A77854:107
Vindiciæ legis
Vindiciæ legis: or, A vindication of the moral law and the covenants, from the errors of papists, Arminians, Socinians, and more especially, Antinomians. In XXIX. lectures, preached at Laurence-Jury, London. / By Anthony Burgess, preacher of Gods Word.Vindiciæ legis: or, A vindication of the morall law and the covenants, from the errours of papists, Arminians, Socinians, and more especially, Antinomians. In XXIX. lectures, preached at Laurence-Jury, London. / By Anthony Burgess, preacher of Gods Word.
London: printed by James Young for Thomas Underhill, 1646
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 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 himselfe from hypocrites; which is contrary to the Scriptures exhortation. 2. That there can be no assurance, but 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 soone 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