A30249:150
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…
Vindiciae legis, or, A vindication of the moral law and the covenants, from the errors of Papists, Arminians, Socinians, and more especially, Antinomians in XXX lectures, preached at Laurence-Jury, London / by Anthony Burgess ...Vindiciae legis, or, A vindication of the morall law and the covenants, from the errours of Papists, Arminians, Socinians, and more especially, Antinomians in XXX lectures, preached at Laurence-Jury, London / by Anthony Burgess ...
London: printed by James Young for Thomas Underhill, 1647
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
The second interpretation is of the damnatory and cursing part 1of the Law: The Law is not made to the believer so, as he should abide under the cursing, and condemning power of it: and in this sense we are frequently denied to be under the Law. It's true, the godly are under the desert of the curse of the Law, but not the actual curse, and condemnation: Nor doth it therefore follow, that there is no Law, because it doth not curse; for it's a good rule in Divinity, à remotione actûs secundi in subjecto impediti, non valet argumentum ad remotionem actûs primi; from the removal of an act or operation, the argument doth not hold to the removing of the thing it self: as it did not follow, The fire did not burn the three Worthies, therefore there was no fire; God ⟨p. 54⟩did hinder the act: And if that could be in natural agents, which work naturally, how much rather in moral causes, such as the Law is of condemnation, which works according to the appointment of God? So then the Law is not to curse or condemn the righteous man.
The second interpretation is of the damnatory and cursing part 1of the Law: The Law is not made to the beleever so, as he should abide under the cursing, and condemning power of it: and in this sense we are frequently denied to be under the Law. It's true, the godly are under the desert of the curse of the Law, but not the actuall curse, and condemnation: Nor doth it therefore follow, that there is no Law, because it doth not curse; for it's a good rule in Divinity, à remotione actûs secundi in subjecto impediti, non valet argumentum ad remotionem actûs primi; from the removall of an act or operation, the argument doth not hold to the removing of the thing it self: as it did not follow, The fire did not burn the three Worthies, therefore there was no fire; God ⟨p. 54⟩did hinder the act: And if that could be in naturall agents, which work naturally, how much rather in morall causes, such as the Law is of condemnation, which works according to the appointment of God? So then the Law is not to curse or condemne the righteous man.