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…

2. There are three interpretations which come very near one another, and all do well help to the clearing of the Apostle. 1. Some learned men lay an emphasis in the word [Made] [Greek or Hebrew]. It is not made to a godly man as a burden, he hath a love and a delight ¹in it; Lex est posita, sed non imposita: He doth not say, Justi non habent legem, aut sunt sine lege; sed non imminet eis tanquam flagellum, it's not like a whip to them. The wicked wish there were no Law, and cry out as he, Utinam hoc esset non peccare! The righteous man is rather in the Law, then under it. It's true, the word [[Greek or Hebrew]] in the general doth signify no more then to lye, or be, or is; therefore, in Athenaeus, Ulpianus was called [Greek or Hebrew], because of his frequent questions, [Greek or Hebrew]; where such or such a word might be found: but yet sometimes it signifieth to be laid to a thing, as to destroy it; so Matth. 3. 10. The axe is laid to the root of the tree, [Greek or Hebrew] in the original, and so [Greek or Hebrew], is for as much as [Greek or Hebrew], posita for opposita, as we say positus obex. Now this is to be understood so far forth as he is righteous, otherwise the things of God are many times a burden to a godly man. Let us not oppose then the works of the Law, and the works of the Spirit, Grace and Gospel; for the same actions are the works of the Law ratione objecti, in respect of the object; and the works of the Spirit ratione efficientis, in respect of the efficient. Indeed the Scripture opposeth Grace and Works, and Faith and Works, but in a clean other sense then the Antinomian, in time is to be showed.

2. There are three interpretations which come very neere one another, and all doe well help to the clearing of the Apostle. 1. Some learned men lay an emphasis in the word [Made] 〈non-Latin alphabet〉. It is not made to a godly man as a burden, he hath a love and a delight ¹in it; Lex est posita, sed non imposita: He doth not say, Justi non habent legem, aut sunt sine lege; sed non imminet eis tanquam flagellum, it's not like a whip to them. The wicked wish there were no Law, and cry out as he, Utinam hoc esset non peccare! The righteous man is rather in the Law, then under it. It's true, the word [] in the generall doth signifie no more then to lye, or be, or is; therefore, in Athenaeus, Ulpianus was called , because of his frequent questions, ; where such or such a word might be found: but yet sometimes it signifieth to be laid to a thing, as to destroy it; so