Theologicall questions, dogmaticall observations, and evangelicall essays, vpon the Gospel of Jesus Christ, according to St. Matthew Wherein, about two thousand six hundred and fifty necessary, and profitable questions are discussed; and five hundred and eighty speciall points of doctrine noted; and five hundred and fifty errours confuted, or objections answered: together with divers arguments, whereby divers truths, and true tenents are confirmed. By Richard VVard, sometimes student in the famous vniversities of Cambridge in England: St. Andrews in Scotland: and Master of Arts of both the kingdoms; and now a preacher in the famous city of London.

VERS. 17. [Vers. 17] Think not yee that I am come to de∣stroy the Law or the Prophets: I am not come to destroy, but to fulfill.

In this Sermon preached by our Saviour up∣on the Mount, there are these three parts.

To wit, the

• Exordium, wherein our Saviour treats of true blessednesse, chap. 5.3. unto vers. 13.
• Tractate, concerning instructions which direct us in a holy life, un∣to chap. 7. vers. 24.
• Conclusion, which is parabolicall, chap. 7. vers. 24. &c. unto the end of the chapter.

The Tractate hath a double instruction, whereof the

• first is of the preaching the Law, and that both of the
  • Preachers, the Apostles, chap. 5.13. unto verse 17.
  • Law preached, and this both in
    • Generall, shewing that the Law is to be observed and kept, chap. 5.17. unto vers. 21.
    • Particularly correcting some errors about the Law, alled∣ged by the Jewes, ei∣ther
      • Truely, but not aright explicated, as of
        • Murder, chap. 5.21. unto 27.
        • Adultery, chap. 5.27. unto 31.
      • corrupt∣ly, and that ei∣ther
        • Indirectly, and that either be∣cause
          • First, it was not a true or positive Law, but onely a toleration, as of Divorce, vers. 31. unto. 33.
          • Secondly, it was not the whole Law, as of swearing, vers. 33. unto 38.
          • Thirdly, it was not given unto them, as of re∣venge, vers. 38. unto 43.
        • Directly, by adding unto the Law, as of love and hatred, vers. 43. &c. unto the end of the chapter.
• Second is of the pra∣ctice of pi∣ety, where Christ fol∣lowes a double me∣thod, namely,
  • First, hee con∣demns the evill examples of hypocrites in
    • Almes-giving, chap. 6.1. unto vers. 5.
    • Prayer, where he blames in them two things,
      • Boasting, 6.5.6.
      • Battologie, 6.7. unto 16.
    • Fasting, 6.16. unto vers. 19.
  • Secondly, he layes down the good precepts which are to be observed, viz.
    • First, wordly care is to be avoided, 6.19. &c. unto the end.
    • Secondly, our brethren are not to be judged, 7.1. unto vers. 6.
    • Thirdly, holy things are not to be prophaned, 7.6.
    • Fourthly, prayer is confidently to be made, 7.7. unto vers. 13.
    • Fifthly, holines is industriously to be followed, 7.13. unto 24.

The generall Tract∣ate con∣cerning the law, hath 3. parts, to wit, the

• Proposition which is partly
  • Negative, wherein may be observed
    • The phrase, Thinke not yee.
    • The thing, that I am come to destroy the law.
  • Affirmative, where∣in are two things,
    • The affirmation, Not to destroy, but to fulfil.
    • The confirmation, where two things are observeable,
      • The phrase of asseveration, verily.
      • The certain∣ty wher are
        • The time, until hea∣ven, &c.
        • The univer¦sality
          • Not one jot, which is meant of precepts.
          • Al shalbe ful¦filled, which is meant of punishmēts.
• Generall conclusion unto all men: who∣soever shall
  • Breake, vers. 19
  • Keepe. vers. 19
• Particular application unto the Apostles, vers. 20.

[Sect. 1] §. 1. I came not to destroy the Law, &c.

Wee have in these words two things to observe,

• The occasion of them,
• The scope, wherein there is two parts, the
  • First, Negative, wherein are
    • The phrase.
    • The thing it selfe,.
  • Second Affirmative.

[Quest.] First, why and upon what occasion doth Christ speake these words?

[Answ. 1] First, to confute the Pharisees, who might have accused him, first for an Innovator: Second∣ly, for a Doctour of liberty; because many did suspect that he was contrary to the Law,

Both by his

• Doctrine, because 1. he taught not as the Scribesq. 2. He condemned their tra∣ditions, Math. 15 9. &c. and chap. 23. 3. The legall lotions and purifica∣tions and ceremonies he contemned and despised, Math. 15.2. And there∣fore by these things they thought that he was no friend unto the Law.
• Conversation, because first he was very seldome amongst the Pharisees and Princes of the Jewes: Secondly, often amongst the Publicans and Harlots.

[Answ. 2] Secondly, these words were here added by Christ, to confirme the Doctrine which he had a little before taught unto his Apostles: For they might now have objected unto Christ; What necessity is there to let our light shine be∣fore men, if now thou put an end to the old law? To this our Saviour answers, I ca•• not to destroy the law: in which answer he implies two things; viz. First, that he was no Innovator; neither went about to bring in any new thing, but only to fulfill those things which were fore-told by Moses and the Prophetsr. Secondly, that hee went not about to loose the raines of liberty, by making void any part of the morall Law. And therfore the Ministers of the Word should so preach, that it may appeare, they neither 1. affect novelties (for there is no new thing in the true observation of the Law) Nor 2. give any liberty or leave to sinne or licentiousnesse at all.

§. 2. Secondly, we now consider the phrase [Sect. 2] here used by our Saviour: Thinke not yee with your selves.

[Quest. 1] When doth Christ use this phrase of speech, and why here?

[Answ.] It is not an usuall speech with Christ, but used by him onely, when and where he condemnes the opinions of others: Thus hee speakes unto the Jewes, Thinke not yee that I will accuse you to the Fathers. And thus Saint Paul speakes unto the Corinthians, Let no man thinke me a foolet. And so in this verse, Thinke not ye, that I come to destroy the Law, &c. As if our Saviour would say, I know that there are many foolish opini∣ons broached against the Law of God, but Ne¦vos putate, Think not you, &c. In which phrase he implyes, that amongst men there are ma∣ny things held amisse concerning the Law of God.

[Quest. 2] What errours have beene set a foot about the Law?

[Answ. 1] First, some have rejected and condemned all Scripture whatsoever: as the Mirabiliarii, the Enthusiastes, and the Anabaptists, Danaeus de Haeres.

[Answ. 2] Secondly, some reject the old Testament, the Law and the Prophets, because to them they seeme contrary to the Gospel; thus the Cerdo∣nians (Danaeus 62.) and the Marcionites, who condemne the whole Old Testament (Danaeus 66.) as doe also the Appellites (69.) and the Severians, Tacians, and Manichees, Danaeus 71.

[Answ. 3] Thirdly, some slight the Decalogue or ten Commandements; thus did Simon Magus (Danaeus ex Epiphanio) and the Cainani (Danaeus 55.) and the Manichees, who call it a killing Letter, Senensis 78.2. c. yea an unjust and cruell Law, Senens. 452.2. &c.

[Answ. 4] Fourthly, some wholly neglect the workes of piety commanded in the Law, and for this cause have hated the law, because it requires ho∣linesse; thus the Origenists reject all the Books both of the Old and New Testament, which reprove and condemne filthinesse and unclean∣nesse (Danaeus 115.) thus the Montanists slight the Law, because they would have none com∣pelled to live well (Danaeus 194.) And some have given reasons for the strengthning of this opinion; namely, first because the soule is not polluted by sinne, but onely the body; thus the Simonians and the Gnosticks (Danaeus 6.) Se∣condly, because we are saved by grace, and therefore it is lawfull to sinne, if so be wee doe but beleeve (Rom. 6.1.) thus the Basilidians, and Gnosticks, and Simon Magus, and Saturnians, and Manichees, and Aetians, and Eunomians; and hence the Corpocratians taught uncleane∣nesse, and the Valentinians derided all good∣nesse. Now lest some should thinke that I re∣vive and give new life to old forgotten and for∣saken Heresies; it will not be amisse to observe in a word, that there are many such as these e∣ven at this day, who thinke it is lawfull for them to sinne (because where there is no Law there is no sin, Rom. 4.15.) and therefore they re∣ject the Law (Senens. 79.) The Libertines teach that all sins are lawfull, and therefore they plain∣ly reject the Old Testament (Prateolus ex Lin∣dano. 254. & è Calvino contra libertinos) Tea∣ching us, that the wisdome and opinions of the flesh doe easily oppose themselves to the Law and Commandements of God. [Observ.]

Why is carnall wisedome so prone to contra∣dict [Quest. 3] the pure and holy Law of God?

First, because it is not subject to the will of [Answ. 1] God, and therefore doth oppose it. The carnall minde is enmity against God: for it is not subject to the Law of God, neither indeed can bee, Rom. 8.7.

Secondly, because the Commandements of [Answ. 2] God are grievous to a corrupt and polluted heart, which cannot cease to sinne: And there∣fore doth oppose them.

§. 3. I came not to destroy the Law.] [Sect. 3]

The Jewes object this place, to prove that the [Object. 1] Law shall not be abrogated, when the Messiah comes, thus; The Christians say, that Christ was the true Messias, and yet he both obeyed and fulfilled the Law himselfe, and both by ex∣ample and Doctrine did move others also to the obedience thereof: In this verse he saith, I came not to destroy the Law, but to fulfill it: and afterwards, vers. 19. he saith, Whosoever shall breake one of these least Commandements, and shall teach men so to doe, he shall be called the least in the kingdome of Heaven. And therefore, say the Jewes, that both by the words and deedes of Christ it evidently appeares, that the Mosaicall Law shall not cease or be abrogated.

That we may truely see how Christ fulfilled the Law and the Prophets, [Answ.] we must remember that in the Law and Prophets were principally contained five things, namely, things morall, ceremoniall, judiciall, Sacramentall, and promi∣ses and threatnings.

First, in the law and Prophets there are Morall things, to wit, the ten Commandements, which are necessarily to bee obeyed unto salvation by all those, who are of yeares of discretion: and therefore were not to cease at the comming of Christ, nor to bee abolished by him, but ful∣filled.

Secondly, in the law and Prophets there were Judiciall things, as an eye for an eye, a tooth for a tooth, and divers the like, in these there was judgement without mercy, and therefore they were to bee mitigated and allayed by the sweet∣nesse of mercy, at the comming of the Messiah.

Thirdly, in the Law and Prophets there were Ceremoniall things, to wit, all the sacrifices, and many more, which being but figures of things to come, were to vanish when Christ (unto whom they all pointed) came into the flesh: now even these Christ did obey & fulfil literally until the determinate time of their cessation, and then by himselfe, and his Apostles, did reduce them unto a spirituall and mysticall sense,

Fourthly, in the law and Prophets, there were Sacramentall things, as circumcision, the Pas∣chall Lambe, and the red Heifer; these were fi∣gures of Christs suffering; death, and blood-shed and therefore were necessarily to cease when Christ came: And these were fulfilled by him in his death and suffering.

Fiftly, in the law and Prophets, there were Promises of the comming of the Messias, and withall of the conversion of the Gentiles, of re∣mission of sinnes, and eternall salvation, and these our Saviour perfectly fulfilledt.

The Manichees (as was said before) rejecting the law of God, and the Old Testament, are ur∣ged (by Saint Augustine) to give over their o∣pinion, considering what our blessed Evange∣list hath positively avouched in this verse, why doe yee not (O Manichees) receive the law (saith the Father) and the Prophets, which Christ came to fulfill?

Here Faustus in the behalfe of them all takes the quarell in hand, disputing thus.

[Object. 2] First, none make mention of this saying but onely Matthew, who followed Christ when he came downe from the mount, and was called to bee an Apostle after this Sermon was preached, namely, Chap. 9.9. but Saint Iohn saith nothing of it, who was alwayes with him.

[Answ.] Hereunto Augustine answers, that though Matthew heard it not from Christ upon the Mount, yet hee might either heare it from his owne mouth at some other time, or hee might heare it from Iohn who was present.

[Object. 3] Secondly Faustus objects againe, this Gospell was not written by Matthew, but by some o∣ther, for of Matthew it is written in the third person: Hee seeth a man sitting at the receit of cu∣stome, whose name was Matthew, Mat. 9.9.

[Answ.] Hereunto Augustine answers, that by the same argument Faustus may as well conclude, that Saint Iohn writ not his Gospell, for he spea∣keth of himselfe saying, Peter turned him about & saw the other Disciple whom Iesus loved.

[Object. 4] Thirdly, Faustus objects, to beleeve the new Testament is nothing else but to acknowledge the disanulling of the old, and therfore the law is not now to be observed.

[Answ.] In the old Testament were figures, which must needs cease, when the things figured out are present, and even herein are the Law and Prophets fulfilled, in which it is written, that God would give a new Testament, Ieremiah 31.31.

Fourthly, when a Jew shall aske thee (saith [Object. 5] Faustus) why thou dost not keepe the precepts of the Law, which Christ came not to dissolve, thou either 1. must confesse this verse to be false: or 2. deny thy selfe to bee Christs Disciple: or 3. yeeld to observe the ceremonies still.

The faithfull (saith Augustine) doe keepe the Law and the Prophets, when truely, cordially, [Answer.] and unfainedly they love God and their neigh∣bour, and as for figures and ceremonies, they know that things shadowed out by them are now fulfilled in Christ. August. contra Faust. lib. 19. Cap. 7.

How is the Law destroyed, because our Sa∣viour [Quest. 1] saith here, he came not to destroy the Law?

First, the Law is destroyed, Malè explicando, [Answ. 1] by a wrong interpretation thereof, and thus Christ gives the true sense of the Law, and re∣futes the impious expositions of the Scribes and Pharisees, vers. 21. &c.

Secondly, the Law is dissolved, Malè explendo, [Answ. 2] by a false fulfilling and accomplishing thereof. And thus Christ doth not teach, that obedience unto the Law is to bee neglected, but rather ur∣geth it.

Either by the comming of Christ the Law is [Object. 6] destroyed, or else the Scripture is contrary to it selfe, but the latter is false, therefore the former is true. The necessity of the connexion is pro∣ved thus, Saint Paul urgeth, first, that by the workes of the law wee cannot be justified, Rom. 3.20.21. and Gal. 2.16. and Rom. 4.14.15. Se∣condly, that it is impossible for the law to save us, Rom. 8.3. Gal. 3.21. Thirdly, that wee are not now under a pedagogue, Gal. 3.24.25. that is, not under the law, but under grace, Rom. 6.14. we being dead unto the law, Romans 7.4. Galat. 2.19.

First, the ceremoniall law is abolished; for that [Answ. 1] was our pedagogue unto Christ, daies, and meats, and moneths, and feasts, and ordinances, and circumcision, were but shadowes of things to come; and therefore the substance and thing typified being come, the types and shadowes va∣nish out of sight. Read Heb. 10.1. Gal. 5.2. and 4.10. and Ephes. 2.15. Colos. 2, 16.

[Answ. 2] Secondly, in the Morall law we may observe the

• Condition which is ei∣ther of
  • Death, which is Malediction and a curse, and this Christ tooke away in his crosse, and abolished it, as appeares by these places 2 Cor. 3.7. Gal. 3.10.13. Deut. 27.26. and 1 Cor. 15.56.
  • Life, which is Justification, and this also is abrogated, Rom. 3.20. Gal. 2.16. and 3.11. and 5.4, For Christ is the end of the law for righte∣ousnesse to every one that beleeveth, Rom. 10.4.
• Direction, the rule of good, and this is immutable as God himselfe is; because it is his will.

[Answ. 3] Thirdly, wee being in Christ are freed from the law of sinne and of death (Rom. 8.2.) But yet wee are debtours not to the flesh, to live after the flesh; but to the law, to be regulated there∣by; for the law is good, holy, just, spirituall, and to be consented unto, Rom. 7.7.12.14.16. yea to be delighted in, and that in the inward man. Rom. 7.22. And therefore, although the cere∣moniall law be now disanulled, and the conditi∣ons of the morall law abrogated; we being freed from the curse and condemning power of the law, and not justified by the law; yet as the law is a rule of direction unto us, so it is to be obeyed, and submitted unto.

Teaching unto us this necessary instruction, [Obser.] that the Gospell doth not take away the obedi∣ence of the morall law: Blessed are they (saith David) that are upright in their waies, Ps. 1.1. &c. and if wee would enter into life, our Saviour saith, we must keepe the Commandements. Mat. 19.17. &c. whence S. Paul saith, that those who are in grace, are not without law to God, but under the law to Christv. And againe, the grace of God which bringeth salvation, teacheth us to deny ungodlinesse

and worldly lusts, and to live soberly, righteously, and godly in this present worldu: And therefore both the negative and affirmative part, both of the first and second table, is to be obeyed even of the deare members of Christ, because this he did not by his comming destroy.

[Quest. 2] Why must the Morall law bee observed in the times and places of the Gospell?

[Answ. 1] First, because God is unchangeable, and therefore so is also his will, Iames 1.17. But the Law (as was sayd before) is the will of God.

[Answ. 2] Secondly, God requires of all persons, in all times, to live holily, and unblameably, as ap∣peares by these places, Luk. 1.79. and 1 Thessal. 4.4. and Titus 2.11.14. and Heb. 12.14. and 1 Pet. 1.17. But the rule of holinesse, goodnesse, truth, equitie, and justice, is no where laid down but in the Law, and therefore the Morall Law is perpetuall.

[Answ. 3] Thirdly, the Morall law is in force in the times of the Gospell, and must bee obeyed, be∣cause disobedience thereunto is severely puni∣shed. Hee that sinnes against the law, shall bee judged by the law, although hee live under the Gospell; as we may see in these places, 1 Cor. 6.9. Ephes. 5.3. Coloss. 3.6, And therefore Bel∣larmine is most injurious unto us, in saying, that Protestants affirme, Christian libertie to consist in an absolute freedome from the obedience and subjection of the Morall law: Quod Moses cum suo Decalogo nihil ad nos pertineat: and that Mo∣ses with his Decalogue, belongeth not unto usw.

How false and malicious this is, all the world may know, considering that wee subscribe to the truth of this present Scripture, that Christ came not to dissolve, but to fulfill the law. Indeed the Muscovites doe hold, that the Decalogue is abrogated by the Apostlesx: But Protestants are far off from so grosse an opinion: for we say, That Christian libertie consisteth in these three things, namely,

First, that wee are exempted from the Cere∣monies of the Law, and the Judicials, so farre forth as they concerned the politicke state of the Jewesy.

Secondly, wee are freed from the curse and guilt of the lawz, Christ hath redeemed us from the curse of the law, when hee was made a curse for us.

Thirdly, we are delivered from the servitude of sinne: And therefere it is a shamelesse slan∣der, to avouch, that wee hold Christian liberty to consist in a freedome from the obedience of the Law of God.

[Sect. 4] §. 4. The Law.] What Law is here meant?

There is a two-fold Law,

• ... [Quest.] [Answ.] First, the Law of the Gentiles, which Saint Paul calleth the law of Nature; They doe by nature the things of the Law, Rom. 2.14.
• Secondly, the Law of the Jewes, which is three-fold, viz.
  • First, Ceremoniall, which is described and explained in the Bookes of Moses, especially in Leviticus; and prescribed rites and ceremonies unto the Jewes, to bee observed and performed in the worship of God.
  • Secondly, Iudiciall, which prescribed ordinances for the government of the common-wealth of the Jewes, and the civill punishment of offenders.
  • Thirdly; Morall, here meant, and wherein 3 things are observe∣able, viz.
    • First, the Morall Law is that which was written at first in the heart of Adam, and in all men since by nature, in re∣gard whereof it binds all men.
    • Secondly, it commands perfect obedience, both inward in thought and affection; and outward in speech and action.
    • Thirdy, it bindeth to the curse and punishment, every one that faileth in the least performance of holy du∣tiesb.

[Sect. 5] §. 5. And the Prophets.] Who are meant here by Prophets?

[Quest.] Prophets are of three sorts, namely, First of the Jewes. Secondly, of the Gentiles, of whom Paul sayth, One of your owne Prophets hath sayd. Thirdly, of the truth, of whom Christ sayth, Be∣hold, I send unto you Prophets and wise men. Now our Saviour meaneth the Prophets that did fore∣tell of him. Faustus ex August. lib. 19. cap. 7. cantr. Faust.

[Sect. 6] §. 6. But to fulfill it.] Our Saviour here affirming, that he came not to destroy the Law, but to ful∣fill it, may make some doubt, whether there be any difference betweene the Law and the Gospell, or not; and how they differ.

[Answ. 1] The difference betweene the Law and the Gospell, stands in five things, namely,

• The Law
  • First, is Naturall, and was in mans nature before the fall.
  • Secondly, sets forth Gods justice in rigour, without mercie.
  • Thirdly, requires perfect righte∣ousnesse within us.
  • Fourthly, threatneth iudgement without mercie, & therefore it is called, the ministery of condemna∣tionc.
  • Fiftly, promiseth life to the doerd.
• The Gospel.
  • Is spirituall, revealed after the fall, in the covenant of grace.
  • Sets forth Justice and Mercie, united both in Christ.
  • Revealeth our acceptance with God, by imputed righteousnesse.
  • Shewes mercie to mans sinne, in and by Christ, if wee doe repent, and believe in him with a lively faith.
  • To the believer. Rom. 4, 5.

How did Christ fulfill the Law?

First, by and in his Doctrine, and that these [Quest. 2] two wayes; First, by restoring unto the Law [Answ. 1] its proper meaning, and true sence (as Matth. 5. vers. 21 22.27.28.) which was depraved by the Pharisees, as appeares plainly in the whole next chapter. Secondly, by revealing the right way, whereby the law may be fulfilled.

[Answ. 2] Secondly, Christ fulfilled the Law in his Per∣son, and that five wayes: First, by becomming accursed to the Law, in suffering death upon the Crosse for us: for although the Law could not condemne Christ, who was innocent and un∣spotted, yet because hee had put on our person, which the Law had condemned by a cursee, and also taken upon him our curse and maledi∣ction, he fulfilled that crying Law, cursed is eve∣ry one that doth not abide in all, that it written in the lawf. He was made a curse for us, that we might obtaine and partake the blessing of Abraham in him. Secondly, hee fulfilled the Law in his per∣son, by enduring and undergoing human things, although hard to bee borne, and unjustly com∣manded: Thus hee payes tribute (when it was required) although it were proper unto stran∣gers, the children being free. Thirdly, Christ fulfilled the Law in his person, by observing the ceremonies and shadowes of the Law. Fourth∣ly, by fulfilling all the predictions and prophe∣sies of the Law concerning himselfe; whether they were, I. the Types of the Law: or, II. the promises of salvation, as for example, Iacob saith, The Scepter shall not depart from Iudah, &c. untill Shiloh comeg. Moses sayth, The Lord will raise up unto thee a Prophet from the midst of thee, of thy brethren, unto him shall yee hearkenh. Isaias saith, The Spirit of the Lord is upon mee, therefore the Lord hath anoynted me, and sent me, &ci. Read further, Isai. 53.4-6. Ezech. 36.25.26. Zach. 12.10. Psalm. 110.1. In all which places, and many more, wee may see the Oracles and predictions of the Law and Prophets, concerning the Re∣gall, Sacerdotall, and Propheticall offices of Christ, really and verily fulfilled by him: and therefore he doth most truely affirme, that hee came not to dissolve the law, but to fulfill it. Fiftly, Christ fulfilled the Law in his person, by perfor∣ming perfect obedience unto the Morall law, doing all that was therein required of him, either in regard of God, or man; in which respect hee was sayd to bee made vnder the Lawk. There was in him such a perfect obedience, and confor∣mitie unto the Law of God, that he did observe it fully, and fulfill it without the least defect; yea herein dares challenge his adversaries the Jewes, Which of you can reprove mee of sinnel. And thus Christ in his person fulfilles the Prophesies, Ceremonies, Types, Shadowes, and Promises of the Law; yea, after his resurrection, telleth the two Disciples, that it was necessary, that hee should fulfill all things which was written of him in the law of Moses, and of the Prophets, and Psalms.

[Answ. 3] Thirdly, Christ fulfilled the Law in men three wayes, namely,

First, by creating faith in their hearts, where∣by they lay hold on Christ, who fulfilled the Law for them. Secondly, by writing the Law in their inward man; Ierem. 31.33. I will write my law in their hearts. Thirdly, by giving them his owne blessed Spirit, which makes them en∣deavour to fulfill the Law; which endeavour Christ accepts for perfect obedience, though it be imperfect: For Christ infusing the grace of his Spirit into us, by the vertue thereof wee are quickned, and begin to fulfill the Law, in perfor∣ming new obedience unto God, according to all his commandements. And thus we see the truth of this assertion, or sentence, I came not to destroy the law, but to fulfill it.

Notes

• q

  Math. 7.29.
• r

  Luk. 24.27.44.
• s

  John 5.45.
• t

  2 Cor. 11.16.
• t

  Galati∣nus, lib. 11. cap. 2. fol. 400.
• v

  1 Cor. 9 21.
• u

  Titus 2 11.12.
• w

  Bellar. lib. 4. de Iust. cap. 5 initio.
• x

  Theolog Muscovit. cap. 5.
• y

  Act. 15.10.
• z

  Galath. 3.13.
• b

  Gal. 3.10.
• c

  2 Cor. 3.7.9.
• d

  Rom. 10.5.
• e

  Deut. 27.28.
• f

  Gal. 3.13.
• g

  Gen. 49.10.
• h

  Deut. 18.15.
• i

  Esai. 61.1.
• k

  Gal. 4.4
• l

  Ioh. 8.46. and Heb. 7.26