A30249:672
Vindiciae legis, or, A vindication of the moral law and the covenants, from the…Vindiciae legis, or, A vindication of the morall law and the covenants, from the…
Vindiciae legis, or, A vindication of the moral law and the covenants, from the errors of Papists, Arminians, Socinians, and more especially, Antinomians in XXX lectures, preached at Laurence-Jury, London / by Anthony Burgess ...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 ...
London: printed by James Young for Thomas Underhill, 1647
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.
Lastly, the Papists make a third difference, that under the Old Testament, the Fathers that dyed went not immediately to heaven; therefore (say they) we do not say, Saint Jeremiah, or, Saint Isaiah, but after Christs death then a way was opened for them and us: Hence is that saying, Sanguis Christi, est clavis Paradisi, The blood of Christ, is the key of paradise: but this is sufficiently confuted in the Popish controversies.
Lastly, the Papists make a third difference, that under the Old Testament, the Fathers that dyed went not immediatly to heaven; therefore (say they) we do not say, Saint Jeremiah, or, Saint Isaiah, but after Christs death then a way was opened for them and us: Hence is that saying, Sanguis Christi, est clavis Paradisi, The blood of Christ, is the key of paradise: but this is sufficiently confuted in the Popish controversies.
I come therefore to the Antinomian difference, and there I 1find such an one, that I am confident was never heard of before in the world; It is in the Honey-comb of Justification, pag. 117. God (saith he) saw sin in the believers of the Old Testament, but not in these of the New; And his Reason is, because the glory of free ⟨p. 244⟩Justification was not so much revealed, the veil was not removed. What a weak reason is this? Did the less, or more revelation of free Justification make God justify the less freely? It had been a good argument to prove that the people of God in the Old Testament did not know this doctrine so clearly as those in the New, but that God should see the more or less, because of this, is a strange Consequence. The places of Scripture which he brings, Zech. 13. 1. Dan. 9. 14. would make more to the purpose of a Socinian, (that there is no pardon of sin, and eternal life but under the Gospel) rather then for the Antinomian: and one of his places he brings,