A30249:501
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.
1. In faith: for who can think, that when God required in the first Table having him for their God, that hereby was not commanded faith and trusting in him, as a God in Covenant, who would pardon sin? How could the Jews love God, or pray unto him acceptably, if they had not faith in him? Therefore the Law is to be considered most strictly, as it containeth nothing but precepts of things to be done in which sense, it is sometimes, though seldom, taken. And 2. more largely, as it had the Preface, and Promises added unto it: and so it did necessarily require justifying faith; for it cannot be conceived, that when God commanded the people of Israel by Moses, to worship him, and to acknowledge him as their God, but that his will was, they should believe on him as a Father: But more of this when we speak of the Law as a Covenant.
1. In faith: for who can think, that when God required in the first Table having him for their God, that hereby was not commanded faith and trusting in him, as a God in Covenant, who would pardon sinne? How could the Jewes love God, or pray unto him acceptably, if they had not faith in him? Therefore the Law is to be considered most strictly, as it containeth nothing but precepts of things to be done in which sense, it is sometimes, though seldom, taken. And 2. more largely, as it had the Preface, and Promises added unto it: and so it did necessarily require justifying faith; for it cannot be conceived, that when God commanded the people of Israel by Moses, to worship him, and to acknowledge him as their God, but that his will was, they should beleeve on him as a Father: But more of this when we speak of the Law as a Covenant.
2. In love: and this is so much commanded by the Law, that Christ makes the sum of the Law to be in these two things; 1love of God, and of our neighbour. Therefore I wonder at the Antinomian, who is so apt to oppose the doing of things in love, and doing of them by the Law together: for, doth not the Law of God command every duty to be in love, to pray in love to God? Yea, by the law we are to love God, because he hath given Christ for us; for the Law commands us to love God for whatsoever benefits he bestoweth upon us: now, if we are to love him for temporal benefits, much more for spiritual.