A30249:109
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.
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, Acts 15. for whole Christ is the object of his faith, who is received not only to justify, but to sanctify. Hence Rom. 8. where the Apostle seemeth to make an exact order, he begins with Prescience, (that is approbative and complacentiall, n•• in a Popish or Arminian sense) then Predestination, then Calling, then Justification, then Glorification. I will not trouble you with the dispute, in which place Sanctification is meant. Now the Antinomian, he goeth upon that as true, which the Papist would calumniate us with, That a profane ungodly man, if believing, shall be justified: We say, this proposition supposeth an impossibility, that faith in Christ, or closing with him, can stand with those sins, because faith purifieth the heart; By faith Christ dwells in our hearts, Ephes. 3. Therefore those expressions of the Antinomians are very dangerous and unsound, and do indeed confirm the Papists calumnies.
Now let us consider their grounds for this strange assertion, 1. Because, Roman. 4. it is said, that God justifieth the ungodly. 1