A77854:235
Vindiciæ legis
Vindiciæ legis: or, A vindication of the moral law and the covenants, from the errors of papists, Arminians, Socinians, and more especially, Antinomians. In XXIX. lectures, preached at Laurence-Jury, London. / By Anthony Burgess, preacher of Gods Word.Vindiciæ legis: or, A vindication of the morall law and the covenants, from the errours of papists, Arminians, Socinians, and more especially, Antinomians. In XXIX. lectures, preached at Laurence-Jury, London. / By Anthony Burgess, preacher of Gods Word.
London: printed by James Young for Thomas Underhill, 1646
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.
1. Because no natural thing is in it self an order or a disposition to a supernatural thing; for they differ in their whole kind and nature. Hence it is, that we never read of any Heathens, that, by the improvement of a natural light, had supernatural vouchsafed unto them.
1. Because no naturall thing is in it selfe an order or a disposition to a supernaturall thing; for they differ in their whole kind and nature. Hence it is, that we never read of any Heathens, that, by the improvement of a naturall light, had supernaturall vouchsafed unto them.
2. Those places that speak of our total corruption, intensively only evil, and extensively, all the thoughts of a man are evil, and protensively, continually, do sufficiently declare, that we cannot prepare our selves to meet God.
2. Those places that speak of our totall corruption, intensively onely evill, and extensively, all the thoughts of a man are evill, and protensively, continually, do sufficiently declare, that we cannot prepare our selves to meet God.
3. If we could prepare, or dispose ourselves to grace, then the greatest cause of glory would still be in a mans own self: For, Why doth Peter repent, and not Judas? Because, may some say, he disposed and set himself to repent, and not Judas. But still here is the Question, Why did Peter set himself to repent, and not Judas? Here it must be ultimately resolved either into the grace of God, or the will of man.
3. If wee could prepare, or dispose ourselves to grace, then the greatest cause of glory would still be in a mans owne selfe: For, Why doth Peter repent, and not Judas? Because, may some say, he disposed and set himselfe to repent, and not Judas. But still here is the Question, Why did Peter set himselfe to repent, and not Judas? Here it must be ultimately resolved either into the grace of God, or the will of man.