A30249:353
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.
7. This Covenant did suppose in Adam a power, being assisted by 1God, to keep it; and therefore that which is now impossible to us, wa• possible to him. And certainly, if there had been a necessity to sin, it would have been either from his nature, or from the devil: Not from his nature, for then he would have excused himself by this, when he endeavoured to clear himself. But Tertullian speak• wittily, Nunquam figulo suo dixit, Non prudenter definxisti me, rudis admodum haereticus fuit, non obaudiit, non tamen blasphemavit, creatorem, lib. 2. ad Mar. cap. 2. Nor could any necessity arise from the devil, whose temptations cannot reach beyond a moral suasion. Therefore our Divines do well argue, that if God did not work in our conversion beyond a moral suasion, he should no further cause a work good, then Satan doth evil.
7. This Covenant did suppose in Adam a power, being assisted by 1God, to keep it; and therefore that which is now impossible to us, wa• possible to him. And certainly, if there had been a necessity to sin, it would have been either from his nature, or from the devill: Not from his nature, for then he would have excused himself by this, when he endeavoured to clear himself. But Tertullian speak• wittily, Nunquam figulo suo dixit, Non prudenter definxisti me, rudis admodum haereticus fuit, non obaudiit, non tamen blasphemavit, creatorem, lib. 2. ad Mar. cap. 2. Nor could any necessity arise from the devill, whose temptations cannot reach beyond a moral swasion. Therefore our Divines doe well argue, that if God did not work in our conversion beyond a morall swasion, he should no further cause a work good, then Satan doth evil.
- 1Gods Covenant did suppose a power and possibility in Adam to keep it.