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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	worship_n	write_v	writing_n	31	3	8.7077	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30249	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 ...	Burgess, Anthony, d. 1664.	1647 (1647)	Wing B5667; ESTC R21441	264,433	303

whether some of their Positions will not carry them neere such a dangerous rock For if the Law have nothing to doe with me in respect of the mandatory part of it then if I be troubled for the breach of it it is my weaknesse because I am not enough in Christ Use 2. Of Reproofe to those who live against this Law Sins that are against the Law of Nature do most terrifie How many live in such sins that the law of Nature condemneth Doth not Nature condemne lying couzening in your trades lusts and uncleannesse How many Trades-men are there that need not a Paul Even Tully in his Book of Offices will condemne their lying sophisticate wares and unlawfull gain It 's much how farre they saw this way Sinnes against naturall conscience are called Crying sinnes and though men have repented of them yet how long is it ere faith can still their cry Have not many Heathens been faithfull and just in their dealings It 's true that man hath not godlinesse who hath only naturall honesty therefore there are many spirituall sinnes that he never humbleth himself for as Paul saith he knew not the motions of his heart to be sinne Hence men are to be exhorted to get further light and more tendernesse then a naturall conscience can ever attain unto Neverthelesse if men so live as if they had not this Law in their hearts they are the more inexcusable Are there not men who call themselves Christians that yet the very Heathens will condemne at that great day Use 3. Why it is so hard to beleeve in the Lord Christ because here is nothing of nature in it it 's all supernaturall The Papists say we make an easie way to heaven for let a man be never so great a sinner yet if he doe but beleeve all is well Now the people of God sensible of their sin find nothing harder for it 's in the law of Nature they should not lye or steale but that they should beleeve in Christ for pardon when labouring under their offences here nature doth not help at all I acknowledge it 's a dispute among Divines Whether in that law implanted in Adams heart there was not also a power to beleeve in Christ when revealed But of that hereafter but the orthodox deny that he had explicite justifying faith for that was repugnant to the condition he was in But the thing I intend is to shew how supernaturall and hidden the way of beleeving is No marvell therefore if it be made such a peculiar work of the Spirit to convince of this sinne LECTURE VII ROM 2. 14. For when the Gentiles which have not the Law doe by nature the things of the law c. THe Doctrine already gathered from these words is that The Gentiles have a law of Nature written in their hearts Which law doth consist partly in light and knowledge of speculative principles and partly in practice and obedience to practicall principles So then from hence we may consider first Of the light of Nature and then secondly Of the power of Nature and from both these we may have profitable matter and also may confute some dangerous errours which have poisoned too many I shall begin therefore with the light of Nature or Reason and shall endeavour to shew the Necessity of it and yet the Insufficiency of it It is not such a starre that can lead us to Christ In the first place take notice that this light of Nature may be considered in a three-fold respect First As it 's a relict or remnant of the image of God for howsoever the image of God did primarily consist in righteousness and true holinesse yet secondarily it did also comprehend the powers and faculties of the reasonable soule in the acts thereof And this later part abideth It is true this light of Nature comparatively to that of faith is but as a glow-worme to the Sun yet some light and irradiation it hath God when he made man had so excellently wrought his owne image in him that man could not fall unlesse that were also destroyed as they write of Phidias who made Alexanders statue yet had wrought his own picture so artificially in it that none could break Alexanders statue but he must also spoile Phidias his image who was the maker of it And thus it is in Adams fall yet there remaineth some light still which the Apostle calleth Rom. 1. Truth he vouchsafeth that name to it They detain the truth in unrighteousnesse Now this moon-light or glimmering of Nature is of a three-fold use 1. For societies and publike Common-wealths whereby they have made wholsome lawes It 's wonderfull to consider how excellent the Heathens have been therein Thus Chrysostome speaking how the most excellent men need the counsell of others instanceth in Jethro's advice to Moses about choosing assistant officers That great man Moses saith he who was so potent in words and workes who was the friend of God which commanded the creatures was helped incounsell by Jethro his father-in-law an obscure man and a Barbarian Although to speak the truth Jethro when he gave this counsell was not so but had the knowledge of the true God 2. This light of nature serveth for the instigation and provocation of men to many good actions and duties towards God and man Hence still observe that phrase They detain reason and naturall light is bound as a prisoner by the chaines of lusts and sinfull affections which thing Aristotle doth fully set forth in his incontinent person whom he describeth to have a right opinion in the generall about that which is good yet being too much affected to some particular pleasure or profit by that meanes the better part is over-born and therefore Aristotle saith the better part of the minde did provoke to better things This agreeth with that of Paul And as they bound captivated practicall truths towards man so they also imprisoned them about God Plato had the knowledge of one God yet he dared not to communicate it to the vulgar Therefore saith he Opificem universorum neque invenire facile neque inventum in vulgus promulgare tutum It was not easie to finde out the Maker of the world nor yet safe to make known to the people him when he was found out Here for feare of the people he detained this truth And Austin hath a most excellent chapter cap. 10. lib. 6. de Civit. to shew how Seneca kept the truth in unrighteousnesse he speaks of a Book Seneca wrote which now is lost against Superstitions where he doth most freely and boldly write against the practices of their worship but saith Austin He had liberty in his writing but not in his life Libertas affuit scribenti non viventi I will name some passages because they are applicable to Popish Idolatry as well as Paganish They dedicate their gods in most base materialls and call them gods which if taking life they should meet us on a sudden we

necessarily by way of consequence inforce the abrogation of the Law And thus though some Antinomians do expresly and boldly assert the abolishing of it at least to beleevers yet those that have more learning and wariness do disclaime it and account it a calumny but even at the same time while they do disclaime it as it is to be shewed presently they hold such assertions as do necessarily inferr the abrogation of it 3. The Law may be doctrinally dissolved by pressing such duties upon men whereby they will be necessitated to breake the commandments of God Thus when the Pharisees taught that whatsoever vow was made concerning any gift they were bound to do it though thereby they were disinabled to honour their parents And this is most remarkably seen in the Church of Rome who by the multitude and necessity of observation of their Church precepts and constitutions make men to break the plain commandments of God Now I shall briefly instance generally about those errours that dissolve Gods Law and then more particularly about the Antinomian doctrine The first Hereticks that opposed it were the Marcionites and Manichees Marcion whom Tertullian calls Mus potincus because of his arroding and gnawing the Scripture to make it serviceable to his errours he among other errours broacheth this That the old Law as he calls it was evill and that it came from an evill god To him in this opinion succeeded Manes who truly might be so called because of his madness although his followers to take away that reproach called him Mannichaeus as much as one that poured forth Manna as some affirme This mans errours though they were very gross yet so propagated that it was two hundred yeares ere they were quieted These and their followers all agreed in this to reject this Law of God There were also Hereticks called Anomi as it were sine lege but their errour was to think that they could by their knowledge comprehend the divine nature And they gave somuch to this their faith that they held Whosoever should imy brace it though he committed hainous and atrocious sins yet thes should do him no hurt Epiphan lib. 3. Haeres 36. But to let pasthese we may say Popery is in a great part Antinomianisme And Antichrist he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that lawless One for is not their doctrine that the Pope may dispense with the Laws of God and that the Pope and Christ have the same Consistory Antinomianisme and in particular we may instance in their taking away the second Commandement out of some Carechismes because it forbiddeth the worshipping of Images Hence Vasquez one of their Goliahs doth expresly maintain that the second Commandement did belong only to the Jews and so not obliging us Christians thinking it impossible to answer our arguments against their image-Image-worship if that be acknowledged still in force Is there not also a generation of men who do by doctrine deny the fourth Commandement How many late books and practises have been for that opinion But hath it not fallen out according to the later exposition of my Text that they are the least in the Kingdome of heaven men of little account now in the Church while reforming I might likewise speak of some Anabaptists for there are of that sect that disclaim the opinion who overthrow the fifth Commandement by denying Magistracy lawfull for Christians But I will range no further The Antinomians do more fall against this Text then any in that they do not only by doctrine teach the dis-obligation of the least commandement but of all even of the whole Law This doth appeare true in the first Antinomians in Luthers time of whom Islebius was the captain he was a School-master and also professor of Divinity at Islebia It seemeth he was a man like a reed shaken with every winde for first he defended with the Orthodox the Saxon Confession of Faith but afterwards was one of those that compiled the Book called the Interim When Luther admonished him of his errour he promised amendment but for all that secretly scattered his errour which made Luther set forth publikely six solemn disputations against the Antinomians that are to be seen in his works which argueth the impudency of those that would make Luther on their side By these disputations of Luthers he was convinced and revoked his errour publishing his recantation in print yet when Luther was dead this Euripus did fall into his old errour and publikely defended it Now how justly they might be called Antinomists or as Luther sometimes Nomomachists appeareth by these Propositions which they publikely scattered about in their papers as 1. That the Law is not Worthy to be called the word of God 2. To heare the word of God and so to live is a consequence of the Law 3. Repentance is not to be taught out of the Decalogue or any Law of Moses but from the violation of the Son of God in the Gospel 4. We are with all our might to resist those who teach the Gospel is not to be preached but to those whose hearts are first made contrite by the Law These are Propositions of theirs set downe by Luther against which he had his disputations Vol. 1. Sousselberge lib. contra Antin pag. 38. relateth more as 1. The Law doth not shew good works neither is it to be preached that we may do them 2. The Law is not given to Christians therefore they are not to be reproved by the Law 3. The Preachers under the Gospel are onely to preach the Gospel not the Law because Christ did not say Preach the Law but Gospel to every creature 4. The legall Sermons of the Prophets doe not at all belong to us 5. To say that the Law is a rule of good works is blasphemy in Divinity Thus you see how directly these oppose the Law and therefore come under our Saviours condemnation in the Text yet at other times the proper state of the Question between the Orthodox Antinomists seemeth to be not Whether a godly man do not delight in the Law and do the works of the Law but Whether he doth it Lege docente urgente mandante the Law teaching urging and commanding As for the latter Antinomians Doctor Taylor and Mr. Burton who preached and wrote against them do record the same opinions of them Doctor Taylor in his Preface to his Book against them saith One preached that the whole Law since Christs death is wholly abrogated and abolished Another that to teach obedience to the Law is Popery Another That to do any thing because God commands us or to forbeare any sin because God forbids us is a signe of a morall man and of a dead and unsound Christian Others deliver That the Law is not to be preached and they that do so are Legall Preachers Master Burton also in his Book against them affirmeth they divided all that made up the body of the Church of England into Hogs or