Vindiciae legis, or, A vindication of the moral law and the covenants, from the…Vindiciae legis, or, A vindication of the morall law and the covenants, from the…

Secondly, let us consider, what Law he here speaks of. Some have understood it of the ceremonial Law, because of Christs death that was to be abolished, and because all the ceremonies of the Law were convictions of sins, and hand-writings against those that used them: But this cannot be; for circumcision was commanded to Abraham a righteous man, and so to all the godly under the Old Testament: and the persons, who are opposed to the righteous man, are such, who transgress the Moral Law. Others, that do understand it of the Moral Law, apply it to the repetition and renovation of it by Moses: for, the Law being at first made to Adam upon his fall, wickedness by degrees did arise to such an height, that the Law was added because of transgressions, as Paul speaketh: But we may understand it of the Moral Law generally; only take notice of this, that the Apostle doth not here undertake a theological handling of the use of the Law, (for that he doth in other places) but he brings it in as a general sentence to be accommodated to his particular meaning concerning the righteous man here. We must not interpret it of one absolutely righteous, but one that is so quoad conatum and desiderium; for the people of God are called righteous, because of the righteousness that is in them, although they be not justified by it. The Antinomian and Papist do both concur in this error, though upon different grounds, that our righteousness and works are perfect, and therefore do apply those places; A people without spot or wrinkle, &c. to the people of God in this life, and that not only in justification, but in sanctification also. As (saith the Antinomian) in a dark dungeon, when the door is opened, and the sun-light come in, though that be dark in it self, yet it is made all light by the sun: Or, As water in a red glass, though that be not red, yet, by reason of the glass, it looks all red: so though we be filthy in our selves, yet all that God seeth in us looks as Christs, not only in Justification, but Sanctification. This is to be confuted hereafter.

Secondly, let us consider, what Law he here speaks of. Some have understood it of the ceremoniall Law, because of Christs death that was to be abolished, and because all the ceremonies of the Law were convictions of sinnes, and hand-writings against those that used them: But this cannot be; for circumcision was commanded to Abraham a righteous man, and so to all the godly under the Old Testament: and the persons, who are opposed to the righteous man, are such, who transgresse the Morall Law. Others, that do understand it of the Morall Law, apply it to the repetition and renovation of it by Moses: for, the Law being at first made to Adam upon his fall, wickednesse by degrees did arise to such an height, that the Law was added because of transgressions, as Paul speaketh: But we may understand it of the Morall Law generally; onely take notice of this, that the Apostle doth not here undertake a theologicall handling of the use of the Law, (for that he doth in other places) but he brings it in as a generall sentence to be accommodated to his particular meaning concerning the righteous man here. We must not interpret it of one absolutely righteous, but one that is so quoad conatum and desiderium; for the people of God are called righteous, because of the righteousnesse that is in them, although they be not justified by it. The Antinomian and Papist doe both concurre in this errour, though upon different grounds, that our righteousness and works are perfect, and therefore do apply those places; A people without spot or wrinkle, &c. to the people of God in this life, and that not onely in justification, but in sanctification also. As (saith the Antinomian) in a dark dungeon, when the doore is opened, and the sun-light come in, though that be dark in it self, yet it is made all light by the sun: Or, As water in a red glasse, though that be not red, yet, by reason of the glasse, it lookes all red: so though we be filthy in our selves, yet all that God seeth in us looks as Christs, not onely in Justification, but Sanctification. This is to be confuted hereafter.