A30249:618
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 next place of Scripture, is that famous instance, so much urged in this controversy Rom. 6. 15. [For you are not under the Law, but under grace.] Now to open this, consider these things:
The next place of Scripture, is that famous instance, so much urged in this controversie Rom. 6. 15. [For you are not under the Law, but under grace.] Now to open this, consider these things:
1. In what sense the Apostle argueth against the Law; and 1what was the proper state of the Question in those days. And that appeareth Act. 1. 5. where you have a relation made of some believing Jews that were of the sect of the Pharisees, who pressed the necessity of Circumcision: and so would join the mystery of Moses and Christ together. Now it seemeth, though the Apostles in this council had condemned that opinion, yet there were many that would still revive this error; and therefore the Apostle in this Epistle to the Romans, and in that to the Galatians doth reprove this false doctrine, and labour much against it. Stapleton, and other papists, they think that the controversy was only about the Ceremonial Law; and this they do, to maintain their justification by the works of the Law; when wrought by grace. But, though it must be granted, that the doubts about keeping the Ceremonial Law were the occasion of that great difference, and the most principal thing in question; yet the Apostle, to set forth the fullness of grace, and Christ, doth extend his arguments and instances even to the Moral Law: for the Jews did generally think, that the knowledge and observation of the Moral Law without Christ, was enough for their peace and comfort. That the Apostle argueth against the Law in their abused sense of it, is plain, because when he speaks of it in it's own nature, he commends it, and extols it. The Jews because they had the Law given them in such a Divine and glorious manner, attributing too much to themselves,