Labyrinth, a fit representation of the mind of man in its natural state, 1.5.12.

Lacedemonians, the rigid discipline of the, 4.13.8.

Ladder, Jacob's, at which the Lord of Hosts was seated, what was meant by; 1.14.12.

Latria and Dulia, the foolish distinction between, 1.12.2.

Law of God, the, why it was promulgated, 1.6.2; was miraculously preserved amidst various persecutions, 1.8.10; was committed to writing in order to remove the obscurity of the law of nature, 2.8.1; sometimes denotes the whole system of religion delivered by the hand of Moses, 2.7.1; teaches us that God, as our Creator, is, entitled to be regarded by us as a Father and Master, 2.8.2; leads us to distrust our own ability, 2.8.3; was intended to keep men in suspense till the advent of Christ, 2.7.1; includes the ceremonial law, which led men to Christ, 2.7.2; and the moral law, which sets before us a perfect righteousness, ib.; the kingdom which was at length erected in the family of David is part of, ib.; inquiry into the impossibility of observing, 2.7.5; threefold office and use of, 2.7.6; First, by exhibiting the righteousness of God, it admonishes every one of his own unrighteousness, ib.; is fitly compared to a mirror, 2.7.7; convicts all of transgression, yet does not hold out inducements to rush headlong on despair, 2.7.8; leads us to implore divine assistance, and this view is confirmed by many passages taken from Augustine, 2.7.9; its second use is, to curb sinners, 2.7.10; by making men sensible of their misery, disposes them to admit the remedy, 2.7.11; the third use (being also the principal one), has respect to believers; enables them daily to learn with greater certainty what the will of the Lord is, 2.7.12; urges them by exhortations to obedience, ib.; in respect of ceremonies, is abrogated, not in effect, but in use only, 2.7.14; promises annexed to, 2.8.4; shows that there is nothing more acceptable to God than obedience, 2.8.5; condemns all superstitious modes of worship, ib.; instructs men not only in outward decency, but in inward spiritual righteousness, 2.8.6; differs in this respect from human laws, ib.; is confirmed by the authority of Christ, 2.8.7; in the requirements and prohibitions of, there is always more than is expressed in words, 2.8.8; whatever it commands the opposite is forbidden; and whatever it forbids, the opposite is commanded, ib.; reasons why elliptical expressions are used in delivering the commandments of, 2.8.10; is divided into Ten Commandments, 2.8.12. See Ten Commandments; difference between the Gospel and, 2.9.1.

Laying on of hands, the, was used by the Apostles in ordaining ministers, 4.3.16; ought not to be numbered among ordinary sacraments, 4.14.20; was greatly corrupted by the ceremonies of Popery, 4.19.31.

Lent, superstitious observance of, 4.12.20; derives no countenance from the Forty days' fast of Moses, or Elijah, or Christ, ib.; absurdities about, published under the name of Ignatius, 1.13.29.

Letter which killeth, the, what it is, 1.9.3, 2.7.2, 2.11.8.

Liberty, Christian, 3.19.1; consists of three parts; First, the consciences of believers must rise above the law, 3.19.2; Secondly, the conscience, being free from the yoke of the law, itself voluntarily obeys the law of God, 3.19.4; Thirdly, we are not bound before God to any observance of external things which are in themselves indifferent, 3.19.7; is in all its parts a spiritual matter, 3.19.9; how it applies to offences, 3.19.11; how it applies to things indifferent, 3.19.13; is perversely interpreted by those who use it as a cloak for their lusts, 3.19.9.

Life, of man, the, has its limits determined by God, 1.16.8, 1.17.4, 1.17.11; is a blessing from God, 2.8.37; of a Christian man should present some appearance of fasting, 3.3.17; must be learned both from the Law and from the Gospel 3.6.1; to bring it into harmony with the righteousness of God is the object of regeneration, 3.6.2; viewed in reference to personal holiness and to our redemption, 3.6.3; five special exhortations to, ib.; unadorned simplicity of Scripture in teaching, 3.6.1; does not reach evangelical perfection, which ought, however, to be aimed at, 3.6.5; is copiously explained in the Homilies and Fathers, 3.6.1; the present afflictions are intended to train the people of God to despise, 3.9.1; excessive love of, prevents them from duly aspiring to the future life, 3.9.2; how far it ought to be regarded with hatred, 3.9.4; ought to be used without intemperance and luxury, 3.10.4; and without impatience and immoderate desire, 3.10.5; but without excessive austerity, 3.10.3; and with a due respect to our own calling, 3.10.6.

Likeness is synonymous with image, 1.15.3.

Lord's Day, the, reply to those who complain of the observance of it as judicial, 2.8.33; why it was substituted for the Jewish Sabbath, 2.8.34.

Lord's Prayer, the, is a form of prayer which God bath delivered to us through Christ, 3.20.34; consists of six petitions, though some have improperly divided them into seven, 3.20.35; the Preface of, instructs us to present our prayers in the name of Christ, 3.20.36; the necessity of the First Petition is a proof of our unrighteousness, 3.20.41 ; how the name of God is hallowed, ib.; distinction between the First and Second Petitions, 3.20.42; what is the kingdom of God, and how it is said to come, ib.; in the Third Petition, the will of God does not mean his secret will, but that of which voluntary obedience is the counterpart, 3.20.43; a summary of the Second part of, 3.20.44; what is meant by Bread, and why the petition for it precedes that for the forgiveness of sins, ib.; why it is to be sought this day or daily, ib.; why it is called ours, ib.; why our sins are called debts, 3.20.45; how the condition of the Fifth Petition is to be understood, ib.; what it is to be led into temptation, and what are its various forms, 3.20.46; who is the evil one, ib.; the last Three Petitions show that the prayers of Christians should be public, 3.20.47; all that we ought to ask is contained in this form of prayer, 3.20.48 we are not so restricted to the form as to make it unlawful to change a word or syllable of it, 3.20.49.

Lord's Supper, the, why it was instituted by Christ, 4.17.1, 4.17.37; why Christ chose to employ bread and wine in, 4.17.3; how Christ, the bread of life, is to be received by us in, 4.17.5; admits us to communion with Christ, which is not imaginary but real, 4.17.10; consists of two things, the corporeal signs and the spiritual truth, 4.17.11; transubstantiation and consubstantiation take away the meaning and efficacy of, 4.17.14, 4.17.18; the nature of the true presence of Christ in, 4.17.19; the words of explained in opposition to false glosses, 4.17.20; why the name of the things signified is given to the sacramental symbols, 4.17.21; exposition of the words, This is my body, used in, 4.17.40; ought to be frequently observed, 4.17.44; the one half of, or the symbol of bread, is taken away by the Papists, 4.17.47; what is meant by eating and drinking unworthily in, 4.17.40; is not properly called a preparatory sacrifice, 4.18.14; Judas ate the bread of the Lord, but not bread which was the Lord, in, 4.17.34.

Love ought to be extended even to enemies, 2.8.57; is enjoined by the second table of the Law, 2.8.11.

Lucretius, impiety of the writings of, 1.5.5.

Lycurgus, the rigorous laws of, 4.13.8.

Lying is forbidden by the Ninth Commandment, 2.8.47.

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