A30249:310
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. Let us consider in what that image or likeness doth consist. 1Where, not standing upon the rational soul of a man, which we call the remote image of God, in which sense, we are forbid to kill a man, or to curse a man, because he is made after the image of God; we may take notice of the several perfections and qualifications in Adams soul: As, 1. In his Understanding there was an exact knowledge of divine and natural things: Of divine, because otherwise he could not have loved God, if he had not known him, nor could he be said to be made very good. Hence some make a three-fold light: 1. That of immediate knowledge, which Adam had. 2. The light of faith, which the regenerate have. 3. The light of glory, which the Saints in heaven have. Now how great is this perfection? Even Aristotle said, that a little knowledge, though conjectural, about heavenly things, is to be preferred above much knowledge, though certain, about inferior things. How glorious must Adams estate be, when his Understanding was made thus perfect? And then for inferior things; the creatures, his knowledge appeareth in the giving of Names to all the creatures, and especially unto Eve. Adam indeed did not know all things, yea he might grow in experimental knowledge; but all ⟨p. 116⟩things that were necessary for him, created to such an happy end, to know, those he did: but to know that he should fall, and that Christ would be a Mediator, these things he could not, unless it were by revelation, which is not supposed to be made unto him. So, to know those things which were of ornament and beauty to his soul, cannot be denied him. Thus was Adam created excellent in intellectual abilities; for sapience, knowing God; for science, knowing the creatures; and for prudence, exquisite in all things to be done.
3. Let us consider in what that image or likenesse doth consist. 1Where, not standing upon the rationall soule of a man, which we call the remote image of God, in which sense, we are forbid to kill a man, or to curse a man, because he is made after the image of God; we may take notice of the severall perfections and qualifications in Adams soul: As, 1. In his Understanding there was an exact knowledge of divine and naturall things: Of divine, because otherwise he could not have loved God, if he had not known him, nor could he be said to be made very good. Hence some make a three-fold light: 1. That of immediate knowledge, which Adam had. 2. The light of faith, which the regenerate have. 3. The light of glory, which the Saints in heaven have. Now how great is this perfection? Even Aristotle said, that a little knowledge, though conjecturall, about heavenly things, is to be preferred above much knowledge, though certain, about inferiour things. How glorious must Adams estate be, when his Understanding was made thus perfect? And then for inferiour things; the creatures, his knowledge appeareth in the giving of Names to all the creatures, and especially unto Eve. Adam indeed did not know all things, yea he might grow in experimentall knowledge; but all