Milton

¶1EVANGELIUM est NOVA DISPENSATIO FŒDERIS GRATIÆ, EXCELLENTIOR MULTO LEGE ET PERFECTIOR, PRIMUM A MOSE ET PROPHETIS OBSCURIUS, DEINDE AB IPSO CHRISTO EJUSQUE APOSTOLIS ET EVANGELISTIS PLENA LUCE ANNUNTIATA, INDE FIDELIUM CORDIBUS PER SANCTUM SPIRITUM INSCRIPTA, ET AD FINEM MUNDI PERMANSURA, SUB PROMISSIONE VITÆ ÆTERNÆ OMNIBUS PER OMNES GENTES CREDENTIBUS IN CHRISTUM EXHIBITUM, ET COMMINATIONE MORTIS ÆTERNÆ NON CREDENTIBUS DENUNTIATA.

¶2NOVA. Jer. xxxi. 31, 32, 33. cum Heb. viii. 8, 9. peragam cum domo Israelis et cum domo Judæ pactum novum; non secundum pactum quod feci cum patribus ipsorum—. Et novum testamentum dicitur, Matt. xxvi. 28. Marc. xiv. 24. Luc. xxii. 20. 1 Cor. xi. 25. et 2 Cor. iii. 6. Sed vox διαθήκη, Hebraice בְּרִ֔ית, pro συνθήκῃ sive pacto apud scriptores biblicos fere usurpatur, et Latine vertitur, 2 Cor. iii. 14. veteris pacti. Gal. iv. 24. duo pacta; et alibi. Testamentum autem proprie semel tantum dicitur, addita peculiari ratione: Heb. ix. 15, 16, &c. ob id novi testamenti mediator est, ut morte ad redemptionem earum transgressionum intercedente, quæ fuerant sub priore pacto, qui vocati erant, promissam æternam hæreditatem acciperent: nam ubi testamentum est, mors intercedat necesse est testatoris.

¶3EXCELLENTIOR—. Matt. xiii. 17. multi prophetæ et justi desiderarunt conspicere quæ conspicitis, et non conspexerunt; et audire quæ auditis, et non audierunt. 2 Cor. iii. 11, &c. si quod evanidum erat, fuit gloriosum, multo magis est gloriosum id quod manet: itaque cum hujusmodi spem habeamus, multa in loquendo evidentia utimur; nec simus sicut Moses—. Heb. vii. 18, 19, 20, 22. nihil enim consummavit lex; sed superintroducta spes potior, per quam appropinquamus Deo: etiam quatenus non absque jurejurando: nam illi quidem absque jurejurando sacerdotes facti sunt, hic vero cum jurejurando—: tanto melioris pacti sponsor factus est Jesus. Et viii. 6, &c. quanto præstantioris pacti est mediator, quod præstantioribus promissis sancitum est, &c. indam leges meas menti eorum—. Jacob. i. 25. at is qui introspexerit in perfectam illam legem libertatis, et permanserit in ea, quia non fuerit auditor obliviosus, sed effector operis, is beatior erit in opere suo. 1 Pet. i. 10, &c. de qua salute exquisierunt, et quam scrutati sunt prophetæ, qui de ventura in vos gratia prophetarunt—: per emissum e cœlo Spiritum Sanctum; in quæ cupiunt angeli introspicere. Vocatur itaque ministerium et sermo reconciliationis. 2 Cor. v. 18, 19. cum lex iram efficiat, Rom. iv. 15.

¶4A MOSE ET PROPHETIS. Joan. v. 39. illæ testantur de me. et v. 46. si crederetis Mosi, crederetis mihi; nam ille de me scripsit; nempe Gen. iii. 15. et xxii. 18. et xlix. 10. Deut. xviii. 15. Luc. xxiv. 27. exorsus a Mose—. et v. 44. oportere impleri omnia quæ scripta sunt in lege Mosis et prophetis et psalmis de me. Act. xvii. 11. examinantes scripturas, an—. et xxvi. 22, 23. nihil extra dicens quam ea quæ prophetæ ac Moses—. Rom. iii. 21. comprobata testimonio legis ac prophetarum. 1 Pet. i. 10, &c. qui de ventura in vos gratia prophetarunt.

¶5CORDIBUS INSCRIPTA. Isa. lix. 21. de me autem, hoc erit fœdus meum cum istis, ait Jehova; Spiritus meus qui est in te et verba mea quæ posui in ore tuo, non recedent ex ore tuo, aut ex ore seminis tui, aut ex ore seminis seminis tui, ait Jehova, ex hoc tempore usque in sæculum. Jer. xxxi. 31, 32, 33. ecce dies venturi sunt—: nam hoc est illud fœdus quod pangam cum domo Israelis post dies hos, dictum Jehovæ (attende hoc p. 301ipsum quid sit in quo excellentiam novi fœderis præ vetere ponit) indam legem meam menti eorum, et cordi eorum inscribam eam—, cum Heb. viii. 10, &c. hoc est pactum—: indam leges meas menti eorum—; et ero ipsis Deus, et ipsi erunt mihi populus—. Joel. ii. 28. erit postea, ut effundam Spiritum meum super omnem carnem—; quinetiam super servos et super ancillas diebus illis effundens Spiritum meum. Adde ex loco illo Jeremiæ v. 34. quotquot erunt, cognoscent me, a minimo eorum usque ad maximum eorum. et Joelis v. 28. prophetabunt filii vestri et filiæ vestræ; seniores vestri somnia somniabunt, juvenes vestri visiones videbunt, cum Act. ii. 16, 17, 18. Etenim vere fideles aut prophetant, aut prophetiæ et somniorum et visionum instar in se habent Spiritum Sanctum. 2 Cor. iii. 3. vos esse epistolam Christi subministratam a nobis, inscriptam non atramento, sed Spiritu Dei vivi; non in tabulis lapideis, sed in carneis tabulis cordis. et v. 6. ministri novi pacti; non litteræ, sed spiritus: nam littera occidit, spiritus autem vivificat. Jacob. i. 21. cum lenitate excipite insititium illum sermonem, qui potest servare animas vestras.

¶6PER SPIRITUM SANCTUM; nempe donum Dei, evangelio peculiare. Joan. vii. 39. nondum enim erat Spiritus Sanctus, quia &c. et xiv. 26. advocatus ille, id est, Spiritus Sanctus quem mittit Pater in nomine meo, ille vos docebit onnia &c. Luc. xii. 12. idem. Act. i. 8. recipietis virtutem Spiritus Sancti. et ii. 1. &c. v. 38. resipiscite &c. et accipietis donum Spiritus Sancti. Rom. v. 5. per Spiritum Sanctum qui datus est nobis. 1 Cor. ii. 13. sermonibus quos docet Spiritus Sanctus. 2 Cor. xiii. 13. communicatio Spiritus Sancti. 1 Thess. iv. 8. Spiritum Sanctum qui dedit nobis. Rom. viii. 9. 1 Cor. xii. 3. 1 Pet. i. 12. 1 Joan. iv. 13.

¶7PERMANSURA. 2 Cor. iii. 11. multo magis est gloriosum id quod manet. Eph. iv. 13. donec perveniamus nos omnes in virum adultum, ad mensuram plenæ staturæ Christi.

¶8SUB PROMISSIONE VITÆ ÆTERNÆ—. Marc. xvi. 15. profecti prædicate evangelium—: qui crediderit et baptizatus fuerit, servabitur. Rom. i. 16, 17. potentia siquidem Dei est ad salutem.

¶9CREDENTIBUS. Joan. iii. 15, 16. quisquis credit in eum. Rom. i. 16, 17. cuivis credenti. 1 Joan. ii. 25. hæc est promissio quam ipse pollicitus est nobis, nempe vita æterna. Cætera loca vide supra de fide et objecto fidei. Credentium nomine pœnitentes etiam comprehendimus: pœnitentiam enim et fidem conjunctim annuntiatio prima evangelii proponit: Matt. iii. 1, &c. et iv. 17. Marc. i. 15. Luc. xxiv. 47. Act. ii. 39, 40, 41. et x. 34. quemvis qui eum timeat, et operam det justitiæ. et xix. 3, 4, et xx. 21, et alibi.

¶10ET COMMINATIONE MORTIS, &c. Matt. x. 14, 15. quicunque non audierit sermones vestros, exeuntes—. amen dico vobis, tolerabilior erit conditio Sodomorum—. et xxi. 37, &c. misit ad eos filium suum—: agricolæ vero—: dicunt ei, malos ipsos male perdet—. Marc. xvi. 16. qui vero non crediderit, condemnabitur. Joan. iii. 19. hæc est autem condemnatio; quod lux venit in mundum, sed—. Act. iii. 23. omnis anima quæ non audierit prophetam illum, disperdatur e populo. 2 Thess. i. 8, 9. infligens ultionem iis qui Deum nesciunt, neque auscultant evangelio—. Heb. x. 26, &c. nam si ultro peccaverimus post acceptam cognitionem veritatis, non adhuc pro peccatis reliqua est hostia; sed horrenda quædam expectatio judicii.

¶11NON CREDENTIBUS autem IN CHRISTUM de iis est intelligendum cui Christus annuntiatur. quomodo enim credent ei, de quo non audierint. Rom. x. 14.

¶12PER OMNES GENTES. Matt. xxiv. 14. prædicabitur istud evangelium regni in toto terrarum orbe, ut sit testimonio omnibus gentibus; et tunc veniet finis. Marc. xvi. 15. omni creaturæ. Joan. x. 16. alias etiam oves habeo, quæ non sunt ex hac caula. Act. x. 34, 35. vere deprehendo, Deum non respicere ad personam; sed in quavis gente acceptum esse ei quemvis. Rom. x. 18. in omnem terram exivit sonus eorum, et ad ultima orbis terrarum verba eorum. Quod prædictum est: Isa. ii. 2, &c. erit ultimis temporibus—. Mic. iv. 1, &c. idem. Isa. xix. 18, &c. tempore illo erunt quinque civitates—. et xxv. 6, &c. omnibus populis—. et xlii. 4, &c. in p. 303doctrina ejus regiones expectationem habebunt. et xlv. 22, 23. respicite ad me et servemini, omnes fines terræ—. et lv. 4, 5. testem nationum—. et lvi. 3, &c. ne loquatur alienigena—. et lxvi. 21. atque etiam ex istis assumam in sacerdotes et Levitas, ait Jehova. Jer. iii. 12. recta confluent eo omnes gentes. et xxv. 8, &c. eo quod non auscultastis verbis meis; ecce ego missurus sum, ut assumam omnes nationes—. Hag. ii. 7. ut veniant desiderati omnium gentium—. Zech. viii. 20, &c. venient populi—.

¶1THE GOSPEL is THE NEW DISPENSATION OF THE COVENANT OF GRACE, FAR MORE EXCELLENT AND PERFECT THAN THE LAW, ANNOUNCED FIRST OBSCURELY BY MOSES AND THE PROPHETS, AFTERWARDS IN THE CLEAREST TERMS BY CHRIST HIMSELF, AND HIS APOSTLES AND EVANGELISTS,⁶ WRITTEN SINCE BY THE HOLY SPIRIT IN THE HEARTS OF BELIEVERS,⁷ AND ORDAINED TO CONTINUE EVEN TO THE END OF THE WORLD, CONTAINING A PROMISE OF ETERNAL LIFE TO ALL IN ALL NATIONS WHO SHALL BELIEVE IN CHRIST WHEN REVEALED TO THEM, AND A THREAT OF ETERNAL DEATH TO SUCH AS SHALL NOT BELIEVE.

¶2THE NEW DISPENSATION. Jer. xxxi. 31—33, compared with Heb. viii. 8, 9. I will make a new covenant with the house of Israel, and with the house of Judah, not according to the covenant that I made with their fathers. It is called the new testament, Matt. xxvi. 28. Mark xiv. 24. p. 408Luke xxii. 20. 1 Cor. xi. 25. 2 Cor. iii. 6. But the word διαθήκη, in the Hebrew בְּרִית, is generally used by the inspired writers for συνθήκη, covenant, and is rendered in Latin by the word pactum, 2 Cor. iii. 14. Gal. iv. 24. veteris pacti.⁸ The Gospel is only once called testament in a proper sense, for a particular reason which is there subjoined. Heb. ix. 15, 16, &c. for this cause he is the mediator of the new testament, that by means of death for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance; for where a testament is, there must also of necessity be the death of the testator.

¶3MORE EXCELLENT AND PERFECT THAN THE LAW. Matt. xiii. 17. many prophets and righteous men have desired to see those things which ye see, and have not seen them, and to hear those things which ye hear, and have not heard them. 2 Cor. iii. 11, &c. if that which was done away was glorious, much more that which remaineth is glorious. Seeing then that we have such hope, we use great plainness of speech; and not as Moses—. Heb. vii. 18—20, 22. the law made nothing perfect, but the bringing in of a better hope did, by the which we draw nigh unto God: and inasmuch as not without an oath he was made priest; for those priests were made without an oath, but this with an oath...... by so much was Jesus made a surety of a better covenant. viii. 6, &c. by how much more also he is the mediator of a better covenant, which was established upon better promises, &c.......I will put my laws into their mind. James i. 25. whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed. 1 Pet. i. 10, &c. of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you......with the Holy Ghost sent down from heaven; which things the angels desire to look into. The Gospel is also called the ministry and word of reconciliation, 2 Cor. v. 18, 19. whereas on the contrary the law worketh wrath, Rom. iv. 15.

¶4BY MOSES AND THE PROPHETS. John v. 39. they are they which testify of me. v. 46. had ye believed Moses, ye would have believed me, for he wrote of me; namely Gen. iii. 15. xxii. 18. xlix. 10. Deut. xviii. 15. Luke xxiv. 27. beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself. Acts xvii. 11. searching the scriptures daily, whether those things were so. xxvi. 22, 23. saying none other things than those which the prophets and Moses did say should come. Rom. iii. 21. being witnessed by the law and the prophets. 1 Pet. i. 10. who prophesied of the grace which should come unto you.

¶5WRITTEN IN THE HEARTS OF BELIEVERS. Isai. lix. 21. as for me, this is my covenant with them, saith Jehovah; My Spirit which is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed, saith Jehovah, from henceforth and for ever. Jer. xxxi. 31—33. behold the days come......but this shall be the covenant that I will make with the house of Israel; After those days, saith Jehovah, (a declaration particularly worthy of attention, as it specifies in what respect the new covenant is more excellent than the old) I will put my law in their inward parts, and write it in their hearts—, compared with Heb. viii. 10, &c. this is the covenant.....I will put my laws into their mind......and I will be to them a God, and they shall be to me a people. Joel ii. 28. it shall come to pass afterward, that I will pour out my Spirit upon all flesh......and also upon the servants and upon the handmaids in those days will I pour out my Spirit. To these may be added, from the chapter of Jeremiah quoted above, v. 34. they shall all know me, from the least of them unto the greatest of them. Joel ii. 28. your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions. Compare Acts ii. 16—18. For although all real believers have not the gift of prophecy, the Holy Spirit is to them an equivalent and substitute for prophecy, dreams, and visions. 2 Cor. iii. 3. ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the p. 410Spirit of the living God, not in tables of stone, but in fleshy tables of the heart. v. 6. ministers of the new testament, not of the letter, but of the spirit; for the letter killeth, but the spirit giveth life. James i. 21. receive with meekness the engrafted word, which is able to save your souls.

¶6BY THE HOLY SPIRIT, the gift of God, and peculiar to the gospel. John vii. 39. the Holy Ghost was not yet given, because that Jesus was not yet glorified. xiv. 26. the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things. See also Luke xii. 12. Acts i. 8. ye shall receive power after that the Holy Ghost is come upon you. See also ii. 1, &c. v. 38. repent, &c. ......and ye shall receive the gift of the Holy Ghost. Rom. v. 5. by the Holy Ghost which is given unto us. 1 Cor. ii. 13. in words which the Holy Ghost teacheth. 2 Cor. xiii. 14. the communion of the Holy Ghost. 1 Thess. iv. 8. who hath also given unto us his Holy Spirit. See also Rom. viii. 9. 1 Cor. xii. 3. 1 Pet. i. 12. 1 John iv. 13.

¶7ORDAINED TO CONTINUE EVEN TO THE END OF THE WORLD. 2 Cor. iii. 11. much more that which remaineth is glorious. Eph. iv. 13. till we all come......unto a perfect man, unto the measure of the stature of the fulness of Christ.

¶8A PROMISE OF ETERNAL LIFE. Mark xvi. 15, 16. go ye into all the world, and preach the gospel......he that believeth and is baptized shall be saved. Rom. i. 16. the power of God unto salvation.

¶9TO ALL WHO SHALL BELIEVE. John iii. 15, 16. whosoever believeth in him, &c. Rom. i. 16, 17. to every one that believeth. 1 John ii. 25. this is the promise that he hath promised us, even eternal life. See other passages to the same effect above, in the chapter on faith and its objects. Under the name of believers the penitent are comprehended, inasmuch as in the original annunciation of the gospel repentance and faith are jointly proposed as conditions of salvation. p. 411Matt. iii. 1, &c. iv. 17. Mark i. 15. Luke xxiv. 47. Acts ii. 39—41. x. 35. he that feareth him and worketh righteousness, is accepted of him. xix. 3, 4. xx. 21. and elsewhere.

¶10–11A THREAT OF ETERNAL DEATH TO SUCH AS SHALL NOT BELIEVE. Matt. x. 14, 15. whosoever shall not receive you nor hear your words, when ye depart out of that city, shake off the dust of your feet: verily I say unto you, It shall be more tolerable for the land of Sodom—. xxi. 37, &c. he sent unto them his son......but when the husbandmen saw the son, they said......let us kill him......they say unto him, He will miserably destroy those wicked men. Mark xvi. 16. he that believeth not shall be damned. John iii. 19. this is the condemnation, that light is come into the world, and men loved darkness rather than light. Acts iii. 23. every soul which will not hear that prophet, shall be destroyed from among the people. 2 Thess. i. 8, 9. taking vengeance on them that know not God, and that obey not the gospel. Heb. x. 26, &c. if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, but a certain fearful looking for of judgement. By unbelievers, however, those only can be meant to whom Christ has been announced in the gospel; for how shall they believe in him of whom they have not heard? Rom. x. 14.

¶12IN ALL NATIONS. Matt. xxiv. 14. this gospel of the kingdom shall be preached in all the world, for a witness unto all nations, and then shall the end come. Mark xvi. 15. to every creature. John x. 16. other sheep I have, which are not of this fold. Acts x. 34, 35. of a truth I perceive that God is no respecter of persons; but in every nation he that feareth him, and worketh righteousness, is accepted of him. Rom. x. 18. their sound went into all the earth, and their words unto the ends of the world. This was predicted, Isai. ii. 2, &c. it shall come to pass in the last days, &c. See also Mic. iv. 1. Isai. xix. 18, &c. in that day shall five cities in the land of Egypt speak the language of Canaan, &c. xxv. 6, &c. unto all people. xlii. 4, &c. the isles shall wait for his law. xlv. 22, 23. look unto me, and be ye saved, all the ends of the earth. lv. 4, 5. a witness p. 412to the people, &c. lvi. 3, &c. neither let the son of the stranger......speak, saying, Jehovah hath utterly separated me from his people. lxvi. 21. I will also take of them for priests and Levites, saith Jehovah. Jer. iii. 17. all the nations shall be gathered unto it. xxv. 8, &c. because ye have not heard my words, behold, I will send and take all the families of the north—. Hagg. ii. 7. the desire of all nations shall come. Zech. viii. 20. there shall come people, and the inhabitants of many cities.

¶1Introducto evangelio per fidem in Christum, fœdere novo, vetus omne, id est, tota lex Mosaica aboletur. Jer. xxxi. 31, 32, 33. ut supra. Luc. xvi. 16. lex et prophetæ usque ad Joannem. Act. xv. 10. nunc ergo quid tentatis Deum ad imponendum jugum cervici discipulorum, quod neque patres nostri neque nos portare valuimus. Rom. iii. 21, 22. nunc vero absque lege justitia Dei patefacta est. et vi. 14. non estis sub lege, sed sub gratia. et vii. 4. mortificati estis legi in corpore Jesu Christi; ut essetis alterius, ejus qui ex mortuis est suscitatus, ut fructum feratis Deo. et v. 6. nunc autem liberati sumus a lege, mortuo eo in quo detinebamur, ut serviamus in novitate spiritus, et non in vetustate litteræ. Neque secus liberari nos a lege ostendit Paulus initio illius capitis, atque uxor liberatur mortuo viro. et v. 7. peccatum non cognovi, nisi per legem: totam scilicet; nam concupiscentiam quoque non nossem, nisi lex dixisset, non concupisces: decalogus nimirum; decalogo igitur ipso quoque liberamur. et cap. viii. 15. non accepistis spiritum servitutis rursum ad metum. et xiv. 20. omnia quidem munda—: cum Tit. i. 15. omnia munda mundis: pollutis autem et incredulis nihil est mundum; sed polluta est eorum et mens et conscientia. 1 Cor. vi. 12. omnia mihi licent, at non omnia conducunt; omnia mihi licent, at nequaquam ego redigar sub ullius rei potestatem. et x. 23. omnia mihi licent, at non omnia conferunt; omnia mihi licent, sed non omnia ædificant. 2 Cor. iii. 3. non in tabulis lapideis, sed in carneis tabulis cordis. et v. 6, 7, 8. ministri novi pacti; non litteræ, sed spiritus: nam littera occidit, spiritus autem vivificat: quod si mortis ministerium in litteris positum et informatum in lapidibus fuit gloriosum;—qui non potius ministerium spiritus erit gloriosum? et v. 11. si quod evanidum erat, fuit gloriosum, p. 304multo magis est gloriosum id quod manet. et v. 13. ne defigerent oculos filii Israelis ad finem ejus quod evanidum erat. et cap. v. 17. siquis est in Christo, nova est creatio; vetera præterierunt, ecce nova facta sunt omnia. Gal. iii. 19. quid igitur lex? transgressionum gratia adjecta est, usque quo venisset semen illud, cui facta est promissio. et v. 25. at postquam venit fides, non amplius sub pædagogo sumus. et iv. 1, &c. quamdiu hæres infans est, nihil differt a servo—, usque ad tempus quod pater præstituerit; ita et nos, cum essemus—, eramus in servitutem redacti; at postquam venit plenum illud tempus, emisit Deus Filium suum, factum ex muliere, factum legi subjectum; ut eos qui legi erant subjecti, redimeret ut adoptionem acciperemus. et v. 21, ad eos qui sub lege volebant esse; v. 24. de Agare et Sara; hæ sunt duæ illæ pactiones; Agar generans prolem ad servitutem; altera—, v. 26. libera est: inde v. 30. ejice ancillam et filium ejus; nequaquam enim hæres erit filius ancillæ cum filio liberæ. et cap. v. 18. quod si Spiritu ducimini, non estis sub lege. Eph. ii. 14, 15. intergerini parietis septum, id est, inimicitias, dissolvit carne sua; lege illa præceptorum, quæ in decretis posita est, irrita facta: lex autem non cæremonialis modo, sed tota Mosaica positiva, præceptorum erat, et in decretis posita: nec cæremoniali tantum, ut hic vult Zanchius, sed tota lege Mosaica dissidebant Judæi a gentibus; abalienatis nempe a civili statu Israelis, et extraneis quod ad pactorum promissionem, v. 12. promissio autem facta est totius legis operibus, non cæremoniis tantum; nec illæ solum causæ erant inimicitiæ inter nos et Deum, v. 16. Sic Col. ii. 14, 15, 16, 17. ac deleto quod adversum nos erat chirographo decretis, quod erat nobis contrarium—, sustulit e medio. Heb. vii. 12, &c. mutato enim hoc sacerdotio, necessario quoque legis mutatio fit: exoritur sacerdos alius; qui non ex lege cujus præceptum sit carnale—. et v. 18. fit enim irritum præcedens præceptum, propter ipsius infirmitatem et inutilitatem; operum scilicet. et cap. viii. 13. dum novum dicit, antiquavit prius; porro quod antiquatur ac senescit, prope est ut evanescat. et xii. 18, &c. non accessistis ad contrectabilem montem, et ardentem ignem, ac turbinem, et caliginem, et procellam, tubæque sonitum, et vocem verborum, quam qui audierant, cum excusatione petierunt ne amplius sibi fieret sermo—: sed accessistis ad montem Sion—, et ad novi pacti mediatorem Jesum.

¶2Vulgo occurritur, de lege duntaxat cæremoniali abolita intelligi hæc loca omnia debere. Verum hoc ex ipsa primum legis definitione, quæ causas ferendæ legis omnes continet, ut superiore capite videre est, facile refutatur: causis enim totius legis omnibus obsoletis et abrogatis, abrogari totam legem ipsam necesse est. Quæ causæ totius legis ferendæ afferuntur præcipuæ, ad pravitatem videlicet nostram irritandam, ad iram inde operandam, ad metum servilem incutiendum, quia inimicitiæ, quia chirographum contra nos accusatorium erat, atque ut esset pædagogus ad justitiam Christi, et similia, eas omnes causas et abrogari superius citata loca confirmant, et ad cæremonias quam minime pertinere.

¶3Primum idcirco lex maxime aboletur, quia est lex operum, ut locum det gratiæ. Rom. iii. 27. per quam legem? operum? non: sed per legem fidei. et xi. 6. si per gratiam, jam non ex operibus: alioqui gratia jam non est gratia. Atqui lex operum non erat cæremonialis tantum, sed tota lex.

¶42do. Lex iram efficit: ubi enim non est lex, ibi nec transgressio, cap. iv. 15. At non pars utique solum, sed tota lex iram efficit; totius enim, non partis tantum, est transgressio. Et lex quidem iram efficit, evangelium autem gratiam: ut igitur ira et gratia stare simul non possunt, ita neque lex et evangelium.

¶53tio. Quæ lex vitam atque salutem pollicebatur iis qui facerent quæcunque erant scripta ut fierent, Levit. xviii. 5. Gal. iii. 12. non facientibus autem, execrationem, Deut. xxvii. 26. Gal. iii. 10. ea erat tota lex; Christusque nos ab illius legis execratione redemit, v. 13. quam videlicet implere non potuimus; cæremonialem autem implere haud difficili negotio potuissemus; tota ergo ea est lex Mosaica a qua Christus nos redemit. Cum autem execratio sit totam non implentibus legem, ab ejus nos execratione certe non redemit, nisi totam nobis legem abrogavit: si totam abrogavit, nulla certe illius parte obligamur.

¶64to. Docemur, eam legem esse mortis ministerium adeoque evanidam, quæ tabulis lapideis scripta erat, 2 Cor. iii. erat autem ea ipse decalogus.

¶75to. Quæ lex igitur peccati est et mortis; peccati, quia peccatum irritat, mortis, quia mortem parit, et legi spiritus vitæ opponitur; ea procul dubio cæremonialis duntaxat non est, sed tota lex: ea autem aboletur: Rom. viii. 2. lex spiritus vitæ, qui est in Christo Jesu, liberavit me a lege peccati et mortis.

¶86to. Per quam legem affectus peccatorum vigebant in membris nostris ad fructum ferendum morti, Rom. vii. 5. ea certe non est duntaxat cæremonialis: ab ea autem lege, cum et nos ei mortificati simus, v. 4. et illa nobis sit mortua, v. 6. sic liberamur, ut a mortuo viro uxor, v. 3. liberamur ergo non a lege cæremoniali duntaxat, sed a lege Mosaica tota, v. 7. ut supra.

¶97mo. Omnes credentes cum a Deo per fidem justificati sint, justi procul dubio sunt habendi: justis autem nullam esse legem, diserte asserit Paulus Gal. v. 22, 23. 1 Tim. i. 9. Quod si lex ulla posita esset justis, ea sola esset, quæ justificet: lex autem non cæremonialis tantum, sed ne tota quidem Mosaica justificat, ut ex justificationis doctrina jam constat: Gal. iii. 11. et passim: ergo tota lex, non cæremonialis tantum, quia non justificat, est abrogata.

¶10His adde, quæ lex non solum justificare non potest, verum etiam fideles turbat et labefactat, quæ etiam Deum tentat, si nos eam præstare tentamus, quæ nullam promissionem habet, immo quæ promissiones omnes, hæreditatem, adoptionem, ipsam gratiam, ipsum denique Spiritum tollit atque frustratur, immo quæ maledictos nos reddit; ea certe aboletur: ea autem non cæremonialis tantum, sed tota lex erat, lex videlicet operum; tota igitur lex aboletur. Hæc singulatim ordine ex clarissimis locis demonstrabuntur. Act. xv. 24. quosdam e nobis egressos audivimus vos turbasse verbis, labefactantes animas vestras; dicentes, oportere vos circumcidi, et servare legem—. et v. 10. quid tentatis Deum ad imponendum jugum—? Pharisæi qui crediderant, totam legem imponi credentibus volebant, v. 5. totam ergo legem amovendam a cervicibus discipulorum disserebat Petrus. Quæ autem lex promissionem non habet, eam esse p. 307non cæremonialem duntaxat legem, sed totam, ex eo evincitur, quod pars ejus aliqua si promissionem haberet, satis profecto hoc esset: at ea lex de qua Paulus toties loquitur, nulla ex parte promissionem habet. Rom. iv. 13, 16. non per legem promissio cessit Abrahamo, aut semini ejus, ut hæres esset mundi; sed per justitiam fidei. Gal. iii. 18. si ex lege est hæreditas, non jam ex promissione: atqui Abrahamo per promissionem largitus est Deus hæreditatem: non ergo per legem, aut ullam ejus partem: eam itaque totam aboleri, aut aboleri ipsam promissionem demonstrat ipse Paulus, Rom. iv. 14. etenim si ii qui ex lege sunt, hæredes sunt, inanis facta est fides, et cassa reddita est promissio. et Gal. iii. 18. ut supra. Promissione abolita, aboletur hæreditas, aboletur adoptio, reducitur metus et servitus, quæ cum adoptione stare non possunt; Rom. viii. 15. Gal. iv. 1, &c. et v. 21, 24, 26, 30, ut supra; dissolvitur unio et communio cum Christo, Gal. v. 4. evanuistis separati a Christo, quicunque per legem justificamini: unde amittitur et glorificatio; aboletur et ipsa gratia, nisi lex tota aboleatur, Gal. v. 4. quicunque per legem justificamini, a gratia excidistis: de tota lege hoc dici et versus superior testatur, in quo totius legis servandæ fit mentio, et alioqui perspicuum est. Pellitur denique ipse Spiritus, Gal. v. 18. quod si Spiritu ducimini, non estis sub lege; ergo, vice versa, si estis sub lege, Spiritu non ducimini: relinquitur execratio, Gal. iii. 10. quotquot ex operibus legis sunt, sub execratione sunt; scriptum est enim, Execrabilis est quisquis non manserit in omnibus quæ scripta sunt in libro legis, ut faciat ea: ergo omnia quæ scripta sunt in lege, non cæremoniæ tantum, maledictioni obnoxios nos reddunt: Christus itaque cum ab execratione nos redemerit, v. 13. redemit etiam ab execrationis causis, nempe legis operibus, vel, quod idem est, tota lege operum; ea autem cæremonialis sola non est, ut supra ostendimus. Et sane quamvis hoc non sequeretur, tamen legem observare quæ promissionem non habeat, non est operæ pretium; observare quam nisi totam impleas nihil agas, totam autem implere nullo modo possis, est operæ ludibrium; succedente præsertim in ejus locum præstantiore lege fidei, ad quam implendam Deus et voluntatem nobis et vires in Christo suppeditat.

¶11Ex his omnibus cum auctoritatibus tum argumentis evincitur, totam legem Mosaicam per evangelium aboleri. Et hac tamen legis abolitione re quidem vera non abrogatur lex, id est, summa legis, sed finem suum assequitur in dilectione illa Dei et proximi, quæ ex fide per Spiritum nascitur. Hinc vere Christus legem asseruit, Matt. v. 17, &c. ne existimate me venisse, ut dissolvam legem aut prophetas: non veni ut dissolvam, sed ut impleam, &c. Rom. iii. 31. legem igitur cassam reddimus per fidem? absit: immo legem stabilimus. et viii. 4. ut jus illud legis compleatur in nobis qui non secundum carnem ambulamus, sed secundum Spiritum.

¶12Vulgari objectioni occurrit ipse Paulus, et peccatum hac legis abrogatione tolli aut certe frangi potius, quam roborari, perspicue docet: Rom. vi. 14, 15. peccatum vobis non dominabitur; non enim estis sub lege, sed sub gratia: quid igitur? peccabimus, quod non simus sub lege, sed sub gratia? absit—. Summa igitur legis, ut ante diximus, dilectio nimirum Dei et proximi, nequaquam existimanda est aboleri; sed veluti mutato solum codice in cordibus fidelium, scriptore Spiritu, exarari: ita tamen, ut in præceptis particularibus aliud atque littera velle spiritus nonnunquam videatur, si litteram non retinendo rectius dilectioni Dei et proximi consulemus. Sic Christus a legis littera discessit, Marc. ii. 27, cum sabbathum propter hominem factum esse, non hominem propter sabbathum dixit, si quartum præceptum conferas: sic Paulus de conjugio cum infideli non dissolvendo, quod contra sub lege severissime injungitur; 1 Cor. vii. 12. ego, non Dominus: in utrisque enim illis et de sabbatho et conjugio mandatis interpretandis, ratio habita charitatis omni scriptæ legi præponitur; quemadmodum et in reliquis omnibus præponi debet. Matt. xxii. 37, 39, 40. ab istis duobus præceptis (dilectione videlicet Dei et proximi) tota lex et prophetæ pendent: neutrum tamen horum decalogi disertum præceptum est, sed illud Deut. vi. 5. hoc Levit. xix. 18. primum occurrit; nec decalogum solum, sed plus decalogo, totam nempe legem et prophetas per eminentiam, quod aiunt, complectitur: et Matt. vii. 12. quæcunque volueritis ut faciant vobis homines, ita et vos facite p. 309iis: ista enim est lex et prophetæ. Rom. xiii. 8, 10. qui diligit alterum, legem implevit: charitas est completio legis. Gal. v. 14. tota lex uno dicto impletur isto, diliges proximum tuum ut teipsum. 1 Tim. i. 5. finis mandati est charitas ex puro corde, et conscientia bona, et fides minime simulata: mandati nempe Mosaici, multo magis evangelici. Jacob. ii. 8. si legem regiam præstatis secundum scripturam, diliges proximum tuum ut teipsum. Itaque præcepta illa Christi in monte sani omnes ex charitatis sensu, non ex littera interpretantur; et illud Pauli 1 Cor. xi. 4. omnis vir orans aut prophetans operto capite—: de quo vide infra, l. 2. cap. 4. ubi de habitu orantium. Hinc Rom. iv. 15. ubi non est lex, ibi nec transgressio; litteræ videlicet, si summa servetur in dilectione Dei et proximi, duce Spiritu.

¶13Hanc ego veritatem cum tot locorum luce collata contra omnium fere, quos legeram, theologorum sententiam, qui totam Mosaicam legem abrogatam negant, asseruisse mihi videbar, Zanchium forte in epistolam ad Ephes. cap. ii. fuse scribentem in eadem mecum sententia reperi: qui addit, et recte quidem, 'in hujus quæstionis explicatione non minimam partem theologiæ consistere; nec probe intelligi posse ne scripturas quidem, præsertim doctrinam de justificatione et bonis operibus,' totum evangelium ego quidem dixerim, 'nisi articulus iste de legis abrogatione intelligatur;' remque satis accurate probat; sed probatis non strenue utitur; multis postea exceptionibus involutus ac fluctuans, quæ lectorem paulo minus attentum incertiorem dimittunt. Cameronis etiam eandem esse alicubi de abolenda tota sententiam animadverti.

¶14Cæteri fere igitur, qui dogma illud Pharisæorum credentium adhuc retinent, legem sub evangelio etiam observari oportere (quod dogma initiis ecclesiæ haud parum olim molestiæ attulit) multos esse aiunt usus legis etiam nobis Christianis; nempe, ut eo magis impellamur ad peccatum agnoscendum, gratiamque amplectendam, Deique voluntatem intelligendam. Respondeo, primum sententia nostra non ponit eos quibus impulsione ad Christum opus est, sed jam credentes, id est, Christo jam arctissime conjunctos: deinde, voluntas Dei ex ipsa doctrina evangelii p. 310et promisso Spiritu veritatis duce, Dei lege denique cordibus fidelium inscripta, rectissime cognoscitur: peccatum autem agnoscimus, et ad gratiam Christi impellimur, legem duntaxat cognoscendo, non præstando; siquidem operibus legis non propius ad Christum accedimus, sed longius a Christo aberramus; ut scriptura toties monet.

¶15Secundo, distinguunt, et nominatim Polanus, 'non esse sub lege, non est, non teneri obedientia legis; sed, liberum esse a maledictione, et coactione legis, et peccati irritatione.'^la7 Verum si hoc ita est, quid assequuntur fideles per evangelium; quandoquidem fideles etiam sub lege liberati maledictione et peccati irritatione jam tum erant: coactione autem legis liberum esse, quid aliud est obsecro, quam plane id quod defendimus; omnino sub lege non esse? Lex enim quamdiu est, cogit, quia servitutis lex est: coactio autem et servitus a lege separari non potest, uti nec libertas ab evangelio, quod statim liquebit.

¶16Instat Polanus, ad illud Gal. iv. 4, 5. ut eos qui legi erant subjecti, redimeret; 'Christianos esse redemptos a subjectione legis et non esse sub lege, non simpliciter, quasi nullam amplius obedientiam legi deberent; sed, secundum quid; nempe quatenus non amplius tenentur perfectissime in hac vita implere legem Dei, quam Christus pro ipsis implevit.' Quod quis non videt longe aliter se habere? a Christianis enim non minus perfecta vita requiritur, immo perfectior potius, quam ab iis qui sub lege erant; id quod omnia præcepta Christi sonant. Hoc tantum interest, quod Moses litteram sive externam legem imponebat vel invitis; Christus internam Dei legem per Spiritum suum fidelium cordibus inscribit, volentesque ducit: sub lege, etiam per fidem justificabantur homines Deo fidentes, sed non sine operibus legis; Rom. iv. 12. Pater circumcisionis &c. evangelium justificat per fidem sine operibus legis. Unde nos ab operibus legis liberati, non litteram sequimur, sed spiritum; non legis opera, sed fidei. Nobis itaque non dicitur, quicquid ex lege non est, peccatum est; sed, quicquid ex fide non est. nostra igitur norma non est lex, sed fides. Ex quo sequitur, cum p. 311fides cogi non possit, neque opera fidei cogi posse. Plura vide supra cap. xv. de regio Christi munere, et interna lege Spiritus, qua is ecclesiam gubernat; et infra l. 2. c. i. ubi de forma bonorum operum.

¶1On the introduction of the gospel, or new covenant through faith in Christ, the whole of the preceding covenant, in other words the entire Mosaic law, was abolished. Jer. xxxi. 31—33. as above. Luke xvi. 16. the law and the prophets were until John. Acts xv. 10. now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear? Rom. iii. 21. now the righteousness of God without the law is manifested. vi. 14. ye are not under the law, but under grace. vii. 4. ye also are become dead to the law by the body of Christ, that ye should be married to another, even to him that is raised from the dead, that we should bring forth fruit unto God. v. 6. now we are delivered from the law, that being dead wherein we were held, that we should serve in newness of spirit, and not in the oldness of the letter. In the beginning of the same chapter the apostle illustrates our emancipation from the law by the instance of a wife who is loosed from her husband that is dead. v. 7. I had not known sin but by the law (that is, the whole law, for the expression is unlimited) for I had not known lust, except the law had said, Thou shalt not covet. It is in the decalogue that the injunction here specified is contained; we are therefore absolved from subjection to the decalogue as fully as to the rest of the law.⁹ viii. 15. ye have not received the spirit of bondage again to fear. xiv. 20. all things p. 413indeed are pure, compared with Tit. i. 15. unto the pure all things are pure; but unto them that are defiled and unbelieving is nothing pure, but even their mind and conscience is defiled. 1 Cor. vi. 12. all things are lawful to me, but all things are not expedient; all things are lawful for me, but I will not be brought under the power of any. x. 23. all things are lawful for me, but all things are not expedient; all things are lawful for me, but all things edify not. 2 Cor. iii. 3. not in tables of stone, but in fleshy tables of the heart. v. 6—8. ministers of the new testament, not of the letter, but of the spirit; for the letter killeth, but the spirit giveth life: but if the ministration of death, written and engraven in stones, was glorious......how shall not the ministration of the spirit be rather glorious? v. 11. if that which was done away was glorious, much more that which remaineth is glorious. v. 15. the children of Israel could not stedfastly look to the end of that which is abolished. v. 17. if any man be in Christ, he is a new creature; old things are passed away; behold, all things are become new. Gal. iii. 19. wherefore then serveth the law? it was added because of transgressions, till the seed should come, to whom the promise was made. v. 25. after that faith is come, we are no longer under a schoolmaster. iv. 1, &c. the heir, as long as he is a child, differeth nothing from a servant......until the time appointed of the father: even so we, when we were children, were in bondage under the elements of the world; but when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons. Compare also v. 21, addressed to those who desired to be under the law; and v. 24, of Hagar and Sarah, these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar...... but Jerusalem which is above, v. 26. is free: hence v. 30. cast out the bondwoman and her son; for the son of the bondwoman shall not be heir with the son of the freewoman. v. 18. if ye be led of the Spirit, ye are not under the law. Eph. ii. 14, 15. who hath broken down the middle wall of partition between us, having abolished in his flesh the enmity, even the law of commandments contained in ordinances. Now not only the ceremonial code, but the whole positive law of Moses, was a law of commandments, and conp. 414tained in ordinances; nor was it the ceremonial law which formed the sole ground of distinction between the Jews and Gentiles, as Zanchius on this passage contends, but the whole law; seeing that the Gentiles, v. 12. were aliens from the commonwealth of Israel, and strangers from the covenant of promise, which promise was made to the works of the whole law, not to those of the ceremonial alone; nor was it to these latter only that the enmity between God and us was owing, v. 16. So Coloss. ii. 14—17. blotting out the hand-writing of ordinances that was against us...... he took it out of the way, &c. Heb. vii. 12, 15, 16. the priesthood being changed, there is made of necessity a change also in the law...... there ariseth another priest, who is made not after the law of a carnal commandment. v. 18. there is verily a disannulling of the commandment going before, (that is, of the commandment of works) for the weakness and unprofitableness thereof. viii. 13. in that he saith, a new covenant, he hath made the first old; now that which decayeth and waxeth old, is ready to vanish away. xii. 18, &c. ye are not come unto the mount that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest, and the sound of a trumpet, and the voice of words; which voice they that heard entreated that the word should not be spoken to them any more...... but ye are come unto mount Sion...... and to Jesus the mediator of the new covenant.

¶2It is generally replied, that all these passages are to be understood only of the abolition of the ceremonial law. This is refuted, first, by the definition of the law itself, as given in the preceding chapter, in which are specified all the various reasons for its enactment: if therefore, of the causes which led to the enactment of the law considered as a whole, every one is revoked or obsolete, it follows that the whole law itself must be annulled also. The principal reasons then which are given for the enactment of the law are as follows; that it might call forth and develope our natural depravity;¹ that by this means it might work p. 415wrath; that it might impress us with a slavish fear through consciousness of divine enmity, and of the hand-writing of accusation that was against us; that it might be a schoolmaster to bring us to the righteousness of Christ; and others of a similar description. Now the texts quoted above prove clearly, both that all these causes are now abrogated, and that they have not the least connection with the ceremonial law.

¶3First then, the law is abolished principally on the ground of its being a law of works; that it might give place to the law of grace. Rom. iii. 27. by what law? of works? nay, but by the law of faith. xi. 6. if by grace, then is it no more of works; otherwise grace is no more grace. Now the law of works was not solely the ceremonial law, but the whole law.

¶4Secondly, iv. 15. the law worketh wrath; for where no law is, there is no transgression. It is not however a part, but the whole of the law that worketh wrath; inasmuch as the transgression is of the whole, and not of a part only. Seeing then that the law worketh wrath, but the gospel grace, and that wrath is incompatible with grace, it is obvious that the law cannot co-exist with the gospel.

¶5Thirdly, the law of which it was written, the man that doeth them shall live in them, Gal. iii. 12. Lev. xviii. 5. and, cursed is every one that continueth not in all things which are written in the book of the law to do them, Deut. xxvii. 26. Gal. iii. 10. was the whole law. From the curse of this law Christ hath redeemed us, v. 13. inasmuch as we were unable to fulfil it ourselves. Now to fulfil the ceremonial law could not have been a matter of difficulty; it must therefore have been the entire Mosaic law from which Christ delivered us. Again, as it was against those who did not fulfil the whole law that the curse was denounced, it follows that Christ could not have redeemed us from that curse, unless he had abrogated the whole law; if therefore he abrogated the whole, no part of it can be now binding upon us.

¶6Fourthly, we are taught, 2 Cor. iii. 7. that the law written and engraven in stones was the ministration of death, and therefore was done away. Now the law engraven in stones was not the ceremonial law, but the decalogue.

¶7Fifthly, that which was, as just stated, a law of sin and death, (of sin, because it is a provocative to sin; of death, because it produces death, and is in opposition to the law of the spirit of life,) is certainly not the ceremonial law alone, but the whole law. But the law to which the above description applies, is abolished; Rom. viii. 2. the law of the spirit of life in Christ Jesus hath made me free from the law of sin and death.

¶8Sixthly, it was undoubtedly not by the ceremonial law alone that the motions of sin which were by the law, wrought in our members to bring forth fruit unto death, Rom. vii. 5. But of the law which thus operated it is said that we are become dead thereto, v. 4. and that being dead wherein we were held, v. 6. we are delivered from it, as a wife is free from the law of her husband who is dead, v. 3. We are therefore delivered, v. 6. not from the ceremonial law alone, but from the whole law of Moses.

¶9Seventhly, all believers, inasmuch as they are justified by God through faith, are undoubtedly to be accounted righteous; but Paul expressly asserts that the law is not made for a righteous man, 1 Tim. i. 9. Gal. v. 22, 23. If however any law were to be made for the righteous, it must needs be a law which should justify. Now the ceremonial law alone was so far from justifying, that even the entire Mosaic law had not power to effect this, as has been already shown in treating of justification: Gal. iii. 11, &c. therefore it must be the whole law, and not the ceremonial part alone, which is abrogated by reason of its inability in this respect.

¶10To these considerations we may add, that that law which not only cannot justify, but is the source of trouble and subversion to believers; which even tempts God if we endeavour to perform its requisitions; which has no promise attached to it, or, to speak more properly, which p. 417takes away and frustrates all promises, whether of inheritance, or adoption, or grace, or of the Spirit itself; nay, which even subjects us to a curse; must necessarily have been abolished. If then it can be shown that the above effects result, not from the ceremonial law alone, but from the whole law, that is to say, the law of works in a comprehensive sense, it will follow that the whole law is abolished; and that they do so result, I shall proceed to show from the clearest passages of Scripture. With regard to the first point, Acts xv. 24. we have heard that certain which went out from us have troubled you with words, subverting your souls, saying, Ye must be circumcised, and keep the law. v. 10. why tempt ye God, to put a yoke upon the neck of the disciples? Certain of the Pharisees which believed, said that it was needful for them to keep the whole law, v. 5. when therefore Peter in opposition to this doctrine contends, that the yoke of the law ought to be removed from the necks of the disciples, it is clear that he must mean the whole law. Secondly, that the law which had not the promise was not the ceremonial law only, but the whole law, is clear from the consideration, that it would be sufficient if one part had the promise, although the other were without it; whereas the law which is so often the subject of discussion with Paul has no promise attached to either of its branches. Rom. iv. 13, 16. the promise that he should be the heir of the world, was not to Abraham, or to his seed through the law, but through the righteousness of faith. Gal. iii. 18. if the inheritance be of the law, it is no more of promise; but God gave it to Abraham by promise; and therefore not by the law, or any part of it; whence Paul shows that either the whole law, or the promise itself, must of necessity be abolished, Rom. iv. 14. if they which are of the law be heirs, faith is made void, and the promise is made of none effect. Compare also Gal. iii. 18. as above. By the abolition of the promise, the inheritance and adoption are abolished; fear and bondage, which are incompatible with adoption, are brought back, Rom. viii. 15. Gal. iv. 1, &c. v. 21, 24, 26, 30. as above; union and fellowship with Christ are dissolved, Gal. v. 4. Christ is become of no effect unto you, whosoever of you are justified by the law, whence follows the loss of glorification; nay, grace itself is abolished, unless the p. 418abolition of the law be an entire abolition: Gal. v. 4. whosoever of you are justified by the law, ye are fallen from grace, where by the word law is intended the entire code, as appears not only from the preceding verse, he is a debtor to do the whole law, but from other considerations; finally, the Spirit itself is excluded; Gal. v. 18. if ye be led of the Spirit, ye are not under the law; therefore, vice versa, if ye be under the law, ye are not led of the Spirit. We are consequently left under the curse: Gal. iii. 10. 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; therefore all things which are written in the law, and not the things of the ceremonial law alone, render us obnoxious to the curse. Christ therefore, when he redeemed us from the curse, v. 13. redeemed us also from the causes of the curse, namely, the works of the law, or, which is the same, from the whole law of works; which, as has been shown above, is not the ceremonial part alone. Even supposing, however, that no such consequences followed, there could be but little inducement to observe the conditions of a law which has not the promise; it would be even ridiculous to attempt to observe that which is of no avail unless it be fulfilled in every part, and which nevertheless it is impossible for man so to fulfil; especially as it has been superseded by the more excellent law of faith, which God in Christ has given us both will and power to fulfil.²

¶11It appears therefore as well from the evidence of Scripture, as from the arguments above adduced, that the whole of the Mosaic law is abolished p. 419by the gospel. It is to be observed, however, that the sum and essence of the law is not hereby abrogated; its purpose being attained in that love of God and our neighbour, which is born of the Spirit through faith. It was with justice therefore that Christ asserted the permanence of the law, Matt. v. 17. think not that I am come to destroy the law, or the prophets; I am not come to destroy, but to fulfil. Rom. iii. 31. do we then make void the law through faith? God forbid: yea, we establish the law. viii. 4. that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.

¶12The common objection to this doctrine is anticipated by Paul himself, who expressly teaches that by this abrogation of the law, sin, if not taken away, is at least weakened rather than increased in power: Rom. vi. 14, 15. sin shall not have dominion over you; for ye are not under the law, but under grace: what then? shall we sin, because we are not under the law, but under grace? God forbid. Therefore, as was said above, the end for which the law was instituted, namely, the love of God and our neighbour, is by no means to be considered as abolished; it is the tablet of the law, so to speak, that is alone changed, its injunctions being now written by the Spirit in the hearts of believers; with this difference, that in certain precepts the Spirit appears to be at variance with the letter, namely, wherever by departing from the letter we can more effectually consult the love of God and our neighbour. Thus Christ departed from the letter of the law, Mark ii. 27. the sabbath was made for man, and not man for the sabbath, if we compare his words with the fourth commandment. Paul did the same in declaring that a marriage with an unbeliever was not to be dissolved, contrary to the express injunction of the law; 1 Cor. vii. 12. to the rest speak I, not the Lord. In the interpretation of these two commandments, of the sabbath and marriage, a regard to the law of love is declared to be better than a compliance with the whole written law; a rule which applies equally to every other instance. Matt. xxii. 37—40. on these two commandments (namely, the love of God and our neighbour) hang all the law and the prophets. Now neither of these is propounded in express p. 420terms among the ten commandments, the former occurring for the first time Deut. vi. 5. the latter, Lev. xix. 18. and yet these two precepts are represented as comprehending emphatically, not only the ten commandments, but the whole law and the prophets. Matt. vii. 12. all things whatsoever ye would that men should do unto you, do ye even so to them; for this is the law and the prophets. Rom. xiii. 8, 10. he that loveth another hath fulfilled the law; love is the fulfilling of the law. Gal. v. 14. all the law is fulfilled in one word, even in this, Thou shalt love thy neighbour as thyself. 1 Tim. i. 5. the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned. If this is the end of the Mosaic commandment, much more is it the end of the evangelic. James ii. 8. if ye fulfil the royal law according to the scripture, Thou shalt love thy neighbour as thyself, thou shalt do well. Hence all rational interpreters have explained the precepts of Christ, in his sermon on the mount, not according to the letter, but in the spirit of the law of love. So also that of Paul, 1 Cor. xi. 4. every man praying or prophesying, having his head covered, dishonoureth his head; a text which will come under consideration in Book II. chap. iv. on the outward deportment befitting prayer. Hence it is said, Rom. iv. 15. where no law is, there is no transgression; that is, no transgression in disregarding the letter of the law, provided that under the direction of the Spirit the end of the institution be attained in the love of God and our neighbour.

¶13On the united authority of so many passages of Scripture, I conceived that I had satisfactorily established the truth in question against the whole body of theologians, who, so far as my knowledge then extended, concurred in denying the abrogation of the entire Mosaic law. I have since however discovered, that Zanchius, in his commentary on the second chapter of Ephesians, declares himself of the same opinion,³ p. 421remarking, very justly, that 'no inconsiderable part of divinity depends on the right explanation of this question; and that it is impossible to comprehend the Scriptures properly, especially those parts which relate to justification and good works,' (he might have added, the whole of the New Testament) 'unless the subject of the abrogation of the law be thoroughly understood.' He proves his point with sufficient accuracy, but neglects to follow up his conclusions; losing himself in a multitude of minute exceptions, and apparently fluctuating between the two opinions, so as to leave the reader, if not extremely attentive, in a state of uncertainty. I have also observed that Cameron somewhere expresses the same opinion respecting the abolition of the whole law.⁴

¶14It is asserted, however, by divines in general, who still maintain the tenet of the converted Pharisees, that it is needful for those who are under the gospel to observe the law (a doctrine which in the infancy of the church was productive of much mischief) that the law may be highly useful, in various ways, even to us who are Christians; inasmuch as we are thereby led to a truer conviction of sin, and consequently to a more thankful acceptance of grace; as well as to a more perfect knowledge of the will of God. With regard to the first point, I reply, that I am not speaking of sinners, who stand in need of a preliminary impulse to come to Christ, but of such as are already believers, and consequently in the most intimate union with Christ; as to the second, the will of God is best learnt from the gospel itself under the promised guidance of the Spirit of truth, and from the divine law written in the hearts of believers. Besides, if the law be the means of leading us to a conviction of sin and an acceptance of the grace of Christ, this is effected by a knowledge of the law itself, not by the performance p. 422of its works; inasmuch as through the works of the law, instead of drawing nearer to Christ, we depart farther from him; as Scripture is perpetually inculcating.

¶15In the next place, a distinction is made; and Polanus in particular observes, that 'when it is said that we are not under the law, it is not meant that we are not under an obligation to obey it, but that we are exempt from the curse and restraint of the law, as well as from the provocation to sin which results from it.'⁵ If this be the case, what advantage do believers reap from the gospel? since even under the law they at least were exempted from the curse and provocation to sin; and since to be free from the restraint of the law can mean nothing but that for which I contend, an entire exemption from the obligation of the law. For as long as the law exists, it constrains, because it is a law of bondage; constraint and bondage being as inseparable from the dispensation of the law, as liberty from the dispensation of the gospel; of which shortly.

¶16Polanus contends, on Gal. iv. 4, 5. to redeem them that were under the law, that 'when Christians are said to be redeemed from subjection to the law, and to be no longer under the law, this is not to be taken in an absolute sense, as if they owed no more obedience to it. What then do the words imply? They signify, that Christians are no longer under the necessity of perfectly fulfilling the law of God in this life, inasmuch as Christ has fulfilled it for them.' That this is contrary to the truth, is too obvious not to be acknowledged. So far from a less degree of perfection being exacted from Christians, it is expected of them that they should be more perfect than those who were under the law; as the whole tenour of Christ's precepts evinces. The only difference is, that Moses imposed the letter, or external law, even on those who were not willing to receive it; whereas Christ writes the inward law of God by his Spirit p. 423on the hearts of believers,⁶ and leads them as willing followers. Under the law, those who trusted in God were justified by faith indeed, but not without the works of the law; Rom. iv. 12. the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised. The gospel, on the contrary, justifies by faith without the works of the law. Wherefore, we being freed from the works of the law, no longer follow the letter, but the spirit; doing the works of faith, not of the law. Neither is it said to us, whatever is not of the law is sin, but, whatever is not of faith is sin; faith consequently, and not the law, is our rule. It follows, therefore, that as faith cannot be made matter of compulsion, so neither can the works of faith.⁷ See more on this subject in the fifteenth chapter, on Christ's kingly office, and on the inward spiritual law by which he governs the church. Compare also Book II. chap. i. where the form of good works is considered.

¶1Abrogata per evangelium lege servitutis, sequitur libertas Christiana: quamquam est quidem libertas primario adoptionis fructus, et proinde legis temporibus, ut supra diximus cap. xxiii. non ignota: sed quoniam ante adventum Christi liberatoris libertas nostra perfecta aut manifesta esse non potuit, idcirco libertas ad evangelium maxime pertinet, ejusque est comes: primum, quia sub evangelio maxime est veritas; Joan. i. 17. gratia et veritas per Jesum Christum præstita est: veritas autem in libertatem vindicat; cap. viii. 31, 32. si vos manseritis in sermone meo, vere discipuli mei eritis: et cognoscetis veritatem, et veritas vos in libertatem vindicabit. et v. 36. itaque si vos Filius in libertatem vindicarit, vere liberi estis. Secundo, quia evangelii præcipue donum est Spiritus: ubi autem Spiritus Domini, illic libertas, 2 Cor. iii. 17.

¶2LIBERTAS CHRISTIANA est qua, LIBERATORE CHRISTO, A SERVITUTE PECCATI, ADEOQUE LEGIS HOMINUMQUE PRÆSCRIPTO, VELUT MANUMISSI LIBERAMUR, UT FILII EX SERVIS FACTI, EX PUERIS ADULTI, DEO PER SPIRITUM VERITATIS DUCEM IN CHARITATE SERVIAMUS. Gal. v. 1. in libertate igitur qua Christus nos liberavit, perstate; et ne rursus jugo servitutis implicamini. Rom. viii. 2. lex Spiritus vitæ qui est in Christo Jesu, liberavit me a lege peccati et mortis. et v. 15. non enim accepistis spiritum servitutis rursum ad metum; sed spiritum adoptionis, per quem clamamus Abba, id est, Pater. Gal. iv. 7. non amplius es servus, sed filius. Heb. ii. 15. ut liberos redderet quotquot metu mortis per omnem vitam damnates erant servitutis. 1 Cor. vii. 23. pretio empti estis, ne fiatis servi hominum. Jacob. i. 25. qui inspicit in legem perfectam illam libertatis. et ii. 12. Ita loquimini atque ita facite ut qui ex lege libertatis judicandi sitis.

¶3UT DEO SERVIAMUS. Matt. xi. 29, 30. attollite jugum meum in vos—: nam jugum meum bonum sive facile est, et onus meum leve est, cum 1 Joan. p. 312v. 3, 4, 5. hæc est enim charitas Dei, ut præcepta ejus observemus; et præcepta ejus gravia non sunt—. Rom. vi. 18. liberati a peccato, servi facti estis justitiæ. et v. 22. nunc liberati a peccato, servi autem facti Deo, habetis fructum vestrum in sanctimoniam—. et vii. 6. nunc autem liberati sumus a lege, mortuo eo in quo detinebamur, ut serviamus in novitate Spiritus, ac non in vetustate litteræ. Rom. xii. 1, 2.—rationalem cultum; et ne conformemini huic sæculo, sed transformemini renovatione mentis vestræ ad explorandum quænam sit voluntas Dei illa bona et accepta et perfecta. Jacob. i. 25. at is qui introspexerit in perfectam illam legem libertatis, et permanserit in ea, quia non fuerit auditor obliviosus, sed effector operis, is beatior erit in opere suo. 1 Pet. ii. 16. ut liberi, ac non veluti malitiæ velamen habentes libertatem, sed ut servi Dei. Hinc judiciis hominum, multo magis coactione et tribunalibus in religione liberamur. Rom. xiv. 4. tu quis es qui condemnas alienum famulum? proprio Domino perstat aut cadit. et v. 8. sive vivimus sive morimur, Domini sumus. Matt. vii. 1. ne judicate, ut ne judicemini. Rom. xiv. 10. tu vero cur condemnas fratrem tuum, aut etiam tu cur pro nihilo habes fratrem tuum? omnes enim sistemur apud tribunal Christi. Certe si in sermone communi judicare aut condemnare fratres de rebus quæ ad religionem et conscientiam spectant prohibemur, quanto magis in foro civili, id est, plane alieno, cum Paulus ista omnia ad Christi, non ad hominum tribunal referat? Jacob. ii. 12. ita loquimini et ita facite, ut per legem libertatis judicandi: a Deo nempe, non ab hominibus in rebus religiosis; in quibus si Deus nos judicaturus est per legem libertatis, cur homo nos præjudicat per legem servitutis?

¶4PER SPIRITUM VERITATIS DUCEM IN CHARITATE. Rom. xiv. toto capite; et parte capitis xv. usque ad v. 15. Duo autem imprimis in his capitibus cavenda esse admonet Paulus: 1m. ut quicquid agamus in hac nostra libertate utenda, id certa fide agamus, persuasi nobis licitum id esse: v. 5. unusquisque in animo suo plene certus esto; et v. 23. quicquid ex fide non est, peccatum est: deinde, ne infirmo fratri justam offensam offeramus, v. 20, 21. ne cibi causa destrue opus Dei: omnia quidem munda; sed malum est homini qui edens offendit—. 1 Cor. viii. 13. si esca offendiculo est fratri meo, non edam carnes in æternum, ne sim p. 313offendiculo fratri meo: qui tamen Pauli insignis potius erga fratres amor fuit, quam officii onus cuique impositum, ut quis in perpetuum carne abstineret, si infirmus frater vesci solis oleribus licere crederet. Et cap. ix. 19, 20, 21, 22. nam quamvis liber sim ab omnibus, omnibus meipsum servum feci, ut plures lucrifacerem: Judæis ut Judæus—; iis qui sub lege sunt, ut si essem sub lege—; exlegibus ut exlex, non exlex Deo, sed sublex Christo—: infirmis ut infirmus—; omnibus omnia—. et x. 23. omnia mihi licent, at non omnia conferunt—, ut supra. Gal. v. 13. vos ad libertatem vocati estis, fratres; tantum ne libertatem vertite in datam carni occasionem; sed ex charitate servite alii aliis. 2 Pet. ii. 19. libertatem iis pollicendo, cum ipsi servi sint corruptelæ. 1 Cor. viii. 9. videte ne quo modo istud quod vobis licitum est, impingendi causa fiat infirmis.

¶5Ob hanc solam rationem videtur præceptum esse ecclesiis, Act. xv. 28, 29. ut sanguine et suffocato abstinerent; ne scilicet Judæis nondum satis confirmatis offensioni essent. Sanguinis enim prohibitio cæremonialis fuisse liquet, Lev. xvii. 11. ex ratione allata; nam anima cujusque carnis in sanguine est; ego vero—. Sic etiam, in lege, adipis esus prohibetur, cap. vii. 23, &c. nemo tamen idcirco defensum sibi esse adipis esum existimat, cum illa prohibitio tantummodo sacrificiorum sæcula spectaret, Act. x. 13, &c.

¶6Malitiosorum autem aut pertinacium ducenda ratio nulla est: Gal. ii. 4, 5. sed propter irreptitios falsos fratres, qui fuerant clam ingressi ad explorandum libertatem nostram quam habemus in Christo Jesu, ut nos in servitutem redigerent: quibus ne ad momentum quidem nos subjiciendo cessimus; ut veritas evangelii permaneret apud vos. 1 Cor. xiv. 38. qui vero ignarus est, ignarus esto. Scandalum Pharisæis esse datum Christus non laboravit, sed discipulos tum qui manus ante cibum non lavabant, Matt. xv. 2, 3. tum qui spicas vellebant, defendit; quod tunc temporis illicitum die sabbathi habebatur, Luc. vi. 1, &c. Christus pedes suos a fœmina tam sumptuose perungi, mollique divitis puellæ capillitio abstergi non fuisset passurus, immo factum non defendisset atque laudasset, Joan. xii. 3, &c. nec prosequentium se quacunque iret mulierum p. 314officiis ac liberalitate fuisset usurus, Luc. viii. 2, 3. si malitiosis et invidis esset perpetuo satisfaciendum.

¶7Ne fratrum quidem, si minus sincere agant. Gal. ii. 11, &c. quum autem venisset Petrus Antiochiam, in os ei obstiti, eo quod condemnandus esset—.

¶8Debebunt etiam infirmi firmiorum libertatem non temere judicare, sed erudiendos potius se præbere. Rom. xiv. 13. ne amplius igitur alii alios judicemus.

¶9Non igitur hæc ratio, ne præfatio hæc quidem consulendi scilicet infirmis, idonea satis est ad conficienda magistratuum edicta quibus cogantur fideles, aut libertatis ulla parte spolientur. Sic enim disserit Paulus, 1 Cor. ix. 19. quamvis liber sim ab omnibus, omnibus meipsum servum feci: meipsum feci, non factus sum ab alio: ab omnibus liber; certe ergo a magistratu, his quidem in rebus. Quam libertatem si magistratus tollit, tollit ipsum evangelium; tollit saltem bonos juxta et malos; contra illud præceptum notissimum, Matt. xiii. 29, 30. ne colligendo zizania eradicetis simul cum eis triticum, sinite utraque crescere usque ad messem.

¶1From the abrogation, through the gospel, of the law of servitude, results Christian liberty; though liberty, strictly speaking, is the peculiar fruit of adoption, and consequently was not unknown during the time of the law, as observed in the twenty-third chapter. Inasmuch, however, as it was not possible for our liberty either to be perfected or made fully manifest till the coming of Christ our deliverer, liberty must be considered as belonging in an especial manner to the gospel, p. 424and as consorting therewith:⁸ first, because truth is principally known by the gospel,⁹ John i. 17. grace and truth came by Jesus Christ, and truth has an essential connection with liberty; viii. 31, 32. if ye continue in my word, then are ye my disciples indeed; and ye shall know the truth, and the truth shall make you free. v. 36. if the Son therefore shall make you free, ye shall be free indeed. Secondly, because the peculiar gift of the gospel is the Spirit; but where the Spirit of the Lord is, there is liberty, 2 Cor. iii. 17.

¶2CHRISTIAN LIBERTY is that whereby WE ARE LOOSED AS IT WERE BY ENFRANCHISEMENT, THROUGH CHRIST OUR DELIVERER, FROM THE BONDAGE OF SIN, AND CONSEQUENTLY FROM THE RULE OF THE LAW AND OF MAN; TO THE INTENT THAT BEING MADE SONS INSTEAD OF SERVANTS, AND PERFECT MEN INSTEAD OF CHILDREN, WE MAY SERVE GOD IN LOVE THROUGH THE GUIDANCE OF THE SPIRIT OF TRUTH. Gal. v. 1. stand fast therefore in the liberty wherewith Christ hath made us free; and be not entangled again with the yoke of bondage. Rom. viii. 2. the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. v. 15. ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father. Gal. iv. 7. wherefore thou art no more a servant, but a son. Heb. ii. 15. that he might deliver them who through fear of death were all their lifetime subject to bondage. 1 Cor. vii. 23. ye are bought with a price; be not ye the servants of men. James i. 25. whoso looketh into the perfect law of liberty, and continueth therein. ii. 12. so speak ye, and so do, as they that shall be judged by the law of liberty.

¶3THAT WE MAY SERVE GOD. Matt. xi. 29, 30. take my yoke upon p. 425you......for my yoke is easy, and my burden is light, compared with 1 John v. 3—5. this is the love of God, that we keep his commandments, and his commandments are not grievous. Rom. vi. 18. being then made free from sin, ye became the servants of righteousness. v. 22. now being made free from sin, and become servants to God, ye have your fruit unto holiness. vii. 6. now we are delivered from the law, that being dead wherein we were held, that we should serve in newness of spirit, and not in the oldness of the letter. xii. 1, 2. present your bodies......a reasonable service; and be not conformed to this world; but be ye transformed by the renewing of your mind, that ye may prove what is that good and acceptable and perfect will of God. James i. 25. whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed. 1 Pet. ii. 16. as free, and not using your liberty for a cloke of maliciousness, but as the servants of God. Hence we are freed from the yoke of human judgements, much more of civil decrees and penalties in religious matters. Rom. xiv. 4. who art thou that judgest another man's servant? to his own master he standeth or falleth. v. 8. whether we live or die, we are the Lord's. Matt. vii. 1. judge not, that ye be not judged. Rom. xiv. 10. why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgement-seat of Christ. If we are forbidden to judge (or condemn) our brethren respecting matters of religion or conscience in common discourse, how much more in a court of law, which has confessedly no jurisdiction here; since Paul refers all such matters to the judgement-seat of Christ, not of man? James ii. 12. so speak ye, and so do, as they that shall be judged by the law of liberty; namely, by God, not by fallible men in things appertaining to religion; wherein if he will judge us according to the law of liberty, why should man prejudge us according to the law of bondage?

¶4BY THE GUIDANCE OF THE SPIRIT OF TRUTH IN LOVE. Rom. xiv. throughout the whole of the chapter; and chap. xv. 1—15. In these chapters Paul lays down two especial cautions to be observed; first, p. 426that whatever we do in pursuance of this our liberty, we should do it in full assurance of faith, nothing doubting that it is permitted us.¹ v. 5. let every man be fully persuaded in his own mind. v. 23. whatever is not of faith, is sin. Secondly, that we should give no just cause of offence to a weak brother, v. 20, 21. for meat destroy not the work of God: all things indeed are pure, but it is evil for that man who eateth with offence. 1 Cor. viii. 13. if meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend; which resolution, however, must be considered as an effect of the extraordinary love which the apostle bore his brethren, rather than a religious obligation binding on every believer to abstain from flesh for ever, in case a weak brother should think vegetable food alone lawful. ix. 19—22. though I be free from all men, yet have I made myself servant unto all, that I might gain the more; unto the Jews I became as a Jew...... to them that are under the law, as under the law...... to them that are without law, as without law; being not without law to God, but under the law to Christ...... to the weak became I as weak.... I am made all things to all men. x. 23. all things are lawful for me, but all things are not expedient. Gal. v. 13. for, brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh; but by love serve one another. 2 Pet. ii. 19. while they promise themselves liberty, they themselves are the servants of corruption. 1 Cor. viii. 9. take heed lest by any means this liberty of yours become a stumbling-block to them that are weak.

¶5This appears to have been the sole motive for the command given to the churches, Acts xv. 28, 29. to abstain from blood, and from things strangled; namely, lest the Jews who were not yet sufficiently established in the faith should take offence. For that the abstinence from blood was purely ceremonial, is evident from the reason assigned p. 427Lev. xvii. 11. the life of the flesh is in the blood, and I have given it to you upon the altar to make an atonement for your souls. Thus the eating of fat was forbidden by the law, vii. 23, &c. yet no one infers from hence that the use of fat is unlawful, this prohibition applying only to the sacrificial times: Acts x. 13, &c.

¶6–8No regard, however, is to be paid to the scruples of the malicious or obstinate. Gal. ii. 4, 5. and that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage; to whom we gave place by subjection, no, not for an hour; that the truth of the gospel might continue with you. 1 Cor. xiv. 38. if any man be ignorant, let him be ignorant. Christ was not deterred by the fear of giving offence to the Pharisees, from defending the practice of his disciples in eating bread with unwashen hands, Matt. xv. 2, 3. and plucking the ears of corn, which it was considered unlawful to do on the sabbath-day, Luke vi. 1, &c. Nor would he have suffered a woman of condition to anoint his feet with precious ointment, and to wipe them with her hair, still less would he have vindicated and praised the action, John xii. 3, &c. neither would he have availed himself of the good offices and kindness of the women who ministered unto him whithersoever he went, if it were necessary on all occasions to satisfy the unreasonable scruples of malicious or envious persons. Nay, we must withstand the opinions of the brethren themselves, if they are influenced by motives unworthy of the gospel. Gal. ii. 11, &c. when Peter was come to Antioch, I withstood him to the face, because he was to be blamed. Nor ought the weak believer to judge rashly of the liberty of a Christian brother whose faith is stronger than his own, but rather to give himself up to be instructed with the more willingness. Rom. xiv. 13. let us not therefore judge one another any more.

¶9Neither this reason, therefore, nor a pretended consideration for the weaker brethren, afford a sufficient warrant for those edicts of the magistrate which constrain believers, or deprive them in any respect of their p. 428religious liberty.² For so the apostle argues 1 Cor. ix. 19. though I be free from all men, yet have I made myself servant unto all; I was not made so by others, but became so of my own accord;³ free from all men, and consequently from the magistrate, in these matters at least. When the magistrate takes away this liberty, he takes away the gospel itself; he deprives the good and the bad indiscriminately of their privilege of free judgement, contrary to the spirit of the well known precept, Matt. xiii. 29, 30. lest while ye gather up the tares ye root up also the wheat with them: let both grow together until the harvest.⁴