The Ceremonial law, what. ibid.  
The use of the Ceremonial law threefold. ibid. & 236  
Abrogated by Christ's coming. ibid.  
By what degrees the Ceremonial law was abrogated: 1. in truth: 2. in fact. ibid.  
The judicial Law, what. ibi.  
The use of it threefold. 237  
The abrogation of it. ibid.  
The judicial Law so far as it is typical abrogated. ibid.  
The judgement of the judicial law neither simply forbidden, nor prescibed to any. ibid.  
Such things as are of common and general right in the judicial law, are still in force. 238  
How we may know them ib.  
The Moral law what. 238  
The Moral law how far forth abrogated. 239  
Love, the Substance of the Moral law. ibid.  
Six Circumstances of the Moral law. 240, 241  
The use of the Moral law, before sin entered. 242  
The use of it under the state of sin, threefold. ibid.  
The use of it under the state of grace. ibid.  
The Law, the Promise, and the Gospel, considered as opposites. 245  
As Subordinates'. ibid.  
The comparison of the law and Gospel, how they do agree and differ. 247. etc. to 256  
The comparison of the Promise and Gospel, how they agree and differ. 256  
The Objections of the jews, for the continuance of the Ceremonial and judicial law, answered. 260  
Against Antinomists and Libertines; their Objections answered. 263  
Against Enthusiasts; their false Arguments. 273  
Against those that receive not the old Testament. 284  
Moses veil, what. 286  
Against pure sinless Anabaptists. 288  
The Exposition of diverse interpreters on those words, Whosoever is borne of God, sinneth not. ib.  
Use of Exhortation, not to reject the law. 297  
The estate of the law ib.  
Three rules to try our Works by. 304   
FINIS.