they brought him first to Annas; for he was father-in-law to Caiaphas, who was the high priest at that time:

the father will be at variance with his son, and the son with the father: the mother with the daughter, and the daughter with the mother: the mother-in-law with the daughter-in-law, and the daughter-in-law with the mother-in-law.

my coming will occasion discord between the son and his father, between the daughter and her mother, between the daughter in law and her mother in law:

therefore the inheritance is of faith, that it might be meerly of favour, to the end the promise might be assured to all his posterity, not to that part only who have the law, but to that also who have the faith of Abraham, the father of us all, as it is written,

to those who are without the law, as without that law, (not as being under no law to God, but as under the law to Christ) that I might gain those who are without the law.

For as many as have sinned without the law, shall also perish without the law: and as many as have sinned under the law, shall be condemned by the law,

when the Gentiles who have not the law, do by nature what the law prescribes, tho' these have not the law, they are a law to themselves:

Do we then conclude, that the law is the cause of sin? by no means; but I should not have had such a notion of sin, had it not been for the law: for I should not have known concupiscence was a sin, unless the law had said, "thou shalt not covet."

but I perceive in the animal part of me another law warring against the law of my mind, and bringing me into captivity to the law of sin, which is in my animal part.

to the Jews, I became as a Jew, that I might gain the Jews; to those who are under the law, as under the law, that I might gain those who are under the law;

Is the law then opposite to the promises? by no means. for if there had been a law given, which could have given life, certainly justification should have been by the law.

Don't, my brethren, treat one another with detraction. he that reflects upon his brother, and censures his brother, reflects upon the law, and censures the law: if you censure the law, instead of obeying it, you set up for a judge.

was it not Moses who gave you the law, and yet none of you observe that law?

the Jews answered him, we have a law, and by our law he ought to die, because he pretended to be the son of God.

then he said, I am a Jew, a native of Tarsus in Cilicia, but had my education in this city: at the feet of Gamaliel I was instructed in the law, and in the exact decisions of our fathers, and was as religiously zealous as you are at this time.

which made Paul say, "may God strike thee, thou plaister'd wall: you sit to judge me according to law, and in defiance of the law you order me to be struck!"

for not the bare hearers of the law, but they who observe the law, are such as shall be justified, before God.

and you, who glory in the law, do you dishonour God by the violation of the law?

Circumcision indeed is an advantage, if you keep the law: but if you violate the law, your being a Jew makes you no better than a heathen.

and shall not a Gentile, tho' he is not actually circumcised, if he fulfil the law, condemn thee, who, tho' literally circumcised, dost yet transgress the law?

Now we know that whatever the law says, it says to those who are under the law: that every one may be silenc'd, and all the world plead guilty before God.

for by the observation of the law no one shall be justified in his sight, since it is the law that takes cognizance of sin.

but the divine justification certified by the law and the prophets, is now clearly proposed independently of the law:

what reason then is there for boasting? it is excluded. what, by the ceremonial law? no: but by the law of faith.

do we then make the law useless by our doctrine of faith? by no means; on the contrary, it is we that observe the law.

because the effect of the law is punishment: for if there had been no law, there could have been no transgression.

sin indeed was in the world all the time before the law: but then sin is not punished when there is no law.

Know ye not, brethren, (for I speak to Jews acquainted with the law) that the law hath authority over a man, till it be abrogated?

but now we are delivered by the death of the law, which held us in bondage: that we might serve according to the living spirit, and not in the dead letter of the law.

the divine grace thro' Jesus Christ our Lord. so then, with the mind I my self am devoted to the law of God; tho' my carnal inclinations are enslaved to the law of sin.

but Israel, who followed the law of justice, hath not attained to the law of justice.

for the spiritual meaning of the law centers in him, and the spirit of the law is gospel-liberty:

yet knowing that a man is not justified by the works of the law, but by faith in Jesus Christ, even we have believed in Christ Jesus, that we might be justified by faith in him, and not by the works of the law, by which there is no justification.

for by one law, I am dead to the other law, that I might live unto God:

but they that rest themselves upon the works of the law, are obnoxious to the curse: for it is written, " cursed is every one, who continueth not in all things, which are written in the book of the law, to do them:"

But tell me, you that are so willing to be under the law, why don't you consider the law?

for the law appointed frail mortals to be high priests, but the oracle pronounc'd with an oath, which was since the law, established the son, who is crown'd with immortal perfections.

for when every precept of the law had been represented by Moses to all the people, he took the blood of calves and of goats, with water, wool of a scarlet dye, and hyssop, and sprinkled both the book of the law and all the people,

At length the time appointed by the law of Moses for the purification of women being accomplish'd, they carried the infant to Jerusalem to present him to the Lord, according as his law directs,