Selected quad for the lemma: authority_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
authority_n	judicial_a	law_n	repeal_n	60	3	16.6622	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30249	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 ...	Burgess, Anthony, d. 1664.	1647 (1647)	Wing B5667; ESTC R21441	264,433	303

mitigated but Abrogation is then properly when a Law is totally taken away And this Abrogation ariseth sometimes from the expresse constitution at first which did limit and prescribe the time of the lawes continuance sometimes by an expresse revoking and repealing of it by that authority which made it sometimes by adding to that repeale an expresse law commanding the contrary Now it may be easily proved that the Ceremoniall and Judiciall lawes they are abrogated by expresse repeale The Judiciall Law 1 Pet. 2. 13. where they are commanded to be subject to every ordination of man and this was long foretold Genes 49. 10. The Law-giver shall be taken from Judah The Ceremoniall Law that is also expresly repealed Act. 15. and in other places not that these were ill or that they did come from an ill author but because the fulnesse and substance of them was now come of whom the ceremonies were a shadow Yet still you must remember that while they were commanded of God they were the exercises of faith and piety God did dispense grace in the use of them only they were beggarly and empty to such who trusted in them neglected Christ Nor doth this assertion contradict that of the Apostle Ephes 2. 15. where he cals those ordinances enmity and decrees against us for those ceremonies may be considered two wayes first as they were signes of Gods grace and favour and secondly as they were demonstrative of a duty which we were tyed unto but could not performe and in this sense all those purifications and cleansings were against us Thus we see these lawes in every consideration made void so that it is not now an indifferent thing to use them though we would not put our trust in them but sinfull Hence I cannot see how that of Luther is true upon Gal. 2. who sath He beleeveth that if the Jewes beleeving had observed the Law and Circumcision in that manner which the Apostles permitted them that Judaisme had yet stood and that all the world should have received the ceremonies of the Jews In the second place if we would speake exactly and properly We cannot say in any good sense that the Morall Law is abrogated at all It is true indeed our learned Writers shew that the Law in abrogated in respect of justification condemnation and rigour of obedience all which I shall instance in afterwards but if a man would speake rigidly he cannot say it is abrogated Wee may say it 's mitigated as to our persons though Christ our surety did fully undergoe its for if God had taken away the Law so that man nor his surety had been under the curse of it or should have obeyed it then had it been properly abrogated whereas now seeing our surety was bound to satisfie it and perfectly to obey it and we still obliged to conforme unto it we cannot so properly in the generall say it was abrogated Therefore we may more properly say that there is a change and alteration in us towards the Law then that the Law is changed or abrogated Hence observe though the Apostle denyeth that he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make void the Law yet he useth this expression Rom. 7. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are freed or abrogated from the Law rather then that is abrogated Thus it is if we would speake properly yet because the satisfaction and obedience is by Christ and not by us we may say that it is abrogated to us so that we may not look for remission of sins or justification by it But you must still distinguish when we speake of the Law some parts of it from the whole some parts of the Law may be abolished and yet not the whole nature of it for there is in the Law these parts First the Commands Secondly the Promises of life to him that doth them and thirdly the threatnings of eternall wrath to him that faileth in the least Now the Morall Law though it be abrogated in respect of the two later to a beleever yet in respect of the former it doth still abide yea and will continue in Heaven it selfe And we have already proved against the Antinomians that one part of the Law may abide when the other doth not The third proposition Those that say the Law is abolished as it is foedus but not as it is regula say true The Law may be considered as it is a Covenant or as it is an absolute Rule requiring conformity unto it Now it may be truly granted that the Law is abolished in the former notion though not in the later only in expressing this Covenant there is difference among the Learned some make the Law a Covenant of works and upon that ground that it is abrogated others call it a subservient covenant to the covenant of grace and make it only occasionally as it were introduced to put more luster and splendour upon grace Others call it a mixt covenant of works and grace but that is hardly to be understood as possible much lesse as true I therefore think that opinion true as shall be hereafter shewed that the Law given by Moses was a Covenant of grace and that God did not since man fallen ever transact with him in any other Covenant but that of grace Though indeed this Covenant of grace did breake out more clearly in succession of ages according to the wise dispensation of Gods good pleasure So then the Law as a Covenant though of grace is abrogated because though there be still the same essence of the former and later covenant yet the administration of the former is altogether antiquated This fully appeareth in Heb. 7. 18 19. and again Heb. 8. 7 8. whosoever therefore expects life and justification by the Law he sets up the covenant of works again Nor is it any advantage to say these workes are the workes of grace and wrought by Christs spirit for still if we were justified by doing whatsoever the works were yet it would be in such a way as Adam was though with some difference We therefore doe desire to lift up our voices as vehemently as any Antinomian against self Justiciaries against pharisaicall Popish formall men that say unto the good workes they doe These are thy Christ These are thy Jesus oh my soul In matter of Justification we would have all of Pauls Spirit to know nothing but Christ crucified to account all things dung and drosse We desire to bewaile and abundantly to bewaile the little need and want that people feel of Christ in all their duties We are troubled that any can be quiet in their duties and performances and do not cry out None but Christ None but Christ All this we pleade for and preach only we hold the Law as a rule still to walk by though not a Covenant of works to be justified by 4. The Antinomian distinction of the Law abolished as a Law but still abiding in respect of the matter of it