A30249:777
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.
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
G. Genealogies how useful, and how vain. Page 2 How the Gentiles are said to be without a Law. p. 59 Who are meant by the word [Gentiles.] p. 58 The Gospel and Law may be compared in a double respect. p. 239. 240 The word Gospel] taken two ways. p. 240 Whether the Gospel be absolute or no. p. 259 Gospel taken strictly is not a doctrine of Repentance or holy works. p. 262 All Good morally is good theologically. p. 59 Good works, how taken. p. 39 Four things required to the essence of good works. ibid. The word [Grace] used sometimes for the effects of grace, but more commonly for the favour of God. p. 21 Grace is more then love. p. 22 Grace implieth indebitum and demeritum of the contrary, as Cameron observes. ibid. What grace the Pelagians acknowledge. ib. Much may be ascribed to grace, and yet the total efficacy not given to it. p. 91
G. GEnealogies how usefull, and how vain. Page 2 How the Gentiles are said to be without a Law. p. 59 Who are meant by the word [Gentiles.] p. 58 The Gospel and Law may be compared in a double respect. p. 239. 240 The word Gospel] taken two wayes. p. 240 Whether the Gospel be absolute or no. p. 259 Gospel taken strictly is not a doctrine of Repentance or holy works. p. 262 All Good morally is good theologically. p. 59 Good works, how taken. p. 39 Foure things required to the essence of good works. ibid. The word [Grace] used sometimes for the effects of grace, but more commonly for the favour of God. p. 21 Grace is more then love. p. 22 Grace implyeth indebitum and demeritum of the contrary, as Cameron observes. ibid. What grace the Pelagians acknowledge. ib. Much may be ascribed to grace, and yet the totall efficacy not given to it. p. 91