A30249:686
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.
Again, this contradicts themselves; for the reason why they say, faith doth not justify, but evidence and declare it only, is, because Gods love and free grace to justify, is from all eternity, and therefore no sins past, or future, can hinder this. Now I ask, whether God did not justify David, and the ungodly in those days from all eternity, (as they speak) and if he did, why ⟨p. 250⟩should not all their sins be remitted fully once, as well as the sins of believers under the Gospel? Certainly, the Apostle brings David for an instance of justification and remission of sins, as well under the New Testament, which doth suppose that we are justified, and have our sins pardoned in the like manner.
Again, this contradicts themselves; for the reason why they say, faith doth not justifie, but evidence and declare it only, is, because Gods love and free grace to justifie, is from all eternity, and therefore no sins past, or future, can hinder this. Now I ask, whether God did not justifie David, and the ungodly in those dayes from all eternity, (as they speak) and if he did, why ⟨p. 250⟩should not all their sins be remitted fully once, as well as the sins of beleevers under the Gospel? Certainly, the Apostle brings David for an instance of justification and remission of sins, as well under the New Testament, which doth suppose that we are justified, and have our sins pardoned in the like manner.
In the mean while, let me set one Antinomian to overthrow another, for one of that way brings many arguments to prove that we are justified, and so have all our sins done away before we believe. Now, if all sins are done away, then there is no successive remission. Well then, you shall observe most of the arguments hold for the believers under the old Testament, as well as New; for they are elected as well as we, God laid their sins, upon Christ as well as ours: if God love us to day, and hate us to morrow, let Arminians hear and wonder why they should be blamed that say, We may love God to day, and hate him to morrow. Now all these reasons will fall foul upon this Antinomian whose error I confute, and he much necessarily hold, that the godly had but half pardons, yea, that they were loved one day, and hated the next.