A30249:360
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.
These Questions therefore I shall endeavour to clear:
These Questions therefore I shall endeavour to cleare:
1. Whether there can be any such distinction made of Adam, while innocent, so as to be considered either in his naturals, or supernaturals? For this is affirmed by some, that Adam may be considered in his mere naturals, without the help of grace, and so he loveth God as his natural utmost end, in that he is the preserver and author of nature: or else in his supernaturals, as God did bestow righteousness upon him, whereby he was enabled to enjoy God as his supernatural end. And for this end is this error maintained, that so man now born, may be made no worse then Adam in that condition at first: which error, if admitted, would much eclipse all that glory which is attributed in Scripture to grace converting and healing of us. Therefore to this Question these things may be answered:
1. Whether there can be any such distinction made of Adam, while innocent, so as to be considered either in his naturalls, or supernaturalls? For this is affirmed by some, that Adam may be considered in his meere naturalls, without the help of grace, and so he loveth God as his naturall utmost end, in that he is the preserver and authour of nature: or else in his supernaturalls, as God did bestow righteousnesse upon him, whereby he was inabled to enjoy God as his supernaturall end. And for this end is this errour maintained, that so man now born, may be made no worse then Adam in that condition at first: which errour, if admitted, would much eclipse all that glory which is attributed in Scripture to grace converting and healing of us. Therefore to this Question these things may be answered: