A30249:337
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.
Lastly, the Apostle Rom. 5. makes all men in Adam, as the godly are in Christ: now believers come to receive of Christ, not from a natural necessity, because they have that humane nature which Christ took upon him, (for so all should be saved) but by a federal agreement.
Lastly, the Apostle Rom. 5. makes all men in Adam, as the godly are in Christ: now beleevers come to receive of Christ, not from a naturall necessity, because they have that humane nature which Christ took upon him, (for so all should be saved) but by a federall agreement.
2. Let us consider in the next place, what a Covenant doth imply; 1first in the word, then in the thing signified. For I should deal very imperfectly, if I did not speak something of the general nature of it, though hereafter more may be spoken of. You may therefore take notice, that there are things among men, that do induce a public obligation, that yet do differ: A Law, a Covenant, and a Testament. Now a Law and a Testament, they are absolute, and do not imply any consent of the party under them: As a Law requireth subjection, not attending unto, or expecting the consent of inferiors; and so a Testament, or a Will of man, is to bequeath such goods and legacies unto a man, not expecting a consent. Indeed sometimes such goods are bequeathed with a condition, and so a man may refuse whether he will be executor, or no; but this is accidental to the nature of a Testament. But a Covenant, that differs from the two former, in that it doth require consent and agreement between two parties: and in Divinity, if it be between man entire and upright, it is called by some, A Covenant of friendship; if it be between God and man fallen, it is called, A Covenant of reconciliation. Hence in Covenants, that are not nuda pacta (mere Covenants) but are accompanied with some solemnities, there were stipulations added, which were done by Question and Answer: Do you promise? I promise. Hence it is called [Greek or Hebrew] and we call it Stipulation, from the Latin word, which comes from the Greek word, [Greek or Hebrew], or [Greek or Hebrew], which is as much as [Greek or Hebrew], or [Greek or Hebrew], because these words did make the Covenant valid. As for Isidorus