A30249:726
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.
But sincerity may be taken two ways: First, as it opposeth 1gross hypocrisy, and so indeed the Jews zeal was not hypocritical, because they did not go against their conscience: or, Secondly, it may be taken as it opposeth the truth of grace, and so the Jews zeal was not a true gracious zeal for the reasons above named. Now my Text, that is given as a reason, why the Jews did look to their own righteousness, & not that of Gods, because they neglected Christ, who is here said to be the end of the Law for righteousness. The word [Greek or Hebrew] doth sometime signify, 2the extreme and last end of a thing: Thus Mark. 13. 7. The end is not yet; so those who are against the calling of the nation of the Jews, bring that place, 1 Thes. 2. ver. 16. Wrath is come upon them [Greek or Hebrew], as if there were no mercy to be expected. But this may admit of another exposition. Sometimes the word is used for perfection and fulfilling of a thing, according to the word [Greek or Hebrew], Rom. 2. 27. Shall not uncircumcision, [Greek or Hebrew] if it fulfil the Law? So James 2. 8. If you fulfil the royal Law. In this sense Aristotle called the soul [Greek or Hebrew] as that which did perfect: And the sacrifices before marriage, which was the consummation of that near bond, or because of the cost then bestowed, were called [Greek or Hebrew]. Erasmus takes it in this sense here, and doth translate it perfection: for which Beza doth reprove him, saying, he doth not remember that the word is so used any where. But that place, 1 Tim. 7. 5. The end of the commandment is charity, may seem to confirm this sense; for, certainly, that phrase is no more then that in another place, Love is [Greek or Hebrew], the fulfilling of the Law. Therefore I think, this is a great part of the meaning here, Christ is the end, that is, the perfection, the fullness of the Law. Yet, I shall take in also the end of intention, or a scope, unto which the Law-giver aimed when he gave the ⟨p. 266⟩