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…

Again, thus it may be explained, as by faith is meant the doctrine of faith, so by the works of the Law, is to be understood the doctrine of the works of the Law, which the false Apostles taught, namely, that Christ was not enough to justification, unless the works of the Law were put in as a cause also. And if this should be the sense of the Text, then it was clear, that the Galatians, were not made partakers of Gods Spirit, by the corrupt doctrine that was taught them alate by their seducers, but before, while they did receive the pure doctrine of Christ: and therefore it was their folly, having begun in the spirit, to end in the flesh. This may be a probable interpretation. But that which I shall stand upon, is this, The Jews and false Apostles they looked upon the Law as sufficient to save them without Christ: consider Rom 2. 17, 18, 19. or when they went furthest, they joined Christ, and the observance of the Moral Law equally together for justification and salvation: whereas the Law separated from Christ, did nothing but accuse and condemn, not being able to help the soul at all. Therefore it was a vain thing in them, to hope for any such grace, or benefit as they did by it. So that the Apostles scope is, not absolutely to argue against the benefit of the Law, which David and Moses did so much commend, but against it in the sense, as the Jews did commonly dote upon it, which was to have justification by it alone; or at the best, when they put the Law and Christ together. Now both these we disclaim, either that God doth use the Law for our justification; or that of it self, it is able to stir up the least godly affection in us.

Again, thus it may be explained, as by faith is meant the doctrine of faith, so by the works of the Law, is to be understood the doctrine of the works of the Law, which the false Apostles taught, namely, that Christ was not enough to justification, unlesse the works of the Law were put in as a cause also. And if this should be the sense of the Text, then it was cleare, that the Galathians, were not made partakers of Gods Spirit, by the corrupt doctrine that was taught them alate by their seducers, but before, while they did receive the pure doctrine of Christ: and therefore it was their folly, having begun in the spirit, to end in the flesh. This may be a probable interpretation. But that which I shall stand upon, is this, The Jewes and false Apostles they looked upon the Law as sufficient to save them without Christ: consider Rom 2. 17, 18, 19. or when they went furthest, they joyned Christ, and the observance of the Morall Law equally together for justification and salvation: whereas the Law separated from Christ, did nothing but accuse and condemne, not being able to help the soul at all. Therefore it was a vain thing in them, to hope for any such grace, or benefit as they did by it. So that the Apostles scope is, not absolutely to argue against the benefit of the Law, which David and Moses did so much commend, but against it in the sense, as the Jewes did commonly dote upon it, which was to have justification by it alone; or at the best, when they put the Law and Christ together. Now both these we disclaime, either that God doth use the Law for our justification; or that of it selfe, it is able to stirre up the least godly affection in us.