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the Lord to make knowne to his people by the ministery of Moses, that the Law was given, not to detaine men in confidence of their own works, but to leade them unto Christ. Whatsoever the Law teacheth, whatsoever it promiseth, whatsoever it commandeth, alwayes it hath Christ for the scope thereof. For though the Law of righteousnesse promise a reward to the keepers thereof; yet after it hath shut up all men under sinne, it doth substitute another righteousnesse in Christ, which is received by faith, not purchased by the merit of works. And therefore the Apostle doth reprehend the Jewes, as perverters of the true sense and meaning of the Law, when they sought to be justified by their works, and sheweth that Moses taught them to look for Salvation in the Messiah, and seek for that righteousnesse which is by faith. Whereby it is manifest, that the Law was given to be a manuduction unto Christ, in whom we have Redemption from all things, from which by the Law of Moses we could not be justified; and a rule to the faithfull according to which they must frame their conversation. For what word was that which Moses saith was neere, even in their hearts, but the Law which the Lord gave upon Mount Sinai, and promised to write in the hearts of his people under the Covenant of Grace.

And from this ground it is not hard to answer what is further objected against this truth, as, If faith be commanded in the Law, then being justified by faith, we are justified by the works of the Law. For faith is not a work of the Law nakedly and absolutely considered, as it exacteth perfect obedience of man in his own person: but of the Law as it was given to the Jewes, to direct them unto Christ, who is the soule and life of the Law. And though it be commanded in the Law, as it is in the Gospel or new Covenant, yet it justifieth not as a part of Regeneration, or an act of obedience and work of Grace by it worth or dignity, but in respect of that office whereunto it is assigned of God, and as it receiveth the promises of mercy. It is a sophisticall forme of reasoning to say, Faith is commanded in the Gospell, therefore if we be justified by faith, we are justified by the works of grace. The arguments are like, and both faultie. For justification by faith in Christ is opposed to justification by the works of the Law: because he only is justified before God by the Law, whose acts being examined by the Law, are found just and righteous according