A30249:322
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. It was harmonious: there was not only rectitude in every 1part, but a sweet correspondency one with the other; there was no rebellion or fight between the inferior appetite and the understanding. Therefore some learned men say, This righteousness is not to be conceived as an aggregation of several habits, but as an inward rectitude of all faculties: Even as the exact temperament of the body is not from any superadded habit, but from the natural constitution of the parts.
3. It was harmonious: there was not onely rectitude in every 1part, but a sweet correspondency one with the other; there was no rebellion or fight between the inferiour appetite and the understanding. Therefore some learned men say, This righteousnesse is not to be conceived as an aggregation of severall habits, but as an inward rectitude of all faculties: Even as the exact temperament of the body is not from any superadded habit, but from the naturall constitution of the parts.
- 13. Harmonious.
4. This righteousness and holiness it was a perfection due to 1Adam, supposing the end to which God made him. If God required obedience of Adam to keep the law, and happiness thereupon, it was due not by way of merit, but condecency to Gods goodness, to furnish him with abilities to perform it; as the soul of Adam was a due to him, supposing the end for which God made him. Indeed, now it's of grace to us, and in a far different consideration made ours, because we lost it. Lastly, this was to be a propagated righteousness; for, as it is to be proved hereafter, God did all this in a way of covenant with Adam, as a public person: And howsoever every thing that Adam did personally