A Vindication of the Moral Law and the Covenants, Subject index – Scripture index

A Vindication of the Moral Law and the Covenants · Subject index – Scripture index

THE TABLE

A.

THe Law aboliſhed as a Covenant, not as a Rule. Page 213

The Law abrogated to beleevers in ſix particulars. p. 217. 218. 219. 220

Three cauſes of the abrogation of the ceremoniall Law, which agree not to the morall. p. 222

Six abuſes of the Law. p. 17. 18. 19. 20

Converſion and Repentance are our acts, as well as the effects of Gods grace. p. 99

Whether Adam was mortall before his eating of the forbidden fruit. p. 110

Whether Adam in his innocency can be conſidered in his naturalls or ſupernaturalls, anſwered in two Poſitions. p. 132

Whether Adam needed Chriſts help. p. 133

Whether God required leſſe of Adam then us. p. 138

Amorem mercedis a Godly man may have in his obedience, though not amorem mercenarium. p. 14

What help the Angels had by Chriſt. p. 134

Calvin's two Reaſons why Angels needed Chriſts mediation. ibid.

Some Antecedaneous works upon the heart before grace be beſtowed. p. 88

Foure limitations concerning thoſe antecedaneous works. p. 88. 89

The firſt Antinomian. p. 39

Antinomian Differences betwixt the Law and Goſpel confuted. p. 243. 246

The Antinomian why moſt inexcuſable. p. 45

The Antinomian diſtinction of the Law being aboliſhed as a Law, but ſtill abiding in reſpect of the matter of it, a contradiction. p. 214

The Antinomian Arguments overthrow the uſe of the Law to unbeleevers as well as beleevers. p. 217

The opinion of the old Antinomians. p. 277

The word [As] taken variouſly. p. 165

Antidotes againſt Antinomian errors. p. 279

Antinomianiſme is the onelyonly way indeed to overthrow Chriſt and grace. p. 281

B.

A Blaspheming Monk. p. 27

Blaſpheming Papiſts. ibid.

The Lay-mans book is the whole univerſe. p. 77

Maſter Burton his Report of Antinomians. p. 278

C.

A Cordiall for a broken heart. p. 22. 23

Contradictions of the Antinomians. p. 31

A Community of goods not taught by the law of Nature. p. 83

Christs Incarnation cannot be ſuppoſed, but upon ſuppoſition of Adams fall. p. 135

It is an hard matter ſo to ſet up Chriſt and grace as not thereby to deſtroy the law. p. 210

The doctrine of Chriſt and grace in the higheſt manner doth eſtabliſh not overthrow the law. p. 211

God entred into Covenant with Adam, in giving him a law. p. 122. 123

What a Covenant implyes. p. 124

Why the Covenant of grace is not ſtill a covenant of works, ſeeing works are neceſſary. p. 48

A Covenant of

Friendſhip.

Reconciliation.

p. 124

No Covenant properly ſo called can be betwixt God and Man. p. 126

How God can covenant with man. ibid.

Five Reaſons why God would deal with man in a covenant-way, rather then in an abſolute way. p. 127. 128

A vaſt difference betwixt the covenant in innocency and in grace. p. 129. 130

The morall law delivered as a covenant, proved. p. 230

It hath the reall properties of a covenant ib.

In what ſenſe the law may be a covenant of grace, explained. p. 232. 233

Arguments proving the law a covenant of grace. p. 234. 235. 236

Objections anſwered. p. 237

Doctor Criſp confuted. p. 15

Curſing taken two waies: 1 Potentially, ſo a law is alwaies condemning. 2. Actually, ſo a law is not ever condemning. p. 6

D.

DEcalogue reſembled to the ten Predicaments by Martyr, and why. p. 3

The threatning of death to Adam if he did eat, &c. was fulfilled, in that he became then mortall, and in a ſtate of death, not naturall onelyonly, but ſpirituall and eternall alſo. p. 109. 110

Determination to one, takes not away naturall liberty, nor willingneſſe or delight in ſin, which we are inevitably carried unto. p. 89. 90

Three generall waies of proving the Deity of Chriſt. p. 133. 134

Foure differences (not ſubſtantiall but accidentall) betwixt the Law and the Goſpel. p. 251, &c.

Fire Differences betwixt the Law and Goſpel ſtrictly taken. p. 257. 258. 259 &c.

All Doctrine reduced to three heads:

Credenda.

Speranda.

Facienda.

p. 252. 253.

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

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 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

I.

IMage and likeneſs ſignifie one thing. p. 114

An Image four-fold. ibid.

Wherein the Image of God in man conſiſts. p. 115. 116. 117

A Thing ſaid to be immortall, four wayes. p. 110

The Injudiciouſneſſe of the Antinomians. p. 31

Whether Adams immortality in innocency be not different from that which ſhall be in heaven. p. 139

Some things juſt becauſe God wills them: other things are juſt and therefore God wills them. p. 4

The foreign credere juſtifies no more in it ſelf, then other acts of obedience. p. 16

Expecting juſtification by the Law very dangerous. Fifteen evils which follow thereupon mentioned. p. 21. 22. 23. 24. 25. 26. 27

Iſlebius, Captain of the Antinomians in Luthers daies. p. 276

How the juſtification of the Goſpel may ſtand with the good works of the Law done by grace. p. 39

Paul and James reconciled in the point of juſtification. page 44

K.

KIngdome of Heaven] not mentioned in all the Old Teſtament. p. 253

How [Kingdome of Heaven] is taken in Mat. 5. 17. p. 274

L.

HOw the Law is good in eight reſpects. p. 3. 4. 5. 6. 7. 8.

Four acts of the Law. p. 6.

The two-fold uſe of the Law to the ungodly. p. 8. A four-fold uſe of the Law to the godly. p. 9

Cautions concerning the Law. p. 11

1. The word Law diverſly taken. ibid. & p. 147. 226

2. The Law muſt not be ſeparated from the Spirit. p. 12

3. To do a cōmand out of obedience to the Law, and out of love, are not oppoſite. p. 13

4. Chriſts obedience to the Law exempts not us from obedience our ſelves, unleſſe it be in reſpect to thoſe ends for which he obeyed. p. 14

5. The Law condemnes a beleevers ſinne, though not his perſon. p. 15

6. Inability to keep the Law, exempts not from obedience to it. ibid.

7. Diſtinguiſh betwixt what is primarily, and what is occaſionally in the Law. ibid.

That the Law hath a directive, regulating, and informing power over a godly man. p. 55

The derivation of the word [Lex.] p. 60

Two things neceſſary to the eſſence of a Law. p. 61

How the Law becomes a Covenant. ibid.

The diviſion of Lawes in generall, and why the morall Law is ſo called. p. 147

The Law of Moſes differs from the Law of Nature in three reſpects. p. 148. 149

Why the Law was given in the wilderneſs. ib.

That the Law was in the Church before Moſes. p. 150

Three ends of the promulgation of the Law. p. 150. 151

The Law of Moſes a perfect Rule. p. 152

Three differences betwixt the Judiciall, Ceremoniall, and Morall Law. p. 155

Generall obſervations about the Law, and the time of the delivery of the Law. pag. 155. 156. 157. &c.

Three obſervations concerning the preparation to the delivery of the Law. p. 155

Whether the law, as given by Moſes, do belong to us Chriſtians. p. 165. proved. p. 168. Objections anſwered. p. 173

Though the Law, as given by Moſes, did not belong to Chriſtians, yet the doctrine of the Antinomians holds not. p. 165

Chriſt in the Goſpel onelyonly interprets the old Law, and doth not adde new: proved by four reaſons. p. 177. 178

The Law is ſpirituall in the Old Teſtament, as in the New: proved by eight inſtances. p. 180. 181. &c.

The Law may be inſtrumentall to worke ſanctification and converſion. pag. 195. 3. Cautions about it. ib. & 196. proved by ſix reaſons. p. 199. & 200. Objections anſwered. p. 202

The Law is eſtabliſhed three wayes by the Goſpel. p. 210

Three affections belonging to a Law. p. 211

Three parts in the Law. p. 213

Thoſe phraſes conſidered [Of the Law] and [Without the Law] and [under the Law] and [In the Law.] p. 226

A two-fold being under the Law. ibid.

Falſe differences given by ſome betwixt the Law and the Goſpel. p. 242

Law and Goſpel united in the Miniſtery. p. 261

Law oppoſed and oppugned two waies:

Directly.

Interpretatively.

page 274

Law oppoſed interpretatively three waies. p. 275

Law by men abrogated or made void three waies. ibid.

A three-fold liberty. p. 90

A three-fold light. p. 115

M.

MInistery of the Goſpel more excellent then that of the Law in three reſpects. p. 267

Moſes in his zeal breaking the Tables, vindicated from raſhneſſe and ſinfull perturbation. p. 160

The opinion of ſouls-mortality confuted. p. 111. 112

Adam was under the morall Law in innocency.

What's meant by the word [morall.] p. 148

Morall Law bindes two waies. p. 166. 167

That the Morall Law perpetually continues a rule and Law, proved by four Reaſons. p. 220. 221

Objections againſt the continuance of the morall Law, anſwered. p. 223

Morall Law having Chriſt for the end of it, may be conſidered two wayes. p. 266

Marcionites, and Manichees the firſt Hereticks that oppoſed the Law. p. 275

N.

WHat is meant by the word [Nature] in Scripture. p. 59. 60

There is a law of Nature written in mens hearts. p. 60

Wherein the law of Nature conſiſts. p. 62

Four bounds of the law of Nature. p. 63

Light of Nature conſidered in a three-fold reſpect. p. 67

A three-fold uſe of the light of Nature. p. 68

The light of Nature obſcured three waies. p. 71

The light of Nature is neceſſary (though inſufficient) in religious and morall things. p. 72. It's neceſſary two waies. ib. See p. 85. 86. 92

The light of Nature no Judge in matters of faith. p. 73

It's no preſcriber of divine worſhip. p. 74

Natures inſufficiency deſcribed in three reaſonings. ibid.

The Myſtery of the Trinity and Incarnation of Chriſt, cannot be found out by the light of Nature. p. 79

How farre nature will reach in ſome other things. p. 81. 82. 83

Man by the power of Nature wholly unable to performe good actions, proved by 3. arguments. p. 86

Nature cannot diſpoſe, or prepare a mans ſelf for juſtification, or ſanctification. p. 87.

proved by four reaſons. p. 87. 88

All works of meere Nature are ſins before God, proved by foure Reaſons. p. 92

The Etymology of the word [foreign]. p. 60

O.

COrrupt gloſſes of the Phariſees concerning oathes reproved. p. 187

Promiſſory oathes dangerous. p. 186

The obedience of the Saints implies obedientiam ſervi, though not obedientiam ſervilem. p. 14

Chriſts active obedience to the Law imputed to beleevers. p. 271

The obligation of the law of Nature is from God. p. 64

Gods promiſes are obligations to himſelf, not to us. p. 127

Why the old Covenant is called old. p. 241

How an opinion may corrupt the life. p. 49

Whether Originall ſin may be found out by the meere light of Nature. p. 82

P.

PAlemon converted from his drunkenneſs by Plato's Lecture, which he came to deride. p. 70

Papiſts make three falſe differences betwixt the Law and the Goſpel. p. 243

Paul and James reconciled in the point of juſtification. p. 44

The perpetuity of the obligation of the law of Nature. p. 64

A diſtinction of a three-fold piety confuted. p. 80

The Law of God by Moſes is ſo perfect a rule, that Chriſt added no new precept to it. p. 179

Different phraſes uſed concerning the Ceremoniall law, which are never applyed to the Morall law. p. 2…0

The opinion of the Phariſees concerning the Law. p. 178

Why, beſides the Morall law, a Poſitive law was given to Adam in innocency. Two Reaſons. p. 106. 107

The Poſitive law did lay an obligation on Adams poſterity. p. 108

The ſeven Precepts of Noah▪ What the Thalmudiſts ſpeake concerning them. p. 145

It's a generall Rule that the preſſing of morall duties by the Prophets in the Old Teſtament is but as an explanation of the Law. p. 180

The Primitive Chriſtians held it unlawfull to kill in defence. p. 193

Capitall puniſhments lawfull in the New Teſtament. p. 188. 189

To what purpoſe are exhortations to them who have no power to obey. p. 98

Popery in a great part Antinomianiſme. page 276

R.

WHy a Reaſon is rendred by God for the fourth Commandement, rather then others. p. 170

Remiſſion of ſinnes under the law plenary, as well as under the Goſpel, proved againſt the Antinomian. p. 246. 247. 248

Repentance how taken. p. 260. 261

Reſemblances of the Trinity cōfuted. p. 79. 80

Every Rule hath vim praecepti as well as doctrinae. p. 6

To do a duty becauſe of reward promiſed, is not ſlaviſh and unlawfull. p. 128

Revenge forbidden in the Old Teſtament, as ſtrictly as in the New. p. 192. 193

Righteouſneſſe of the Law and Goſpel differ much. p. 5

Whether we may be now ſaid by Chriſt to be more righteous then Adam in innocency. p. 138

The Law of Retaliation, Matth. 7. 12. opened. p. 82

The properties of the righteouſneſſe at firſt fixed in Adams heart. p. 119

Whether righteouſneſſe were naturall to Adam. p. 120

S.

THe Sabbath in innocency not typicall of Chriſt. p. 137

Satan cannot work beyond a morall perſwaſion, as God doth in converſion. p. 130

What the word [Sanctifie] implies. p. 203. 204

How the Jewes were in more ſervitude then Chriſtians. p. 255

Sinners. outward which are majoris infamiae.

Sinners. inward which are majoris reatus.

p. 179

Sincerity taken two waies. p. 265

Socinians and Papiſts make additions in the Goſpel, beſides what was in the Law. p. 242. 243

Why the ſhell-fiſh was unclean to the Jewes. p. 2

Law called ſpirituall in a two-fold ſenſe: 1. Effective. 2. Formaliter. p. 7

How the ſtate of innocency excelled the ſtate of reparation in rectitude, immortality, and outward felicity. p. 137

The ſtate of reparation excells the ſtate of innocency in certainty of perſeverance. ib.

Eudoxus ſaid he was made to behold the ſun. p. 77

Summe of all heavenly doctrine reduced to three heads:

Credenda.

Speranda.

Facienda.

p. 252 253

Symbolicall precept. p. 104

T.

TEaching nova, & novè. p. 2

Tully ſaid that the Law of the twelve Tables did exceed all the libraries of Philoſophers, both in weight of authority, and fruitfulneſſe of matter. p. 3. 4

The Threatnings of the Goſpel againſt thoſe who reject Chriſt, ariſe from the Law, joyned in practicall uſe with the Goſpel. p. 261

Tree of knowledge. p. 105

Whether the Tree of life was a Sacrament of Chriſt to Adam or no. p. 136

No truth in Divinity doth croſſe the truth of nature. p. 72

Doctor Tayler his Report of Antinomianiſme. p. 278

V.

THe reaſon of the variety of Gods adminiſtrations in the two T. p. 256

A two fold Unbelief:

Negative which damnes none.

Poſitive which damnes many.

p. 81

Unbelief a ſinne againſt the Law as well as againſt the Goſpel. p. 262

How God juſtifies the ungodly. p. 36. 37

W.

MIniſters ought to be wary, ſo to ſet out grace, as not to give juſt exceptions to the Papiſts, and ſo to defend holy works, as not to give the Antinomians cauſe of inſultation. p. 29. 30

Warre lawfull under the Goſpel. p. 191

Will, ſerious, and efficacious: the diſtinction examined. p. 107

How the Word in generall is the inſtrument of converſion. p. 197. 198. Two Rules about it, proved. p. 199

Word] how uſed. p. 145

Works denyed by the Antinomians to be a way to heaven. p. 33

There have been dangerous aſſertions concerning works, even by thoſe who were no Antinomians, out of a great zeal for the grace of God againſt Papiſts. p. 30

The preſence of good works in the perſon juſtified, denied by the Antinomians. p. 34. They deny any gain or loſſe to come by them. No peace of conſcience comes by doing good works, nor loſt by omitting them. p. 34. which is confuted ibid. They deny good works to be ſignes or teſtimonies of grace. p. 35. Confuted. ibid.

Upon what grounds are the people of God to be zealous of good works. p. 38

The Antinomian erreth two contrary waies about good works. p. 39

Diſtinction betwixt ſaying that good works are neceſſary to juſtified perſons, and that they are neceſſary to juſtification. p. 40

Good works neceſſary upon 13. grounds. p. 40. 41. 42. 43. 44. 45. 46. 47.

A Table of divers Texts of Scripture, which are opened, or vindicated by this TREATISE.

FINIS.

End of the text · Anthony Burgess, A Vindication of the Moral Law and the Covenants (1647)