A30249:735
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 third difference is in regard of glory: God caused some material glory to shine upon Moses, while he gave the Law, hereby to procure 1the greater authority and majesty to the Law; but that glory which cometh by the Gospel is spiritual, and far more transcendent, bringing us at last into eternal glory. So that the former glory seemeth to be nothing in comparison of this: Even as the light of a candle or torch seemeth to be nothing (saith Theophylact) when the light of the Sun ariseth. Now the Apostle, handling these things doth occasionally open an allegory, which had not Paul by the Spirit of God found out, we neither could, or ought to have done it. And the consideration of that, will serve much for my present matter. I know divers men have divers thoughts about exposition of this place; so that there seemeth to be a veil upon the Text, as well as upon Moses his face: But I shall plainly understand it thus; Moses his face 2shining when he was with God, and coming from him, doth signify the glory and excellency of the Law, as in respect of ⟨p. 269⟩Gods counsels and intentions; for although the Law did seem to hold out nothing but temporal mercies, devoid of Christ and heaven, yet, as in respect of Gods intention, it was far otherwise. Now saith the Apostle, The Jews were not able to fix their eyes upon this glory; that is, the carnal Israelites did not behold Christ in the ministry of Moses, because a veil is upon their hearts. The Apostle makes the veil upon Moses to be a type of the blindness and hardness of heart in the Israelite: so that, as the veil upon Moses covered the glory of his face, so the veil of blindness and stupidity, upon the heart of the Jews doth hinder them from the glory of the Law, which was Christ. And that this is so, doth appear viz. where the Israelite is denied to look steadfastly, [Greek or Hebrew] (the word in my Text) to the end of that ministry, which was to be abolished, and that end was Christ: so that this Text doth fully prove my intent, which is, that Christ was in some measure a glorious object in the administration of the Law, but the veil upon the Israelites heart hindered the sight of it.
The third difference is in regard of glory: God caused some materiall glory to shine upon Moses, while he gave the Law, hereby to procure