A77854:629
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.
4. From the Ceremonial Law. All Divines say, that this is reduced Argum. 4 to the Moral Law, so that Sacrifices were commanded by virtue of the second Commandment. Now we all know, that the Sacrifices were evangelical, and did hold forth remission of sins through the blood of Christ: If therefore these were commanded by the Moral Law, there must necessarily be grace included, although indeed it was very obscure and dark. And it is to be observed, that the Apostle doth as ⟨p. 226⟩much argue against circumcision, and even all the Ceremonial Law, as the Moral; yea the first rise of the controversy was from that. Now all must confess, that circumcision and the sacrifices did not oppose Christ, or grace, but rather included them. And this hath been always a very strong argument to persuade me for the affirmative. It is true, the Jews they rested upon these, and did not look to Christ; but so do our Christians in these times upon the Sacraments, and other duties.
4. From the Ceremoniall Law. All Divines say, that this is reduced Argum. 4 to the Morall Law, so that Sacrifices were commanded by vertue of the second Commandement. Now wee all know, that the Sacrifices were evangelicall, and did hold forth remission of sinnes through the blood of Christ: If therefore these were commanded by the Morall Law, there must necessarily be grace included, although indeed it was very obscure and darke. And it is to be observed, that the Apostle doth as ⟨p. 226⟩much argue against circumcision, and even all the Ceremoniall Law, as the Morall; yea the first rise of the cōtroversie was from that. Now all must confesse, that circumcision and the sacrifices did not oppose Christ, or grace, but rather included them. And this hath been alwaies a very strong argument to perswade me for the affirmative. It is true, the Jewes they rested upon these, and did not look to Christ; but so doe our Christians in these times upon the Sacraments, and other duties.
5. This will appear from the visible seal to ratify this Covenant, Argum. 5 which, you heard, was by sacrifices, and sprinkling the people with blood: And this did signify Christ; for Christ he also was the Mediator of this Covenant, seeing that reconciliation cannot possibly be made with a sinner through the Mediation of any mortal man. When therefore Moses is called the Mediator, it is to be understood typically, even as the sacrifices did wash away sin typically. And, indeed, if it had been a Covenant of works, there needed no Mediator, either typical, or real; some think Christ likewise was the Angel spoke of