A30248:268
The true doctrine of justification asserted and vindicated, from the errors of Papists, Arminians,…The true doctrine of justification asserted and vindicated, from the errours of Papists, Arminians,…
The true doctrine of justification asserted and vindicated, from the errors of Papists, Arminians, Socinians, and more especially Antinomians in XXX lectures preached at Lawrence-Jury, London / by Anthony Burgess ...The true doctrine of justification asserted and vindicated, from the errours of Papists, Arminians, Socinians, and more especially Antinomians in XXX lectures preached at Lawrence-Iury, London / by Anthony Burgess ...
London: printed by A. Miller for Tho. Underhill, 1651
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.
HEBREWS 4.13. All things are naked and opened to him, &c.
1The second answer made by the Antinomians to this Argument from Gods omniscience, is this, For when we say, how weak and absurd is it, to hold, God doth not see that, which we see? They answer (Honey-Comb pag. 61.) Here we oppose the power of God against his will, for he seeth all things, saving that which he undertakes to abolish out of his own sight, that he may not see it, so that by his mystical clothing of us with his sons righteousness, he hath abolished it out of his own sight, though not out of ours. Now we told you that this answer is not universally to be slighted, for our Divines, Pareus and others (as I mentioned before) (maintaining that remission of sin, though it be the utter deletion of the guilt, yet not the full eradication and abolition of the filth, but that it still continueth in us) make this objection to themselves, Nothing is hid or covered from Gods eyes, if therefore sin be there, God cannot but see it. To this they answer, God seeth all, but what he will not see, and that is a known saying of Austins, Noluit advertere, noluit animadvertere, noluit agnoscere, maluit ignoscere, God will not take notice of the sins of justified persons, he will not punish them, he had rather forgive them. It seemeth then by this, that God will not see sin in Believers to condemnation but yet he will to castigation; but if Christ hath fully satisfied Gods wrath, and it be a mere arbitrary thing in God, whether he will chastise or no, why then should not Gods anger and his chastisements be removed from the godly by Christs death as well as his justice and punishments? It's therefore worthy the inquiry, how ⟨p. 95⟩far Gods taking notice of sin so as to chastise or punish it, is subject to the mere liberty of his will: And in answering of this, I will not range as far as this question will carry me, for the total discussion of it in its large extent will be when we speak of the meritorious cause of justification against Socinians.