A77854:258
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.
Besides, we may consider these degrees in the creatures: 1. There is an inclination to such an act, as in the fire to burn. 2. A spontaneous inclination to some acts accompanied with sense, and sensible apprehensions, as in beasts. 3. A willing inclination accompanied with reason or judgement, and this is in man: Now, because man is thus affected, therefore God in converting, though he doth it by a potent work, yet by arguments, which we never use to horses, or brute beasts: and although man hath lost that rectitude in his will and mind, yet he hath not lost the faculties themselves; therefore though he be theologically dead, yet he is ethically alive, being to be wrought upon by arguments. Hence is that saying, To will is of nature, To will well of grace, To will ill of corrupt nature. Hence we may grant ⟨p. 93⟩those objections, that if a man had not this free-will (if you do not extend it to good things) there could be no conversion or obedience; for grace doth not destroy, but perfect nature.
Besides, we may consider these degrees in the creatures: 1. There is an inclination to such an act, as in the fire to burne. 2. A spontaneous inclination to some acts accompanied with sense, and sensible apprehensions, as in beasts. 3. A willing inclination accompanied with reason or judgement, and this is in man: Now, because man is thus affected, therefore God in converting, though he doth it by a potent work, yet by arguments, which we never use to horses, or brute beasts: and although man hath lost that rectitude in his will and mind, yet he hath not lost the faculties themselves; therefore though he be theologically dead, yet he is ethically alive, being to be wrought upon by arguments. Hence is that saying, To will is of nature, To will well of grace, To will ill of corrupt nature. Hence we may grant ⟨p. 93⟩those objections, that if a man had not this free-will (if you do not extend it to good things) there could be no conversion or obedience; for grace doth not destroy, but perfect nature.