A30249:776
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.
E. The Papists notion concerning Ecclesia, and Synagogue confuted. p. 252 If the Antinomians end were only to put men off from glorying in themselves, to deny the concurrence of works to Justification, it were more tolerable. p. 31 but then their books and end were not reconcilable. p. 32 Other ends which might make the Antinomians more excusable. ibid. How Christ is the end of the law for righteousness. p. 267 End taken two ways. ibid. Four ways Christ is the perfective end of the Law. p. 270. 271 Aquinas distinction of end. p. 267 Eudoxus said he was made to behold the sun. p. 77 Exhortations, to what purpose given to them who have no power of themselves to do them. p. 98 Errors in Doctrine damnable. p. 279
E. THe Papists notion concerning Ecclesia, and Synagoge confuted. p. 252 If the Antinomians end were only to put men off from glorying in themselves, to deny the concurrence of workes to Justification, it were more tolerable. p. 31 but then their books and end were not reconcileable. p. 32 Other ends which might make the Antinomians more excusable. ibid. How Christ is the end of the law for righteousnesse. p. 267 End taken two waies. ibid. Four waies Christ is the perfective end of the Law. p. 270. 271 Aquinas distinction of end. p. 267 Eudoxus said hee was made to behold the sun. p. 77 Exhortations, to what purpose given to them who have no power of themselves to doe them. p. 98 Errours in Doctrine damnable. p. 279
F. Fables and fictions how used by the Fathers. p. 2 How Faith justifies. p. 43 Two acts of Faith. p. 44 Faith and Repentance wrought both by the Law and Gospel. p. 261. 262 The same object may be known by the light of Faith and of Nature. p. 73 Whether justifying Faith were in Adam at first. p. 120 Faith of adherence and dependence in Adam in innocency, and shall be in heaven. p. 128 Adams faith considered as an act of the soul, not as an organ to lay hold on Christ. p. 129 Finger of God. p. 157 Finis indigentiae & assimilationis. p 46 Free-will by nature. p. 85 Arguments for free-will answered. p. 94. 95
F. FAbles and fictions how used by the Fathers. p. 2 How Faith justifies. p. 43 Two acts of Faith. p. 44 Faith and Repentance wrought both by the Law and Gospel. p. 261. 262 The same object may be known by the light of Faith and of Nature. p. 73 Whether justifying Faith were in Adam at first. p. 120 Faith of adherence and dependence in Adam in innocency, and shall be in heaven. p. 128 Adams faith considered as an act of the soul, not as an organ to lay hold on Christ. p. 129 Finger of God. p. 157 Finis indigentiae & assimilationis. p 46 Free-will by nature. p. 85 Arguments for free-will answered. p. 94. 95