A30249:778
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.
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
H. A Two-fold writing of the law in the heart. p. 60 The properties of holiness fixed at first in Adams heart. p. 119 Humiliation comes by the Gospel as an object, by the Law, as that which commands such affections to those objects. p. 263
H. A Two-fold writing of the law in the heart. p. 60 The properties of holinesse fixed at first in Adams heart. p. 119 Humiliation comes by the Gospel as an object, by the Law, as that which commands such affections to those objects. p. 263