A30249:683
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.
4. Another difference that the Author makes about remission 1of sins to them, and us under the Gospel, is as strange, and false as the former: It is this, God did not give the grace of remission of sins to any under the old Covenant, but upon antecedent conditions; they were to be at cost for sacrifices. (How doth this agree with his former reason, if he mean it universally?) They were to confess their sins to the Priests, yea, in some cases to fast: but now under the Gospel there is no antecedent doing of any thing to the participation of the Covenant. But in this difference also there is much absurd falsehood, and contradiction to himself: Contradiction (I say) for he bringeth Ezech. 16. where God speaks to the Church, that while she was in her blood, he said to her, Live; therefore there was no antecedent condition. But what man of reason doth not see that God speaks there of the Church of the Jews, as appeareth through the whole Chapter? Therefore it makes strongly against the Author, that she had no preparations; so that other place, Isa. 65. 1. I am found of them that sought not for me; grant that it be a prophecy of the Gentiles, yet was it not also true of the Jews, before God called them? Did the Jews first seek God, or God them? How often doth God tell them, that the good he did to them, was for his own names sake, and not any thing in them?
4. Another difference that the Author makes about remission 1of sinnes to them, and us under the Gospel, is as strange, and false as the former: It is this, God did not give the grace of remission of sinnes to any under the old Covenant, but upon antecedent conditions; they were to be at cost for sacrifices. (How doth this agree with his former reason, if he mean it universaly?) They were to confess their sinnes to the Priests, yea, in some cases to fast: but now under the Gospel there is no antecedent doing of any thing to the participation of the Covenant. But in this difference also there is much absurd falshood, and contradiction to himselfe: Contradiction (I say) for he bringeth Ezech. 16