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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	faith_n	justifi_v	justify_v	6,808	5	9.1273	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

A man may like a piece of Land which as yet brings forth nothing but thornes and bryers not because such or that of it selfe it will grow better but that by his owne worke he can make it fruitfull So God loveth an Elect sinner but it is with respect to his owne graces in time to be planted in them b Eph. 1.4 2.10 And therefore it is necessary that those which God from eternity loves be in time called by the Word and Spirit except such as are incapable they being created in Christ Jesus unto good workes c. c See the Scripture last cited 35. Doubt If we be justified freely d Rom. 32.4 how can God have respect to Faith in justifying us Resol As a hand receiving a gift hinders not but the gift may be free though perhaps such a thing as cannot be received without a hand to take it even so Christ for our justification is freely bestowed on us though we cannot possibly receive him without Faith howsoever he may be tendered to us But that all cause of objection against the freenesse of this worke on Gods part may be abundantly removed even Faith it selfe the hand which receiveth Christ and all his benefits e Joh. 1.12 is freely given us f Eph. 2.8 36. Doubt What need we sanctification repentance or good workes if we be justified by Faith alone g Rom. 3.28 Resol Faith which justifieth is not alone though Faith alone justifie instrumentally I meane else it is God that justifieth h Rom. 8.33 for as the fruit-bearing tree is not without leaves though the fruit soring not from the leaves either by intervention or concurrence but from the tree immediately So a lively and justifying Faith purifieth the heart i Acts 15.9 from which sanctification and good workes have their rise And therefore that Faith which in due time doth not shew it selfe in workes is not a saving but a dead Faith k Jam. 2.17 18 19 20 though they neither prevent not assist Faith in the act of justification 37. Doubt If Christ and all his benefits belong to Beleevers how can Heaven be conferred on persons as a reward for their good workes Resol Heaven is not bestowed on any by way of just recompence of his workes for the best are unprofitable Servants l Luke 17.10 how then can their workes purchase Heaven But God who can as well reward according to workes in mercy m Psal 62.12 as Justice doth abundantly repay them for all their paines and service by putting them in possession of that Kingdome which he ever intended them without respect had to the worth of their workes Simile or repentance A Father at his death doth abundantly reward his Sonne for his obedience when be gives him his Lands although he had long before out of meere Fatherly offection stated them on him So God useth to reward those that serve him with the same things which before he had freely promised them Upon Abrahams obeying of God and non-resusing to offer up his onely Son God promised him a large reward and this is that he shall have a numerous and happy seed wherein also all Nations should be blessed n Gen. 22.15 16 17 18. And yet that which is here bequeathed to Abraham as a reward of his obedience was before this time steated on him by free promise o Gen. 12.2 15.5 In the same manner and order God rewards his people for their obedience and service to him done when he bestowes on them that heavenly Kingdome which hee purposed should be their inheritance before the world was 38. Doubt What need we to beleeve seeing p 2 Tim. 2.13 GOD will be faithfull though we beleeve not Resol The Originall Word which is translated we beleeve not q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not only such a word as denotes the present time r 1 Viz. being the present tense but also it and another of affinity with it ſ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are frequently used for the hesitations and staggerings of the faithfull and doth not import a privation of the habit of Fiath by infidelity for that is damnable t Mark 16.16 Joh. 3.36 Mat. 17 20 Mark 9.24 16.11 14. Luke 24.11 41. But onely a negation or rather a suspending of Faiths acting in some juncture of time which the Text quoted in the Margent will sufficiently cleare especially to him that is able to peruse the Greeke Copy And therefore I can see no more in the Text alleadged but only thus much If we beleeve not that is if for the present or sometimes we by reason of weaknesse discontinue or intermit actuall beleeving not being able to hold to a constant course in acting Eaith on the promises of God we must not measure God by our selves as if he started aside from us as often as we from him but will still remaine faithfull which if he should not doe it could be no lesse to him who by an excellency is called faithful and is faithfulnesse in the abstract then a denyall of himselfe 39. Doubt How can we be sayd to have faith and yet cannot worke miracles u Mat. 17.20 Resol The ordinary answer is as I take it that Christ in the place cited meaneth not Faith in the generall much lesse justifying Faith in speciall but a certaine sort of Faith specifically different from the saving whose adequate and was miracle-working whereof he was then treating which distinction other Scriptures will sufficiently warrant w Mat. 7.22 1 Cor. 13.2 But a learned man of these dayes hath a more subtile notion which is that Faith is a resting on a promise without which it is not Faith but presumption And so the sense is that whatsoever God promiseth we may beleeve and hope for and accordingly will the issue be how difficult soever it appeare 40. Doubt If the persons and actions of Beleevers be not perfectly free from sinne how can either of them be accepted with God which bates and abborres it Resol God indeed hates and abhors the sins of the Elect yet their sins being layd upon Christ nothing hinders why their persons and actions may not be accepted through him 41. Doubt If no sin can be so great but upon repentance it may be pardoned how comes the sinne against the holy Ghost to he unpardonable Resol No sin for the matter of it can be so great but it may be pardoned but that wicked action which considered simply might be forgiven may through the concurrence of aggravating circumstances become unpardonable Two men may be guilty of the same kind of transgression if respect be had only to the materiality of it and yet the one sin against the holy Ghost the other not Paul blasphemed and was forgiven x 1 Tim. 1.13 the Scribes and Pharisees blasphemed and could never be forgiven y Mat. 12.24 31 32. Mark 3 22 28 29. for he

his Soveraigne purposeth in his heart to pardon him this intention of his suppose it be unalterable is but a purpose to pardon not to pardon formally nor yet though the manifestation thereof be added except it be in a judiciall way for though it be never so well knowne that the King intends to forgive him yet he is not forgiven till his pardon be sealed and confirmed according to Law and then his assurance and selfe satisfaction ariseth from the sight or knowledge thereof In like manner though God hath chosen the Elect before the World was that they should receive in Christ the forgivenesse of sins and this his decree unalterable and as to God before whom all things are present they are already pardoned in the same manner that Christ is called the Lambe slaine from the beginning of the World for the certainty and efficacy thereof though he was actually put to death till the fulnesse of time yet as to them the pardon hath not actuall existence till God give them Faith in Christ whereby they receive the actonement but till they beleeve they want not onely the assurance of forgivenesse but forgivenesse it selfe for they are Children of wrath o Joh. 3.36 Eph. 2.3 and condemned persons p Joh. 3.19 This considered I cannot but greatly wonder that any learned man should without warrant of Scripture and against the streame of Commentators expound forgive to signifie declare forgivenesse a thing vastly different though subordinate to it upon one slender reason not to be owned by such a man For what though a man ought to pray in Faith and this Faith demonstrates that our sins are already pardoned which is the strength of the reason brought seeing I have proved before q Doubt 30. answered that a Beleever is not free from correction though from condemnation be is As for David I have before r In the Resolution of the 25. Doubt overthrowne the pretended difference between the Covenant of Crace under which he lived and that whereunder we live Nor can I think that he was under any temptation when he writ the 25. and 51. Psalmes in which he frequently beggeth pardon I readily grant that some passages of the 77. Psalme were spoken in such a temper for himselfe tells us so Å¿ Vers 10. but that any thing in these Psalme t Viz. 25. 51. was so spoken is impossible to be proved either by themselves or any other Scripture which is a strong argument to me that he was himselfe and did not personate a Beleever in his sinfull doubtings when he spoke thus especially considering that he seldome or never leaves any Errour on record without some dash or brand to know it by And therefore till some man shew me as good ground to prove him under a temptation when he asked forgivenesse as when he sayd God had forsaken him I see no reason why the places should be parallel'd and the one expounded by the other CHAP. VIII Of Free-will 31. Doubt HOw can any be said to have Free-will whereas naturall men are taken captive by Satan at his will a 2 Tim. 2.26 and those which come to Christ are drawne by the Father b Joh. 6.44 Resol The will of man may be depraved by corruption or regulated by grace but destroyed or violently forced by neither One may be so powerfully perswaded by reasons and importunity that he cannot say nay and yet not necessitated to yeild or deny but acteth freely So in the will of man though corruption be so forcible and prevalent in its instigations in the unregenerate that they cannot but will and act iniquity yet is not the will violently hurried and dragged like a Beare to the stake as we say but complyingly as when a blind man is led by another and when as grace acts the will it doth not take it prisoner or carry it headlong but perswades it for when Christ draweth his people become willing c Psal 110.3 and run after him d Can. 1.4 32. Doubt Let mee understand you thorowly Doe you meane that man since the fall hath Free will to good or evill so that he wants no power but will onely to beleeve and repent Resol By no meanes no more then a mad or possessed man can dispose of his owne strength for his owne good For though I hold that the will of man is not lost nor absolutely determined this way or that by any inevitable necessity in causes purely naturally yet withall I asserted that by the fall of man the will is wholly depraved and as long as corruption is the guide it must needs act corruptly and not otherwise To make this plaine consider one of the Simile's I used concerning a blind man led by another You know a blind man followeth his leader freely that is he is not haled or dragged away forcibly which notwithstanding I hope no man will say that a blind man which relyeth wholly on the guidance of his leader can goe whither he will and escape all dangerous places of himselfe but according to his guide so is his going So the will of man acts freely but it seeth not by its owne eyes but is guided by the understanding which because of corruption is a false guide to it and therefore untill God by his spirit sanctifie the understanding to be a faithfull guide to the will it must needs act perversly though freely 33. Doubt If a man in his naturall condition cannot doe good or evill as himselfe willeth why is he blamed for it or exhorted to amend Resol If a man by his owne unthriftinesse make away his estate is he not still suable for his debts though unable to pay them And when God gave us ability to doe his will and we lost it through our owne default are we not still debtors to his justice May not he blame us for making oure selves uncapable And whereas the Scripture calleth on us for amendment it is to convince us of our wants and insufficiencie that we may the more seriously seek to him that hath promised to ease and heale them The Prophet bids us make our selves new hearts e Ezek. 18 31. and yet David desires God to doe it f Psal 51.10 So then it must be our aime but Gods act g Rom. 9.16 CHAP. IX Of Calling Justification Adoption Sanctification Faith Repentance and good Workes 34. Doubt IF God love his people when they are in their blood i. e. in the height of their sinne what need they to be called justified adopted and sanctified For if God love them he will ever love them and therefore they must needs be saved though they were never called c. Resol I might aske you a like question If God loved the World a Joh. 3.16 why should he give his Son for it seeing whom he once loveth he ever loveth The truth is the LORD loveth his Elect whilest they are finners but not as they are sinners

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

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

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