A30249:107
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.
3. His Arguments, against sincerity, and universality of obedience, go upon two false grounds: 1. That a man cannot distinguish himself from hypocrites; which is contrary to the Scriptures exhortation. 2. That there can be no assurance, but ⟨p. 36⟩upon a full and complete work of godliness. All which are popish arguments.
3. His Arguments, against sincerity, and universality of obedience, goe upon two false grounds: 1. That a man cannot distinguish himself from hypocrites; which is contrary to the Scriptures exhortation. 2. That there can be no assurance, but ⟨p. 36⟩upon a full and compleat work of godlinesse. All which are popish arguments.
4. All those arguments will hold as strongly against faith; for, Are there not many believers for a season? Is there not a faith that endureth but for a while? May not then a man as soon know the sincerity of his heart, as the truth of his faith?
4. All those arguments will hold as strongly against faith; for, Are there not many beleevers for a season? Is there not a faith that indureth but for a while? May not then a man as soon know the sincerity of his heart, as the truth of his faith?
Now let us consider their grounds for this strange assertion, 1. Because, Roman. 4. it is said, that God justifieth the ungodly. 1Now this hath a two-fold answer; 1. That which our Divines do commonly give, that these words are not to be understood in sensu composito but diviso, and antecedenter: he that was ungodly, is, being justified, made godly also, though that godliness do not justify him. Therefore they compare these passages with those of making the blind to see, and deaf to hear; not that they did see while they were blind, but those that were blind do now see: and this is true and good. But I shall, secondly, answer it, with some learned men, that ungodly there is meant of such, who are so in their nature considered, having not an absolute righteousness, yet at the same time believers, even as Abraham was; and faith of the ungodly man is accounted to him for righteousness: So then, the subject of justification is a sinner, yet a believer. Now it's impossible that a man should be a believer, and his heart not purified,