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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77854	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.	Burgess, Anthony, d. 1664.	1646 (1646)	Wing B5666; Thomason E357_3; ESTC R201144	253,466	294

Martyr that in causes and effects there is a kinde of circle one increasing the other As the clouds arise from the vapours then these fall down again and make vapours only you must acknowledge one first cause which had not its being from the other and this is the Spirit of God which at first did work faith The second errour is of the Papists that maketh this difference Errour 2 between the Law and the Gospel That the same thing is called the Law while it is without the Spirit and when it hath the Spirit it is called the Gospel This is to confound the Law and Gospel and bring in Justification by works The third is of the Socinian mentioned afterwards These rocks avoided we come to consider the place and first I Errour 3 may demand Whether any under the Old Testament were made partakers of Gods Spirit or no If they were how came they by it There can be no other way said but that God did give his Spirit in all those publique Ordinances unto the beleeving Israelites so that although they did in some measure obey the Law yet they did it not by the power of the Law but by the power of Grace Again in the next place which hath alwaies much prevailed with me did not the people of God receive the Grace of God offered in the Sacraments at that time We constantly maintain against the Papists that our Sacraments and theirs differ not for substance Therefore in Circumcision and the Paschall Lamb they were made partakers of Christ as well as we yet the Apostle doth as much exclude Circumcision and those Jewish Ordinances from Grace as any thing else Therefore that there may be no contradiction in Scripture some other way is to be thought upon about the exposition of these words Some there are therefore that doe understand by the Spirit the wonderfull and miraculous works of Gods Spirit for this was reserved till the times of the Messias and by these miracles his doctrine was confirmed to be from Heaven and to this sense the fifth verse speaketh very expresly and Beza doth confesse that this is the principall scope of the Apostle though he will not exclude the other gracious works of Gods Spirit And if this should be the meaning it were nothing to our purpose Again thus it may be explained as by faith is meant the doctrine of faith so by the works of the Law is to be understood the doctrine of the works of the Law which the false Apostles taught namely that Christ was not enough to justification unlesse the works of the Law were put in as a cause also And if this should be the sense of the Text then it was cleare that the Galathians were not made partakers of Gods Spirit by the corrupt doctrine that was taught them alate by their seducers but before while they did receive the pure doctrine of Christ and therefore it was their folly having begun in the spirit to end in the flesh This may be a probable interpretation But that which I shall stand upon is this The Jewes and false Apostles they looked upon the Law as sufficient to save them without Christ consider Rom. 2. 17 18 19. or when they went furthest they joyned Christ and the observance of the Morall Law equally together for justification and salvation whereas the Law separated from Christ did nothing but accuse and condemne not being able to help the soul at all Therefore it was a vain thing in them to hope for any such grace or benefit as they did by it So that the Apostles scope is not absolutely to argue against the benefit of the Law which David and Moses did so much commend but against it in the sense as the Jewes did commonly doat upon it which was to have justification by it alone or at the best when they put the Law and Christ together Now both these we disclaime either that God doth use the Law for our justification or that of it self it is able to stirre up the least godly affection in us More places of Scripture are brought against this but they will come in more fitly under the notion of the Law as a covenant Thus therefore I shall conclude this point acknowledgeing that many learned and orthodoxe men speak otherwise and that there is a difficulty in clearing every particular about this Question but as yet that which I have delivered carrieth the more probability with me and I will give one text more which I have not yet mentioned and that is Act. 7. 38. where the Morall Law that Moses is said to receive that he might give the Israelites is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lively Oracles that is not verba vitae but verba viva vivificantia so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 giving life not that we could have life by vertue of any obedience to them but when we by grace are inabled to obey them God out of his mercy bestoweth eternall life Let me also adde this that I the rather incline to this opinion because I see the Socinians urging these places or the like where justification and faith is said to be by Christ and the Gospel that they wholly deny that any such thing as grace and justification was under the Law and wonder how any should be so blind as not to see that these priviledges were revealed first by Christ in the Gospel under the new Covenant whereas it is plain that the Apostle instanceth in Abraham and David who lived under the Law as a schoole-master for the same kinde of justification as ours is And thus I come to another Question which is the proper and immediate ground of strife between the Antinomian and us and from whence they have their name and that is the abrogation of the Morall Law And howsoever I have already delivered many things that doe confirme the perpetuall obligation of it yet I did it not then so directly and professedly as now I shall The Text I have chosen being a very fit foundation to build such a structure upon I will therefore open The Text opened the words and proceed as time shall suffer The Apostle Paul having laid down in verses preceding the nature of justification so exactly that we may finde all the causes efficient meritorious formall instrumentall and finall described as also the consequent of this truth which is the excluding of all self-confidence and boasting in what we doe he draweth a conclusion or inference ver 26. And this conclusion is laid down first affirmatively and positively A man is justified by faith the Phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all equivalent with the Apostle And then to prevent all errours and cavils he doth secondly lay it down exclusively without works And this proposition he doth extend to the Jewes and Gentiles also from the unity or onenesse of God

the Law though Law there be used for the whole Ministery of Moses and not of the Morall Law let us consider in what sense this is denyed to the godly 5. That interpretation of some though of solid judgement The commonly received sense of that Phrase Not to be under the Law rejected who make the phrase Not to be under the Law to be as much as Not under the curse of the Law or Not obnoxious to the guilt by it seemeth not to agree with the context I know this is generally received as the sense of the place and there is this argument urged for it because the Apostle maketh an objection from hence Shall we sinne because we are not under the Law but under grace Therefore it should seeme that the Law is taken for the condemning power of it and grace for pardoning and free justification but because the Apostle is here speaking of sanctification both in this Chapter and the Chapter following I preferre Beza's interpretation which makes the being under the Beza's interpretation of the phrase approv'd Law to be the same in sense with under sinne for the Apostle speaking of himselfe as carnall Chap. 7. saith that the Law wrought in him all manner of evil and this indeed is the work of the Law in every unregenerate man so that the more the Law is applyed to him the more doth his corruption break forth Now then this is the Apostles argument Let not sinne reigne in you for now you are not under the Law stirring up sinne and provoking it in you but under grace not justifying or pardoning as properly and immediately meant here though they were under that also but sanctifying and healing And the Apostle maketh the objection following What then shall we sinne because we are not under the Law because the phrase was ambiguous and might be thought to have such a sense as the Libertines make it to have to wit to doe every thing as we please without any controule by any Law and in this explication we shall see a sweet harmony in the context The third instance is Rom. 7. especially in the beginning of the Chapter but the answer to the former Objection will also cleare this because the Apostle continueth in the same matter explaining what it is to be under the Law by a similitude from a wife married to an husband who is bound to him so long as he liveth but when he dyeth she is free Now in the reddition of the similitude there is some difference among Commentators but I take it thus Sinne which by the Law doth irritate and provoke our corruptions that is the former husband the soule had and lusts they are the children hereof but when we are regenerated then Christ becomes the husband of the godly soule so that they are deceived who make the Morall Law the husband but sinne is properly the husband And if you will say the Morall Law you must understand it in this sense only as it doth inflame the heart to all evil therefore the Apostle as is well observed by the Learned doth not say the Law is dead but we are dead for indeed the Law is never so much alive as in the godly who doe constantly obey it and live accordingly to it This will also serve for that place Gal. 5. 18. If ye be led by the spirit ye are not under the Law That is under the Law forcibly compelling Austin distinguisheth of foure states of men those who are Ante legens and these commit sinne without knowledge of it Sub lege and these commit it with some fighting but are overcome Sub gratia and these doe fight and shall overcome and Sub pace these we may make to be those in heaven LECTURE XXIIII DEUT. 4. 13. And he declared unto you his Covenant which he commanded you to performe even ten Commandements c. I Have already handled the Law as it is a Rule and now come to consider of it as a Covenant that so the whole Law may be fully understood I shall not be long upon this though the matter be large and difficult though the subject be like the Land of Canaan yet there are many Gyants and great Objections in the way I will rather handle it positively then controversally for I doe not finde in any point of Divinity learned men so confused and perplexed being like Abrahams Ram hung in a bush of briars and brambles by the head as here That I may methodically proceed observe the context of this verse and the scope Moses being to perswade the people of Israel to obedience Arguments used by Moses to perswade obedience to the Law of the Law useth severall forcible arguments As ver 1. The good and profitable issue thereof which is to live and possesse the land not as if this mercy were only temporall but by this was represented eternall life in heaven A second argument is from the perfection of it that nothing may be added to it or detracted from it The third argument is from the great wisdome and understanding they shall hold forth hereby to all other Nations there being no people under the sunne that had such holy and perfect lawes as they had and if that be true of Bernard Sapiens est cui res sapiunt prout sunt hee is a wise man to whom things doe tast and relish as they are divine and holy things as holy earthy things as earthly and fading then certainly by this Law of God there was true wisedome prescribed Other arguments Moses doth bring as The great authority God put upon the Law The great mercy in giving it to them rather then another Nation And the verse I have read belongs to that argument which proveth the dignity and glorious authority of the Law from the manner of delivering it Which Law hee declareth to us by the name and title of a Covenant Now this take notice of that the word Covenant to omit other significations is taken sometimes synecdochically for part of the Covenant as it is here in these words The Doctrine I will insist upon is That the Law was delivered That the Law God delivered to Israel was a Covenant appears by God on Mount Sinai in a Covenant-way Or The Law was a Covenant that God made with the people of Israel This will appeare in that it hath the name of a Covenant and the reall properties of a Covenant 1. The name of a Covenant 2 King 18. 12. Because they obeyed 1. In that it hath the name of a Covenant not the voice of the Lord their God but transgressed his Covenant and all that Moses the servant of God commanded Deut. 17. 2. If there be found any that hath worught wickednesse in transgressing the Covenant which was the ten Commandements as appeareth ver 3. And more expresly 2 Chro. 6. 11. In it have I put the Arke wherein is the Covenant of the Lord that he made with the children