third end of the Law by them not mentioned This Logicians call Falâ—acia consequeâ—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 workes doe not Iustifie why are they then done If the Sacraments conferre not grace and ex opere operato by the very worke done why are they administred To what are they profitable If Christs 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 signe These are Paralogismes captious argumentations Is there no end because not that end which wee will needs appoint The law doth not Iustifie ergo 't is in vaine A vain Consequence My money cannot Iustifie mee my eyes cannot my hands cannot are they all therfore in vaine Or shall I cast away my mony pull out my eyes or cut off my hands Away with such frowardnes All have their proper uses Mony for traffique eyes for sight hands for action workes for gratitude the Law for direction Faith for Iustistcation The Law is good if it bee used as Law if it keepe within its owne bounds As things are distinct so are their uses The Sunne hath use and operation sutable to it selfe So the water so the earth the Sun sends influence and refresheth the water cooles and moystens the earth gives encrease So the Law hath it's use It was added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was set or added to that is Posita pro Appostâ—a â— adâ—cta pro missioni it was adjected or added unto the Promise God gave the Promise that the Inheritance should bee by that Crys â—om 4. Hier. tom 9 Latam superbienti populo ut quoniaÌ„ gratiam Charitatis nisi humiliat 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 Accessory 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 keepe and restraine them from sin Augustine that it might teach them to know and acknowledge their sinnes So the Apostle frequently Rom. 3.19 20. Now wee 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 sinne Rom. 4.15 Where no Law is there is no transgression Rom. 7.7 I had not knowne sinne but by the Law for I had not knowne lust except the Law had said Thou shalt not lust Briefly the Law was added 1. To manifest sinne that it might be instar speculi as a glasse to discover the deformed 2. To restraine sinne that it might be instar fraeni as a bridle to curbe us from our forward venturings 3. To punish sinne by Threats that it might bee instar verberis as a scourge to correct our wantonnes Cursed is every one that remaines not in all things 4. To encrease sinne by irritation that it might be instar stimuli as a spurre to irritate But this is by accident for the Law is holy and the Commandement is holy and iust and good Rom. 7.12 The Law then causeth sinne to encrease Chrys in loc Gennad in loc Lyranus Non causaliter sed consequutivè Consequently not causally and that Non ex parte legis but nostri through our defect not from the nature of the Law For 1. Wee rush upon that more greedily which is forbidden like a River which makes a greater noyse and overflowes wâ—th more violence when it meets with a stone or banke in the way Whether it bee that our desires are more toward such things as are without our power as things prohibited are neglecting what is easie and soone 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 breakes forth the more violently Perer. numer 78. Or whether it bee onely from the perversnesse of mans will and his meere 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 wee tend to forbidden things and the Law by accident encreases sinne Minus peccati est si quod non prohibetur admittas Orig. Amb. lib. de Iob. cap. 4. Aug lib. 1. qu ad Simpâ—ic qu. 1. 2. The Law by accident encreaseth sinne because then wee sinne with aggravation His sinne is greater who offends against a knowne will than he that out of ignorance doth it 3. Againe the number of sinnes 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. Sinne taking occasion by the Commandement wrought in mee 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 sinne when the law of commandments intends the destruction of our building and the hindring of our course So the Gangrena and the Elephantiasis Ambr. li. 1. de patr Iac. are the worse for medicine It followes Added because of transgressions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untill the seed should come Who the Seed is was before declared vers 16. Hee saith not And to Seeds as of many but as of one And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To thy Seed which is Christ But doth the comming of Christ terminate the duration of the Law Doth the Law cease to reveale to restraine to punish to irritate sinne after Christ is come How then is our Saviours witnesse of himselfe true Thinke not that I am come to destroy the Law or the Prophets I am not come to destroy but to fulfill Mat. 5.17 Is not the Law eternall Or why is the mention of such a period Yes The Law continues and the use continues to the worlds end but neither in a Mosaicall manner Thus what the Apostle speakes It was added till the Seed we may understand 1. Simply concerning all Lawes iudiciall ceremoniall morall as Mosaicall The Law did convince by Rites and by precepts as by them So the hand-writing of Ordinances was against us Israel was a stiffe-necked people modo frenis modo calcaribus
this application and the clearing of the first Objection Obiect 2 2. The second Objection and the Solution of it are contained in the foure following verses the 21 22 23 24. The Text. VERS 21. Is the Law then against the promises of God God forbid for if there had been a Law given which could have given life verily righteousnesse should have beene by the Law VERS 22. But the Scripture hath concluded all under sinne that the promise by Faith of Iesus Christ might be given to them that beleeve 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 Schoolemaster to bring us unto Christ that we might be Iustified by Faith Obiect IF the Law bee for Transgressions then it is against the Promise The argument is from the contrary effects of the Law and Promise The Law manifests sinne terrifies condemnes 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 soluâ—ion of the former obiection then it will follow If the Law be not for Transgressions which was supposed in that answer then either the Law Iustifies or it is in vaine But the Law is not in vaine Therefore Iustification is by the Law This is the strength of the Objection But the Apostle answers 1. Reiectione Shortly and yet sharpely by rejecting such an absurdity God forbid 2. Ratione Soundly by good argument It would rather follow That the Law were against the Promise if righteousnes were by the Law And so his Retorsion and the Argument stands thus If righteousnesse should be by the law it could not be by promise But the Law is not against the Promise Therefore it cannot Iustifie Righteousnesse cannot bee by the Law God forbid Because wee failed in the condition shall God faile in the promise that the Inheritance should no longer be by it but by our observation of a stricter added Law God forbid for our sinnes cannot hinder Gods promise nor is God a lyar because we are lyars Though wee change he is immutable Againe we may observe something more in one phrase used by Paul To give life is of the same signification as to Iustifie If there had beene a Law which could have given life that is which could have Iustified Wee may finde one by the other if wee bee truly Iustified we shall find our selves truly quickened Away with a dead faith 't is the staine of our Doctrine of Free Iustification There are many plead The witnesse of Bloud that they stay upon the merits of Christ yet can find no witnesse of water the life of Sanctification But both are ioyned by the Apostle and must bee found in the conscience There are three that beare witnesse in earth The Spirit and Water and Bloud and these three agree in one 1 Ioh. 5.8 Hee proceedes 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 giuen 1 The contrary effect of the Law The Scripture hath concluded all under sinne The Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is referred unto God Rom. 11 â—2 God hath concluded all under unbeleefe The conioyned 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 wee may observe that God the Law Panigarolla lect 1. Discep Cathol carranza Conâ—r 1. Lorichius in Fortâ—l haeres 5. the Scripture those words are promiscuously used How then doe the Papists call the Scripture a dead letter What is so honoured by the Spirits witnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in 2 ad Cor. Homil 13. we may safely receive as the â—udge of controversies Hence that holy Chry. spake it with so much zeale Wherefore I entreate and beseech you all that not much heeding what this or that man thinkes of these things you would require all these things out of the Scriptures What could have been spoken by us more directly That t is a wonder the Iesuites proclaime him not a Lutheran an Hereticke Hath concluded under sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Scriptures have shewed men their guilt by which sight they are so imprisoned and fettered that they can see no escape unlesse there bee a freedome by Christ The Scripture shuts up thus 1. By promises Gen. 3.15 The Womans Seed shall bruise the Serpents head Gen. 22.18 In Abrahams Seede shall all the Nations of the earth be blessed These imply that wee are under the Curse which in this manner and thus onely is to bee removed 2. By the Law Deut. 27.26 Cursed be hee that confirmeth not all things written in the Law to doe them But is God the cause of sinne because hee shuts all under sinne No The Iudge who imprisons a malefactor is not the cause of his offence his is an act of Iustice because hee hath offended But how then doth he shut up Is it because he a Orig. Oâ—d glos Tollet Gorrhan onely 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 onely for the glory of his grace to others That is but too much But hee d Aug cont Jul. l 5 c. 3 punished them with their own gives and fetters The staâ—e of nature is a state of bondage men as they are sinfull so they are shut up under sin punished wâ—th it and kept unto wrath Like an imprisoned malefactor burthened equally with his memory and his feare while the one presents sinne the other execution so is man under the law Concluded all The word is large and signifies both men and actions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Al things For things created unto mans 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. Vnto them that are defiled nothing is pure Tit. 1. 15. The creature is subiected unto vanity and not of its own minde 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 sentiebâ—nt quidem sua peccaâ—a non sentientes autem nec desiderabant remissionem deait legem quae proderet vulnera quo medicum requirerent Chrys By it selfe 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 'T is a Metonymie
Ceremoniall as also the Iudiciall Law hath two parts one externall the other internall the body and the soule or the substance the accidents or the shell and the kernel The inward thing of the Ceremoniall is Faith and Piety of the Iudiciall is mutuall love and piety these are eternall The outward thing of both is only abrogate yet not all equally Some Ceremonies are so abrogated that they cannot be revoked againe without denying Christ Some and some politicke Lawes may bee received But wee shall best discerne by handling all severally 1. The Ceremoniall law is an ordinance containing precepts concerning externall worship given to the Israelitish Church whē it was yet an infant The use of it was 1. To keepe 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 Christs comming 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 Hierusalem the City and of the Temple the more speciall place assigned for the worship 2. The Iudiciall Law is an Ordinance containing precepts concerning the form of government Some of the precepts being of generall some of particular Right The use of it was 1. That there might bee to all a certain rule of publike equity That in this sense Hierusalem might bee 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 farre as this Law is typicall so farre it ceaseth 2. These Iudgements simply are neither forbidden nor prescribed unto any people 3. Such things as are of common generall right are still in force and must be obeyed for what is in substance morall is perpetuall wee may know the common naturall morall perpetuall Iudgements by two rules 1. If they directly fence and give the guard unto a morall 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 Morall Law is scattered throughout the whole Bible and summ'd up in the Decalogue 'T is 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 summe of which is the love of God and the love of our neighbours To enquire into the abrogation of this we will see 1. The Substance of it 2. The Circumstances of it 3. The Vses of it 1. The Substance of the morall is Love which our Savior divides To God that is the first and great Commandement 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 eternall 2. The Circumstances were many 1. Of the giver Moses A man an Hebrew 2. Of the Subject recipient the Iewes a limited people 3. Of the place Sinai a bounded hill and within the Iewes pale 4. Of the time fifty daies after their departure from Aegypt 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 annext or hung as a Tablet to the Tables of stone These are abrogate for wee have nothing to doe with Moses nor is the substance of the Law lesse ours because wee are not Iewes We looke not to Sinai the hill of Bondage but to Sion the mountain of grace and wee take the Law as an eternall will written in our hearts by the Spirit of God from which we do not expect life not feare rigour 3. The uses of this Law vary as a mans estate vavaries 1 Before sinne entred the use was for life and Iustification that is now abrogate for else Righteousnesse should be by the law but that being weake through the flesh it is now of promise 2 Vnder the state of sin the use intended was 1. To argue of sinne 2. To convince of weakenesse 3. To compell to seeke grace to have recourse to Christ And in this is abrogate in respect of curse and condemnation 3 Vnder the State of grace it hath an use convenient to it to bee a perpetuall Rule of life 1 A Glasse wherein wee may better know Gods wil. The servant or the sonne that is willing must learne yet how to actuate his willing disposition Though we as sonnes 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 lanthorne to our paths Psal 119.105 2 Wee need exhortation too and our sluggish flesh wants a sweete Monitour that we may be forwarded in our slackings and wandrings 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 reproofe and for correction 2 Tim. 3 16. Wee cast not away that holy and good Law but know our sinnes provoke our dulnesse rule our carriage by it I 'll adde no more here because I shall be occasioned to speake more unto the Question in the use that I en end to make of what hath beene positively laid the use shal be for Instruction for Confutation for Exhortation 1 An use of Instruction This former Doctrin hath given a foundation to clear unto us that mystery How the Promise of the Covenant the Law and the Gospel referre one to another how they agree how they differ The Law the Promise and the Gospell may bee 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 Gospell And the necessity of making a promise and publishing the Gospell declares that man obeied not the Law given for Iustification might not be Simul ex gratiâ et debito at once both of grace and of debt It implyes contradiction 2. As Subordinates The Promise ought to goe before the Gospell and to be fulfilled by it It was not fit so great a good as the Gospell 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 appeare that being convicted we might flye unto our Refuge so the whole Law served the Gospell and the
wee by nature being chained and servants to divers lusts and pleasures Christ was pleased to deliver us and to pay his bloud a ransome Oh let us live unto him that dyed for us Worke and bee Thankefull I may change the word of the Martyr Pray Pray Pray into another seasonable for these times Worke Worke Worke. Beloved They are dull times that wee are fallen upon let us not bee dully negligent with the times I may bespeake you as our Saviour in that parable to the Loyterers Cur statis otiosi Why stand ye all the day idle Why doe yee dishonour your faith Open the mouthes of the adverse part Bring a staine upon the professed Religion Worke for Gods sake for the Faiths sake for Religion sake for your owne sake worke We spend a away our times idlely one talkes away his time another sports away his time another trades away his time almost all doe lavish it away Why stand yee all your youth al your age all your life time idle Hath no man hired you Was not the bloud of Christ laid down for you Let us at length bee ashamed of our barrennesse and unfruitfulnesse in good works Let us be acquainted with our Masters will and to that end make use of the Law That the Righteousnesse of the Law may be fulfilled in us who walke not after the flesh but after the Spirit Rom 8.4 The Law is a royall Law and must be observed If ye fulfil the royall Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Scripture Aquinas Gorrhan Faber yee doe well Iam. 2.8 Some understand it of the Gospell only but unfitly The Royall Law is as the Royall way the Kings high-way a plaine 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 onely streight The passage by the Law is like the passage intended by Israel thorow Edom they would goe by the Kings High-way and neither turne to the right hand nor to the left Num. 20 17. Let us use that way cōscionably 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 eares And by this we may make a tryall also of our workes 1. If we receiue not that grace in vain wee shall receive a power to inable us together with the command and if wee receive the Law the Word in power it begets us more then to a meere forme 2. If wee receive not that grace in vaine wee receive a will to obey so well as we doe obey and wee shall obey willingly though there were no Law nor no curse The Christian delights in the command and so the yoke is easie they are a willing people in the day of Gods power Psa 110.3 and serue God not in the oldnesse of the letter but in the newnes of the spirit Rom. 7 6.3 If wee receive not that grace in vaine wee shall prize Grace and make it our endevour to expresse our selves thankfull Let it be our care to know the will of God and to doe it And because wee shall never performe the Law wel till the Law be within us let us challenge of God the Covenant That hee would write the Law in our inward parts FINIS The Contents THE Analysis of the second Chap. to the Galatians pag. 2 3 c. Doct. A man is not iustified by the workes of the Law but by the Faith of Iesus Christ p. 7 Explication of the Doctrine ibid. What Iustice is p 8 What Iustification is p. 9 The Explication of the Name ibid. Of the thing it selfe 12 The nature of Iustification ibid. The Degrees 13 The Kindes ibid. The false causes of Iustification excluded 15 Papists Tenet of Iustification by workes their evasion of a twofold merit confuted ibid. to 24 The true meritorious cause of Iustification Christ Iesus 24. to 29 How Christ is our Righteousnesse viz. by Faith 29 What Faith is ibid. Faith seated both in the will and intellect 30 The manner how Faith Iustifies 1. Negatively 31 2. Positively 32 Faith not the meritorious cause of our Iustification 33 Faith Iustifieth not because of Gods gracious acceptance 34 Iustification by Faith confirmed by Testimony 39 By Arguments Argument 1. 40 c. The Doctrine of Christian Liberty 48. c. Liberty divers 49 Liberty described 51 What we are freed from 54 Of Indifferents 60 Indifferents twofold Things Men. 60 61 Constitutions of men two-fold Politicall Ecclesiasticall 61 62. Conclusions touching the nature and extent of Indifferents 63 The ends of our freedome and of the DoctrIne of it 66 71 72 73 False conceits of Christian Liberty 67 Exhortation to stand fast in our Liberty 75 Obiection answered 79 Exhortation to reioyce in our Liberty 80 Argum. 2. of our Iustification by Faith 91 A two-fold absurdity in the tenet of Iustification by the Law ibid. c. Argum. 3. Of Iustification by Faith 95 How farre forth wee may bee angry 97 Hereticall Teachers bewitchers 99 In our reproofes wee must labour to bee both plaine and pleasing 100 Doct. 1. Faith seeth things that are farre removed 102 Doct. 2. All our Preaching must be to paint out Christ to the people 104 Argum. 4. Of Iustification by Faith 111 The absurdity of expecting Iustification by the works of the Law 112 Argum. 5. Of Iustification by Faith 117 118 c. 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 Obiection against the inheritance being of promise answered 136 The promises of the Law and Gospell differ 138 139 Confirmation in Scripture three-fold 140 Application of the Doctrin of Iustification by Faith 144 obiection 1. If we be iustified by Faith onely 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. Civill 2. Spirituall ibid. The Civill use of the Law to restraine sinnes ibid. The Spirituall 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 Obiections of an
humbled conscience Obiection 2. Against the use of the Law If it be for transgressions then it is against the Promise 192 The Apostles answer 193 To give life the same that to Iustifie 195 The Law cannot give life proved two wayes 196 The Scriptures shut up under sinne two wayes 1 By Promises 2. By the Law 198 The extent of the word Concluded 200 The accidentary use of the Law 201 The divers 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 Fathâ—rs were not without Faith 2. How Faith is imputed to us for Righteousnesse ibid. To be kept under the Law expounded ibid. The right Divine described from Psa 147.11 209 The difference of the righteousnes which is by the law and that by faith 211 How the Iewes were directed to Christ by the Law 212 How the Law leades us diversly expounded 213 The manner of our Salvation there are two Formes or Classes one under the Law the other under the Gospell 215 Two sorts of Schollers hereby condemned ibid. Faith leads us to Christ not as to a Law giver but as to a Iustifier 216 The Question How the Law is abrogated and how usefull discussed 217 c. 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 bee called 2. Because it was an intolerable burthen 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 Bookes of Moses 3. the paedagogie of Moses in his foure last books 231 The Law as taken for the paedagogie of Moses is not wholly abrogated ibid Three things in the paedagogie 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 generall description of the law 1. from the end 232. 2. from the forme 233 Law twofold 1. Divine 2. Humane 233 The Divine Law considered three wayes 1. As impressed on mens mindes by an innate speech 2. As enuntiated by speech declarative 3. As comprehended in writing ibid. The more speciall description of the Law 234 The Law written called Moses law is three-fold Morall Ceremoniall Iudicial ibid. Two parts of the Ceremoniall and Iudiciall law Externall Internall ibid. The inward thing of the Cerâ—moniall law is Faith and Piety ibid. The inward thing of the Iudicial mutual love piety ib The Inward things in the Ceremoniall and Iudiciall law are eternall the outward only abrogated 235 The Ceremoniall law what ibid The use of the Ceremonial law three-fold ibid. 236 Abrogated by Christs comming ibid. By what degrees the Ceremoniall law was abrogated 1. in truth 2. in fact ibid. The Iudiciall Law what ibi The use of it threefold 237 The abrogation of it ibid. The iudiciall Law so far as it is typical abrogated ibid. The iudgement of the iudiciall law neither simply forbidden nor prescibed to any ibid. Such things as are of common and generall right in the Iudiciall law are still in force 238 How we may know them ib. The Morall law what 238 The Morall law how far forth abrogated 239 Love the Substance of the Morall law ibid. Six Circumstances of the Morall law 240 241 The use of the Morall law before sinne entred 242 The use of it under the state of sinne threefold ibid. The use of it under the state of grace ibid The Law the Promise and the Gospell considered as opposites 245 As Subordinates ibid. The comparison of the law and Gospell how they doe agree and differ 247. c. to 256 The comparison of the Promise and Gospell how they agree and differ 256 The Obiections of the Iewes for the continuance of the Ceremoniall and Iudiciall law answered 260 Against Antinomists and Libertines their Obiections answered 263 Against Enthusiasts their false Arguments 273 Against those that receive not the old Testament 284 Moses veile what 286 Against pure sinlesse Anabaptists 288 The Exposition of divers interpreters on those words Whosoever is borne of God sinneth not ib. Vse of Exhortation not to reiect the law 297 The estate of the law ib. Three rules to try our Works by 304 FINIS