A77854:445
Vindiciæ legis
Vindiciæ legis: or, A vindication of the moral law and the covenants, from the errors of papists, Arminians, Socinians, and more especially, Antinomians. In XXIX. lectures, preached at Laurence-Jury, London. / By Anthony Burgess, preacher of Gods Word.Vindiciæ legis: or, A vindication of the morall law and the covenants, from the errours of papists, Arminians, Socinians, and more especially, Antinomians. In XXIX. lectures, preached at Laurence-Jury, London. / By Anthony Burgess, preacher of Gods Word.
London: printed by James Young for Thomas Underhill, 1646
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.
Now the Question is, Whether this obligation was temporary or 1perpetual? I incline to that opinion, which Pareus also doth, that it is perpetual, and so doth Bellarmine and Vasquez.
Now the Question is, Whether this obligation was temporary or 1perpetuall? I incline to that opinion, which Pareus also doth, that it is perpetuall, and so doth Bellarmine and Vasquez.
- 1The obligation of the Moral Law perpetual, proved by several Arguments.The obligation of the Morall Law perpetuall, proved by severall Arguments.
3. Howsoever Rivet seemeth to make no great matter in this Question, if so be that we hold the Law obligeth in regard of the matter, though we deny it binding in regard of the promulgation of it by Moses: howsoever (I say) he thinks it a Logomachy, and of no great consequence; yet certainly it is: For, although they profess themselves against the Antinomists, and do say, The Law still obligeth, because of Christs confirmation of it; yet the Antinomians do profess they do not differ here from them, but they say, the Law bindeth in regard of the matter, and as it is in the hand of Jesus Christ. It is true, this expression of theirs is contradicted by them, and necessarily it must be so: for Islebius, and the old Antinomians, with the latter also, do not only speak against the Law as binding by Moses; but the bona opera, the good works, which are the matter of the Law, as appeareth in their dangerous positions about good works, which heretofore I have examined: but, truly, take the Antinomian in their former expressions, and I do not yet understand how those Orthodox Divines differ from them. And therefore if it can be made good, without any forcing or constraining the Scripture, that God, when he gave the ten Commandments (for I speak of the Moral Law only) by Moses, did intend an obligation perpetual of the Jews, and all others converted to him, then will the Antinomian error fall more clearly to the ground; only when I bring my Arguments for the affirmative, you must still remember in what sense the Question is stated, and that I speak not of the whole latitude of the Ministry of Moses.