XIX. That liberty, therefore, which is peculiar to the New Testament is, 1st. A discharge from the bondage of the elements of the world, or of the ancient ceremonies, from whose religious obligation, as of things necessary, the consciences of men were first set free, Acts 15:10. Though their arbitrary use continued for some time, and might with prudence be advised, Acts 21:24. Afterwards their use was entirely forbid, so that now we are to abstain from them altogether, Gal. 3:25, 4:5, 6, and 5:1. For, from being in force, they first lose their vigour, of necessary become arbitrary; afterwards, from being dead they become hurtful and deadly; and from being arbitrary become unlawful, never to be revived, after the full promulgation of the gospel, and the destruction of the temple of Jerusalem, which was the seat of the ceremonies. 2dly. Liberty with respect to many things indifferent in their own nature, the use of or abstinence from which was formerly enjoined the Israelites, Tit. 1:15, Col. 2:20, 21, 1 Cor. 10:25. 3dly. Immunity from the forensic or judicial laws of the Israelites; not as they were of universal, but as of particular right or obligation, made for the Jews, as such, distinguishing them from other nations, adapted to the genius of the people and country, and subservient, for the greatest part, to the Levitical priesthood, with which almost the whole polity was interwoven. 4thly. There is a clearer and more perfect promulgation, knowledge, and practice of Christian liberty, in all its parts and degrees.

Herman Witsius,, Economy of the Covenants, 2.411

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