A77854:453
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.
The fourth Argument from Reason, that it is very incongruous Argum. 4 to have a temporary obligation upon a perpetual duty. How probable can it be, that God, delivering the Law by Moses, should intend a temporary obligation only, when the matter is perpetual. As if it had been thus ordered, You shall have no other gods but till Moses his time: You shall not murder or commit adultery but till his ministry lasteth, and then that obligation must cease, and a new obligation come upon you. Why should we conceive that, when the matter is necessary and perpetual, God would alter and change the obligations? None can give a probable reason for any such alteration. Indeed, that they should circumcise, or offer sacrifices till Moses ministry lasted only, there is great reason to be given; and thus Austin well answered Porphyrius, that objected God was worshipped otherwayes in the old Testament then in the New: That is no matter, saith Austin, if that which be worshipped be the true object, though it be worshipped divers ways (when appointed by him) no more then when the same thing is pronounced in divers Languages.
The fourth Argument from Reason, that it is very incongruous Argum. 4 to have a temporary obligation upon a perpetuall duty. How probable can it be, that God, delivering the Law by Moses, should intend a temporary obligation only, when the matter is perpetuall. As if it had been thus ordered, You shall have no other gods but till Moses his time: You shall not murder or commit adultery but till his ministry lasteth, and then that obligation must cease, and a new obligation come upon you. Why should we conceive that, when the matter is necessary and perpetuall, God would alter and change the obligations? None can give a probable reason for any such alteration. Indeed, that they should circumcise, or offer sacrifices till Moses ministry lasted only, there is great reason to be given; and thus Austin well answered Porphyrius, that objected God was worshipped otherwayes in the old Testament then in the New: That is no matter, saith Austin, if that which be worshipped be the true object, though it be worshipped divers wayes (when appointed by him) no more then when the same thing is pronounced in divers Languages.
The fifth Argument, If the Law by Moses do not bind us; then Argum. 5 the explication of it by the other Prophets doth not also belong unto us: For this you must know, that Moses in other places doth explain this Law; and Davids Psalms, and Solomons Proverbs, as also the Prophesies of the Prophets, so far as they are Moral, are nothing but explications of the Moral Law. Now what a wide door will here be open to overthrow the Old Testament, if I bring that place