A30249:287
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.
2. Another reason, which floweth from the former, is, that 1so Adams obedience might be the more tried, and be manifested to be obedience. For, as Austin, speaking of himself in confessing his wickedness, that though he had no need or temptation to sin, yet to be a sinner he delighted in that; Nulla alia causa malitiae, nisi malitia: so on the contrary, it's an excellent aggravation of obedience, when there is nulla alia causa obedientiae, nisi obedientia; so that the forbearing to eat, was not from any sin in the action, but from the will of the law-giver. And Austin doth well explain this: If a man (saith he) forbid another to touch such an herb, because it's poison, this herb is contrary to a mans health, whether it be forbidden or no: Or if a man forbid a thing, because it will be an hinderance to him that forbiddeth; as to take away a mans money, or goods, here it's forbidden, because it would be loss to him that forbiddeth: but if a man forbids that which is neither of these ways hurtful, therefore it's forbidden, because bonum obedientiae per se, & malum inobedientiae per se monstraretur.
2. Another reason, which floweth from the former, is, that 1so Adams obedience might be the more tryed, and be manifested to be obedience. For, as Austine, speaking of himselfe in confessing his wickednesse, that though he had no need or temptation to sin, yet to be a sinner he delighted in that; Nulla alia causa malitiae, nisi malitia: so on the contrary, it's an excellent aggravation of obedience, when there is nulla alia causa obedientiae, nisi obedientia; so that the forbearing to eate, was not from any sin in the action, but from the will of the law-giver. And Austine doth well explaine this: If a man (saith he) forbid another to touch such an herb, because it's poyson, this herb is contrary to a mans health, whether it be forbidden or no: Or if a man forbid a thing, because it will be an hinderance to him that forbiddeth; as to take away a mans mony, or goods, here it's forbidden, because it would be losse to him that forbiddeth: but if a man forbids that which is neither of these waies hurtfull, therefore it's forbidden, because bonum obedientiae per se, & malum inobedientiae per se monstraretur.
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