A30249:341
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.
That Adams consent was not necessary to make the Covenant valid, doth appear, in that he was bound to accept what God did require. And it's indeed disputed, Whether Adam did so much as know (and if he did not know, he could not consent) that God did indent with him as a public person, and so all his posterity in him; although it may truly be thought, that Adam did know this precept to be to him and his posterity: for hereby his sin is made the more heinous, in undoing himself and all his; as also, by the knowledge of this, he would be the more thankful unto God, that should propagate such great mercies to him and his, and also be made more vigilant against falling.
That Adams consent was not necessary to make the Covenant valid, doth appeare, in that he was bound to accept what God did require. And it's indeed disputed, Whether Adam did so much as know (and if he did not know, he could not consent) that God did indent with him as a publike person, and so all his posterity in him; although it may truly be thought, that Adam did know this precept to be to him and his posterity: for hereby his sinne is made the more hainous, in undoing himself and all his; as also, by the knowledge of this, he would be the more thankfull unto God, that should propagate such great mercies to him and his, and also be made more vigilant against falling.
3. In the next place let us consider, how God can be said to covenant, 1or enter into a promise with man: for it may be thought an imperfection, and hereby God may seem to lose his right, that he cannot do what he will. But this may be easily answered; for, if God can give good things to man, he may also promise to give them: and therefore both to give, and to promise to give, are acts of liberality and dominion, and so not repugning to the majesty of God: Nor doth God by promising to give, lose his dominion, no more then he doth by giving. It is true, a promise ⟨p. 127⟩doth induce an obligation, and so in man it is with some imperfection; but in God it is not, because he doth not hereby become obliged to us, but to his own self: so that we have not a right of justice to the thing, because God hath promised it to us; but only God cannot deny himself nor his word, and therefore we are confident.