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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	covenant_n	grace_n	mediator_n	4,478	5	11.2745	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A89619	Divinity-knots vnloosed or a cleare discovery of truth; by resolving many doubts, according to scripture, orthodox divines, and sound reason, so as weake capacities may receive satisfaction therein. To which purpose, a number of points are explained by familiar simile's. A treatise intended specially for the instruction of young Christians in Rothstorne parish in Cheshire: but published for a further extent of the benefit thereof, to the Israel of God. By Adam Martindale, one of the meanest labourers in the Lords harvest.	Martindale, Adam, 1623-1686.	1649 (1649)	Wing M856; Thomason E1352_2; ESTC R209407	38,259	96

unhonourable that before was honourable but in this sense it is rarely if at all found in Scripture 2. To disrespect ot sl●ight one that is honourable and still remaines worthy to be honoured In the former sense God cannot be dishonoured but in the latter hee may c Mal. 1. ● Rom. 2.2 even as Children by their disobedience doe not render their Parents dishonourable d Mat. 1 4 5 6 but dishonoured e Mic. 7. 21. Doubt How can men in justice become lyable to eternall punishment for sin committed in time and it may bee in a short time Resol 1. They are committed against an eternall God and therefore are alwayes as it were in committing before and against him 2. If men might live eternally they would sin eternally and God punisheth according to the rebellion of their wils 3. Though punished in Hell thay still retaine their enmity against God and therefore justly is their penalty continued CHAP. VI. Of the Law of God and of the two Covenants 22. Doubt IF the Covenant of workes be for substance comprehended in the ten Commandements how can Christians which are free from the Law be bound to observe them Resol The Law of the Ten Commandements containeth the matter of the Covenant of workes but is not the Covenant formally any more then the Copy of a Lease written by a private hand Simile having never been sealed and delivered according to Law is the Lease it selfe The matter of the Covenant without the forme cannot sufficiently constitute it Now the forme of the Covenant of workes is the condition whereupon the duty is undertaken Viz. Doe this and live Life is promised upon perfect obedience damnation threatned upon the least disobedience The Gospell indeed requireth the same things but not upon the same tearmes for whereas the same Covenant of workes saith Doe this and live the Gospell saith Live and do this Christ hath freed us from the Law as it is a compeller and condemner but not as it is a directory or to speake properly we are freed from the Covenant of workes as it is such but not from the things therein contained even as a Servant which obeyed his Master out of slavish feare or for wages if his Master adopt him and make him his heyre though he still be bound to doe the same things yet forasmuch as he acteth from different Principles Viz. of love thankfulnesse and 〈◊〉 reverence he is perfectly free from that Covenant which as a Servant he made with his Master In like manner the adopted Sonnes of God though they are to act the same things that the Law of works required yet in as much as they doe them not to be justified and live but because they are justified and doe live nor are bound to them under the penalty of revenging wrath but fatherly chastisement are perfectly set at liberty from the Covenant of workes 23. Doubt If the Covenant on Mount Sinai was a Covenant of grace as it must needs be because in it was forgivenesse of sins How can Christ be sayd to be a Mediator of a better Covenant then Moses better and worse seeme to intimate there be two Covenants of grace Resol They are not called better and worse in respect of the matter or substance of them but in the manner of dispensation When we compare two Bookes of the same nature together as suppose they treat of Grammar Logick or Phylosophy the one treating in a prolix darke and confused manner the other in a briefe methodicall and plaine way and say this is better then that we doe not meane that the subject matter of the one is better then the other but onely the excellency is in the method and expression So when the Covenant of Grace as it is handed to us by Christ is preserred before the same as it is set forth by Moses in types and shedowes we must understand it of the perspicuity and compendiousnesse of the administration together with the freedome from burdensome Ceremonies not of the Covenant it selfe for that is one and the same to them and us a 1 Cor. 10 1 2 3 4. 24. Doubt How can the Jewes Covenant and ours be all one when as in theirs forgivenesse was not for every sin namely not for presumptuousnesse b Num. 15.30 nor uncircumcision c Gen. 17.14 nor of all their sin at once but by degrees successively for when they had offered Sacrifice for one transgression they lay under the next till Sacrifice was againe offered But Christ hath at once payd a full price and acquitted us from all our sins Resol With reverence to the learned Author from whom this doubt ariseth I beleeve it is a great mistake to say the Jewes Covenant had not remi2sion of all sins That the presumptuous sinner and uncircumcised person must be cut off the places forequoted prove but this cutting off was excommunication or a losse of their part in the externall Covenant of God till the one repented the other became circumcised and cannot be understood of an unpardonable condition for that either uncircumcision or presumption especially this sort of presumption in the Text alleadged being opposed onely to ignorance was unpardonable and therefore all damned that were defiled with them as it must needs follow is not onely unproved but disproved by Scripture d Jos 5.2 3 4 c. Rom. 2.26 2 Sam. 12.13 2 Chro. 33.10 11 12 13 14 15 16. Nor is there any more force in that which is alleadged concerning the graduality of forgivenesse for the Sacrifices did not of themselves make the attonement but as Ordinances typifying Christ they did as it were Sacramentally apply and seale the pardon of sin to the conscience as they should from time to time offend and stand in need of pardon but that Christ did at once beare the sins of Beleevers as well Jewes before his comming as Gentiles since is plaine by that clause so much stood upon by the reverend Author The Lord hath layd on him the iniquity of us all e Isa 53.6 and many other places f Rev. 13.8 Gal. 4.4 5. Isa 53.5 25. Doubt How could the Covenant on Sinai be a Covenant of grace seeing the Apostle calls it a killing Letter and a ministration of death and condemnation g 2 Cor. 3.6 7 9. Resol I conceive the Apostles meaning was not that the whole Covenant on Sinai beginning Exod. 20. and ending with Levit. 26. was a killing letter c. For the Sacrifices and Ceremonies typifyed Christ and sealed forgivenesse of sins and reconciliation to God * If you observe this distinction you may easily answer to all arguments built upon any other Scripture which seems to assert that the Jewes lived under a Covenant of workes But Moses is there to be considered as he was the Minister of the Decalogue or ten Commandements without respect had to the Types and Ordinances whereby Christ was signified and that this is not

my private opinion but the sense of the place may appeare by two reasons 1. We are told Vers 7. that this ministration of death was engraven on stones but onely the ten Commandements were so engraven h Exo. 34.1.28 therefore he onely meaneth them 2. The Apostle here speaks of a ministration about which Moses was imployed when his face shone i 2 Cor. 3.7.13 But this glory was vouchsafed him when he received the ten Commandements alone k Exo. 34.28 29 30. therefore them onely he meaneth and to speak the truth the Contents of the two Tables being received alone as Moses brought them down in his hands not as in subordination to Christ the Mediator but as a servant of God the Creator proclaiming his exact and rigid Law must needs be a Covenant of workes though the same being received in subordination to Christ which was truly though more dimly held forth in these Ceremoniall observances hinders not but that Israel lived under a Covenant of grace 26. Doubt When the Apostle blameth the Galatians for revolting from the Gospell to the Law what Law meaneth he the morall or Ceremoniall Resol With submission to better judgements I beleeve he meanes the whole Covenant on Sinai containing both the Morall and Ceremoniall Law which was a Covenant of grace when Morall duties were pressed in subordination and obedience to Christ the King of the Church and Ceremoniall as typifying him to come But when their imperfect obedience of the morall Law l Gal. 3.10 11 12 18. 4.21 and rotten Ceremonies long before abolished m Gal. 4.9.10 5.6 were cryed up and rested in for justification and life eternall they became an unsupportable yok of bondage n Gal. 5.1 3 Acts 15.10 binding men under a Covenant of works o Gal. 5.3 and making the death of Christ as to them of none effect p Gal. 2.21 5.2 CHAP. VII Of Christ the Mediator 27. Doubt HOW could Christ be sent by his Father and yet be equall to him seeing the Scripture saith He is greater that sends then he which is sent Resol Christ as God is equall to his Father but as Mediator in which capacity he was sent an inferiour to him a Phil. 2 6 7. 28. Doubt If Christ payd a full price to his Father for the redemption of mankind how can the salvation of the Elect be attributed to the grace of God Resol Had it not been for the grace and mercy of God Christ had not been bestowed on us b Joh. 3.16 nor needed God to have given way that Christ should be surety for us though he had been moved to that end although when God had accepted him as surety and layd the whole debt upon him till he was fully satisfied he is bound in faithfulnesse and justice it selfe to forgive us our sins c 1 Joh. 1.9 A creditor needs not to take a Surety for a debt already due unlesse himselfe please and if he doe it is a curtesie to the Debtor for if he will he may lay him by it till he pay or rot yet if he doe accept of a Surety and lay the debt upon him and be accordingly payd and satisfied he cannot require it again but is bound in justice Law and conscience to acquit the principall In like manner God without wrong to mankinde might have bound them over to eternall punishment in their owne persons without accepting any other to be bound for them but having accepted of Christ to enter bond with them and received the whole summe from him acknowledging the receit thereof under his owne hand and seale he cannot in righteousnesse charge it againe upon us 29. Doubt If Christ have fully satisfied his Fathers justice for the Elect so that all and onely they that are in Christ have their sins pardoned how can any man aske for givenesse of sins If they be in Christ it seems to be superfluous if not sinfull for whatsoever one that is out of Christ doth is sinfull Resol Whether men be in Christ or no they ought to pray for pardon of sin d Mat. 6.12 Luke 11.4 Acts 8.22 for although those which are in Christ be free from damnation yet not from correction for their failings c 2 Sam. 12 14 Psal 89.30 31 32 33 34. And therefore have cause to pray that God would neither hide his face from them nor afflict them for it And though a man be in the state of nature yet prayer being an Ordinance of God and a duty incumbent to every one f Psal 79.6 Jer. 10.25 in the use whereof God is pleased to let forth himselfe and vouchsafe a discovery of Christ g Acts 10.30 every one should beware of sleighting it for although the prayer of a wicked person be sinfull and therefore may be thought unprofitable so is their hearing of the Word without Faith h Heb. 4.3 and yet they must heare that they may have Faith i Rom. 10.14 c. Yes it s generally sayd whatsoever is not of Faith is sin k Rom. 14.23 and without Faith it is impossible to please God l Heb. 11.6 insomuch that the plowing of the wicked is iniquity m Pro. 23.4 And yet I doe not thinke any man holdeth that faithlesse men are to forbeare every thing and wicked men plowing No more must naturall men forbeare praying because they cannot pray as they ought but rather be more serious and frequent that God in his owne Ordinance may meet with them and work upon their hearts effectually 30. Doubt I can easily grant that we may pray for assurance of pardon but for the pardon it selfe we may not because every Elect person and reprobates are excluded from pardon hath all his sinnes past present and to come layd upon Christ And therefore though be be in the height of his sinnes he stands in no more need of pardon then a Saint in Heaven Hence it is that some Gospell-Preachers of these dayes expound forgive us our debts or sins to signifie no more but manifest to us that our fins are forgiven us And when David begs pardon of sinne it was either because he lived under an imperfect Covenant wherein remission was obtained successively as sacrifice was offered or else he was under a temptation as in another case when be charged GOD to have forgotten to be gracious n Psal 77.7 c. Resol Those which make this objection doe ordinarily distinguish in the pardon of sin betwixt Gods decree to forgive and the manifestation hereof but they leave out a third thing without which the enumeration is imperfect to wit the execution of this decree from want whereof all these mistakes arise For the actuall pardoning of sin consists neither in the decree nor manifestation of pardon but it is a thing distinct from them both following the one and leading the other in the order of nature and time For when a Malefactor is condemned and

Divinity-knots Vnloosed OR A CLEARE DISCOVERY of truth by resolving many doubts according to Scripture Orthodox Divines and sound Reason so as weake capacities may receive satisfaction therein TO WHICH PURPOSE A Number of Points are explained by familiar Simile's A TREATISE INTENDED specially for the instruction of young Christians in ROTHSTORNE parish in CHESHIRE But published for a further extent of the benefit thereof to the Israel of GOD. By Adam Martindale one of the meanest Labourers in the LORDS Harvest 2 Tim. 2.7 Consider what I say and the Lord give you understanding in all things 1 Pet. 5.10 The GOD of all grace make you perfect stablish strengthen settle you London Printed for John Hancock in Popes head Alley neere the Royall Exchange 1649. Divinity-knots Vnloosed OR A CLEARE DISCOVERY of truth according to Scripture Orthodox Divines and sound Reason so as weake capacities may receive much satisfaction and benefit Herein seventy five Doubts are resolved drawne from these severall heads most in Controversie Viz. Touching the Scriptures and God his Decree and Creation Of Providence Of the fall of man Of the Law of God and the two Covenants Of Christ the Mediator Of Free-will Of Calling Justification Adoption Sanctification Faith Repentance and good Workes Of Perseverance and Assurance Of Christian Liberty and Liberty of Conscience Of the Civill Magistrate and Church-Censures Of Religious Worship and of the Sabbath day Of Oathes Of the Church Of Communion of Saints Of the Sacraments By Adam Martindale one of the meanest Labourers in the LORDS Harvest London Printed for John Hancock in Popes head Alley neere the Royall Exchange 1649. To my Deare and precious Father CAPTAINE JAMES JOLLIE AND To my present and quondam Hearers at Rothstorne in Cheshire and Gorton in Lancashire Dearely Beloved THough the Title-page informs you for whose sake I was especially induced to write this small Treatise it was neuer intended by me that any party of you should wholly monopolize my thoughts of love and Christian respect but howsoever my duty presseth me more in reference to the charge I daily undergoe then to thrust my Sickle into anothers Harvest Yet since this comes on the publique Theatre you may all challenge as well a share in it as the Author whom all of you may justly claime though in different relations peradventure to be your owne Concerning the Booke it selfe it behoves me not to say much To dispraise it beyond my owne judgment were sinfull modesty to praise it above desert unsufferable arrogancy Medio tutissimus c. The best course is to leave it to your Christian perusall and charitable survay and so I doe telling you onely that nothing save the weaknesse is mine owne For the main substance though the most of it came immediately out of my memory in this forme you see it without any considerable consulting of Authors was of that store which in reading the Scripture and other Divinity Bookes and hearing Sermons conferences c. I had before treasured up Some things indeed there be which you shall hardly meet with in any VVorke yet extant but those I also disclaime as none of mine For so farre as the truth of GOD appeareth in them the spirit of God the guide to and in all saving truth in whose hand I am at the best but an Instrument may justly appropriate it to himselfe as his right and due Though sometimes I am forced to clash with unsound opinions I haue concealed the Authors Names as having a desire to vindicate the truth not to provoke any to vindicate himself for which cause I have not onely declined all bitternesse of expression which I think below a Christian at all times but also the recitall of their owne words formally contenting my selfe with the matter least it should too plainely appeare who owneth the Tenets I oppose If notwithstanding all this any be disposed to wrangle with me I shall hardly trouble the VVorld or my selfe so far as to rejoyne to such replyes But if I be reasoned with in the spirit of meeknesse whether it be in this publique way or any other I dare with a safe conscience and shall be ready as my occasions will permit to give an account in a brotherly way to any that shall desire satisfaction concerning any thing herein asserted Thus I commet both you and this small piece to the blessing of GOD remaining Yours in the affaires of the Gospell A Martindale Strethill Aprill the 9. 1649 Divinity-knots unloosed CHAP. I Of the Scriptures and by the way of the light of Nature 1. Doubt IF the Scripture be a perfect rule a 2 Tim. 3.16 17. Psa 19.7 Deu. 12.32 Pro. 30.6 Isa 8.20 Revel 22.18 19. how can the light of nature be of any use in spirituall matters Resol A rule may be sayd to be perfect in three cases 1. When there is a perfect enumeration of and provision for all particulars that possibly can fall under it 2. When it runs in generall tearmes and is comprehensive enough to include whatsoever is to be taken within it 3. When it particularizeth the principall and expresseth the rest more generally As for example * This homly Simile though it may seeme ridiculous to critick wits is of great use if well considered for the clearing of this questioned truth to the capacity of weak Christians for whose sake this worke was undertaken In a Lease we account the rules perfect which a Tenant is to walke by in occupying the ground which is letten him if 1. it give him particular leave to pasture mow and sow or secondly say in generall tearmes he is to have it to all tenantly uses or give way that the Tenant shall have it for tillage and all other tenantly uses Now the Scriptures are perfect in the last sense they deliver particular rules for all the maine poynts of Faith and practice but matters of circumstance and inferi●ur alley are comprehended perfectly though more generally And therefore as he that holdeth his Living to all Tenantly uses had need of so much judgement as to drawe this generall into particulars So when the Scripture entreth not upon the particulars but in the generall commandeth order decencie and edification b 1 Cor. 14.26.40 we had need of the light of nature assisted by the spirit of God to judge according to the generall dictates of Scripture what in such a time and such a case may make for order decencie or edifying 2. Doubt How can Ministers tell us what the Word imports in the Originall of any text they quote seeing themselves as some with probability affirme never saw the Originall Resolution By the Originall we doe not meane the first Copies that were written but faithfull transcripts of them in the same language and these none can deny us to have seene except they will deny withall that our Bibles in English which are translations thereof are the word of God which the Objecter seemeth not to doe And yet although we

22. will prove he might but such a case never did not will fall out However to our capacity the justnesse of God should not shine so perspicuously if he should damne a Creature that never sinned for then should he inflict undeserved punishment whereas in the course he now takes he onely denyeth undeserved savours and layeth on them deserved penalties 11. Doubt But if Gods decree binde not men to a necessity of sinning how came sin into the World seeing Men and Angels were made holy and the whole Creation is by GOD himselfe pronounced good n Gen. 1.31 Resol GODS decree doth no otherwise bind man to a necessity of sinning then the withdrawing of the upholding hand from a staffe reared up binds it to a necessity of falling Viz in a privative way I shewed before that sin is only privative that is a defect of some thing required as darknesse is nothing else but a defect of light and these privations doe not necessarily require causes or creation light was indeed created o Gen. 2.3 but darknesse was before on the face of the deepe p Vers 2. Now though God made Angels and Men holy he made them not Gods that they should stand of themselves without his help which when he withheld from man and some of the Angels they faltered in their obedience and so became sinfull CHAP. IV. Of Providence 12. Doubt HOw can God by his providence dispose of second causes that things can come to passe contingently freely or miraculously when he hath fore-ordained how they shall be in his immutable will Resol There is a twofold necessity 1. In Gods decree so all things that are fall out necessarily and cannot be otherwise 2. In Naturall causes so fire necessarily burnes water necessarily wets c. Now to us things are said to fall out necessarily when we apprehend a sufficient next cause But this sometimes is not sometimes appeares not before the effect from whence the notions Contingent free miraculous have their rise As for example When an Infant is formed in the wombe though in respect of Gods decree it is necessarily a male or necessarily a female and so in time will prove Yet to us from whom the next cause of this distinction in the womb is hid it is contingent whether it be Male or Female 13. Doubt How can God strengthen and governe all Creatures in their actings and be free from sinne seeing many actions are sinfull Resol You must distinguish betwixt the action and the evill in it some sins are actuall but none actions Therefore as a skilfull Minstrell playing on a jarring Instrument causeth it to sound but it s owne badnesse causeth it to sound jarringly So God causeth us to act but that we act sinfully the cause is in our selves To kill a man is not simply evill sometimes it is not onely lawfull but a duty a Jer. 48.10 but killing a man upon such tearmes without a just cause or call Sin lyeth in the morall circumstances not the physicall substance of the action 14. Doubt If God be perfectly glorious how can he glorifie himselfe in the workes of his providence seeing nothing can be added to that which is perfect Resol We may consider the glory of God these two wayes 1. As it is essentiall to him and so it is ineffably perfect 2. As it is revealed to us and this because of our weaknesse is onely in part and by degrees A Moses can but view the back parts b Exod. 33 23. a Paul but see in part c 1 Cor. 13 9 10. and darkly as in a glasse d Ibid. ver 12. And GOD is sayd to glorifie himselfe when by the great works of his providence he lets us see further into his glorious attributes 15. Doubt If the providence of God offer to men occasions to sin how is God free from the iniquity committed by reason thereof Resol As a King that executeth justice though he know some wicked fellowes will thereat take occasion to be Traytours to him is not to be blamed So GODS workes being holy though wicked men abuse them through their owne perversnesse and make them occasions to sin he is not unrighteous but punisheth them in just judgement suffering them to fall by their owne folly 16. Doubt When GOD by his providence makes wicked men scourges to his people how can they be blamed for doing what GOD would have done Resol Though wicked men can doe nothing to the people of GOD but what he gives way to e Psal 124.6 Psal 129.1 2.3 Acts 4 27 28. Yet foraimuch as they indeavour to exceed their Commission f Psal 83.4 Isa 37.27 28 29 33. and aime not at Gods glory but their owne ends g Isa 10.6 7 c. shewing hostility and not pitty to Gods people h Ps 137.7 Lam. 2.17 they shall answer for their ambitious malice i Isa 10.12 though God by his wisedome will cause the wrath of man to praise him and the remainder of wrath he will restraine k Ps 76.10 CHAP. V. Concerning the fall of Man 17. Doubt HOw could tasting the forbidden fruit bee so great an offence as to deserve damnation Resol Some give this reason that this act of our Parents was a breach of each of Gods Commandements in particular and indeavour to make it appeare by an induction though for mine owne part I think it holds in some not in all but this I desire to speak with modesty and submission However it cannot be denyed but the breach of the least of Gods Commandements maketh us guilt of all a James 2 10. And the violation of his Law who is infinite deserveth infinite punishment which because it cannot be in extent we being finite must be in duration Nor doth the small value of the fruit abate any thing but rather aggravate it for as Master Byfield sayth well their sin was greater that upon so small an advantage would adventure eternall happinesse 18. Doubt But how comes it to passe that Adams fault and punishment is derived to his whole posterity Resol Adam stood in Covenant with God as Man not as a Man that is as a publique not a private person and therefore as he received the Covenant of works and for a time stood by it for himselfe and all mankind so for himselfe and all mankinde he fell from it b Rom. 5.12 to 20. 1 Cor. 15.22 19. Doubt Would it not have made more for GODS glory to have kept men from sin to serve him in holinesse Resol No For by this meanes man is a fit object for the rich mercy or just judgement of God which by occasion hereof GOD manifesteth to his owne glory 20. Doubt Some affirme that sin dishonoureth God other say he cannot be dishonoured whether of these is true Doctrine Resol They may both be true in a different sense for the word dishonour may be taken two wayes 1. To degrade or make one

pardon already procured by Christ shall be found culpable at that day and the sentence of condemnation pronounced against him though he had onely one idle word to answer for Postscript SOme Friends expected ere this time I should have published a Treatise tending towards accommodation in Church discipline which they know I have made a considerable procedure in Others of a maligning spirit scoffe at me as if to finish it were either impossible or vaine To both these I shall onely say thus much Viz. That however the perusing of many tracts for the materials therein improved together with multiplicity of imployment in an unsetled condition and withall the want of a Book or two which yet I cannot attaine have hindred the perfecting thereof I hope it will not be long ere it have its due from me After which if its prolixity hinder not but that I mry have a faire opportunity to make it publick I shall send it abroad and my prayers after it for a blessing thereon If not though the fault will not be mine I shall make amends as farre as I can either by Printing an Epitome thereof or at least by suffering such Friends to peruse it in writing as desire the same July 30. 1649. Imprimatur Joseph Caryl The Texts of Scripture Places in the Booke Gen. 1.5.8.13.19.23.31 Chap. 12. Resol to 56. Doubt Gen. 6.6 Chap. 2. Doubt 3. Gen. 17.7 Chap. 15. Resol to 64. Doubt Gen. 17.14 Chap. 6. Resol to 24. Doubt Levit. 12.1.2.3.4 Chap 15. Resol of 64. Doubt Numb 15.30 Chap. 6. Doubt 24. Deut. 6.13 10.20 Chap. 13. Doubt 57. 1 Sam. 15.11 Chap. 2. Doubt 3. Isaiah 45.21 Chap. 2. Doubt 6. Matth. 5.26 Chap. 6. Doubt 73. Matth. 5.34 Chap. 13. Doubt 58. Matth. 12.36 Chap. 16. Doubt 75. Mat. 17.20 Chap. 9. Doubt 39. Mat. 19.13 Chap. 15. Resol to 64 Doubt Mat. 28.19 Chap. 15. Resol to 63. Doubt Mark 10.14 Chap. 15. Resol to 64. Doubt Mark 16.16 Chap. 15. Resol to 67. Doubt Luke 12.59 Chap. 16. Doubt 73. Luke 18.15 16. Chap. 15. Resol to 64 Doubt Acts 2.39 Chap. 15. Resol to 64. Doubt Acts 15.10 Chap. 15. Resol of 63 Doubt 1 Cor. 7.14 Chap. 15. Resol to 64 and 68. Doubt 1 Cor. 7.23 Chap. 11. Doubt 47. 1 Cor. 11.28 Chap. 15. Doubt 70. 1 Cor. 12.28 Chap. 14. Resol to 59. Doubt 1 Cor. 14.26 Chap. 12. Resol of 52 Doubt 2 Cor. 3.6 7 8. Chap. 6. Doubt 25 2 Tim. 2.13 Chap. 9. Doubt 38. James 5.12 Chap. 13. Doubt 58. 1 John 3.14 Chap. 10. Resol to 46 Doubt The Capitall Contents of this short Discourse CHAP. I. Concerning the holy Scriptures and by the way of the light of Nature p. 1. Chap. 2. Of God p. 4. Chap. 3. Of Gods Decree and of Creation p. 6. Chap. 4. Of Providence p. 10. Chap. 5. Of the fall of Man p. 13. Chap. 6. Of the Law of God and the two Covenants p. 16. Chap. 7. Of Christ the Mediatour p. 22. Chap. 8. Of Free-will p. 28. Chap. 9. Of Calling Justification Sanctification Adoption Faith Repentance and good Workes p. 31. Chap. 10. Of Perseverance and Assurance p. 38. Chap. 11. Of Christian Liberty and Liberty of Conscience and withall of the Christian Magistrate and Church-censures p. 47. Chap. 12. Of Religious Worship and of the Sabbath-day p. 49. Chap. 13. Of Oathes p. 54. Chap. 14. Of the Church and Communion of Saints p. 56. Chap. 15. Of Baptisme and the Lords Supper p. 57. Chap. 16. Of the state of Men after death and withall of the Resurrection and last Judgement p. 80. FINIS