 An idea in man is first impressed upon him and afterwards expressed in things, but in God it is only expressed, not impressed, because it does not come from anywhere else. |
| Sanctification is not to be understood here as a separation from ordinary use or consecration to some special use, although this meaning is often present in Scripture, sometimes referring to outward and sometimes to inward or effectual separation. |
| In the exercise of God's efficiency, the decree of God comes first. This manner of working is the most perfect of all and notably agrees with the divine nature. |
| Participation in the blessings of the union with Christ comes when the faithful have all the things needed to live well and blessedly to God. |
| The efficiency of God may be understood as either creation or providence. |
| Active creation is conceived as a transitive action in which there is always presupposed an object about which the agent is concerned; it is virtually but not formally transitive because it makes, not presupposes, an object. |
| Therefore, the church is not absolutely necessary as an object of faith, not even for us today, for then Abraham and the other prophets would not have given assent to those things which were revealed to them from God without any intervening help of the church. |
| The goodness of a thing created is the perfection of its fitness for the use which it serves. Now that use is either particular or universal. |
| The good pleasure of God is an act of the divine will freely and effectively determining all things. |
| This subsistence, or manner of being of God is his one essence so far as it has personal properties. |
| From faith, hope, and love, the virtues of religion referring to God, there arises a double act which bears on the spiritual communion exercised between God and us; the hearing of the word and prayer. |
| The starting point of sanctification is the filthiness, corruption, or stain of sin. |
| The attributes of God tell us what He is and who He is. |
| Everyone who understands the nature of God rightly necessarily knows that God is to be believed and hoped in, that he is to be loved and called upon, and to be heard in all things. |
| The ordinary ministry is that which receives all of its direction from the will of God revealed in the Scriptures and from those means which God has appointed in the church for its continual edification. |
| Hence the end of the world should be awaited with all longing by all believers. |
| Although the whole man partakes of this grace, it is first and most appropriately in the soul and later progresses to the body, inasmuch as the body of the man is capable of the same obedience to the will of God as the soul. |
| The will of God is eternal because He does not begin to will what He did not will before, nor cease to will what He willed before. |
| The world has not been in existence from eternity nor could it have been according to the present dispensation and ordering of things. |
| For this is our most perfect duty and yet least known to us by nature: Whatever we conceive or will should be joined with the good of our neighbor. |
