A30249:38
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.
6. In respect of the end of it. Rom. 16. 4. Christ is the end of the ⟨p. 7⟩1Law. By reason of the different use of the word [Greek or Hebrew], there are different conjectures; some make it no more then extremitas, or terminus; because the ceremonial Law ended in Christ: Others make it finis complementi, the fullness of the Law is Christ: Others add, finis intentionis, or scopi to it; so that by these the meaning is, The Law did intend Christ in all its ceremonials and morals, that, as there was not the least ceremony, which did not lead to Christ; so not the least iota or apex in the moral Law, but it did also aim at him. Therefore saith Calvin upon this place, Habemus insignem locum, quòd Lex omnibus suis partibus in Christum respiciat; Imò quicquid Lex docet, quicquid praecipit, quicquid promittit, Christum pro scopo habet: We have a noble place, proving, that the Law in all its parts did look to Christ; yea whatsoever the Law teacheth, commandeth, or promiseth, it hath Christ for its scope. What had it been for a Jew to pray to God, if Christ had not been in that prayer? to love God, if Christ had not been in that love? yet here is as great a difference between the Law and Gospel, as is between direction and exhibition, between a school-master and a father: he is an unwise child, that will make a school-master his father. Whether this be a proper intention of the Law, you shall have hereafter.
6. In respect of the end of it. Rom. 16. 4. Christ is the end of the ⟨p. 7⟩1Law. By reason of the different use of the word 〈non-Latin alphabet〉, there are different conjectures; some make it no more then extremitas, or terminus; because the ceremoniall Law ended in Christ: Others make it finis complementi, the fulness of the Law is Christ: Others adde, finis intentionis, or scopi to it; so that by these the meaning is, The Law did intend Christ in all its ceremonialls and moralls, that, as there was not the least ceremony, which did not lead to Christ; so not the least iota or apex in the morall Law, but it did also aime at him. Therefore saith Calvin upon this place, Habemus insignem locum, quòd Lex omnibus suis partibus in Christum respiciat; Imò quicquid Lex docet, quicquid praecipit, quicquid promittit, Christum pro scopo habet: We have a noble place, proving, that the Law in all its parts did look to Christ; yea whatsoever the Law teacheth, commandeth, or promiseth, it hath Christ for its scope. What had it been for a Jew to pray to God, if Christ had not been in that prayer? to love God, if Christ had not been in that love? yet here is as great a difference between the Law and Gospel, as is between direction and exhibition, between a school-master and a father: he is an unwise childe, that will make a school-master his father. Whether this be a proper intention of the Law, you shall have hereafter.