Chapter XXXIII: Of the Last Judgment. De ultimo judicio.

Of the Last Judgment. De ultimo judicio.
I. God hath appointed a day wherein he will judge the world in righteousness by Jesus Christ, [2019] to I. Diem Deus designavit quo mundum in justitia judicabit per Jesum Christum; [2020] cui a Patre data est

whom all power and judgment is given of the Father. [2021] In which day, not only the apostate angels shall be judged, [2022] but likewise all persons, that have lived upon earth, shall appear before the tribunal of Christ, to give an account of their thoughts, words, and deeds; and to receive according to what they have done in the body, whether good or evil. [2023] omnis potestas et judicium. [2024] Quo quidem die non solum judicabuntur Angeli apostatici, [2025] verum etiam omnes homines, quotquot uspiam in orbe terrarum aliquando vixerint, coram Christi tribunali comparebunt, ut cogitationum, dictorum, factorumque suorum rationem reddant, recipiantque simul juxta id quod in corpore quisque fecerit, seu bonum fuerit sive malum. [2026] II. The end of God's appointing this day, is for the manifestation of the glory of his mercy in the eternal salvation of the elect; [2027] and of his justice in the damnation of the reprobate, who are wicked and disobedient. [2028] For then shall the righteous go into everlasting life, and receive that fullness of joy and refreshing which shall come from the presence of the Lord: [2029] but the wicked, who know not God, and obey not the gospel of Jesus Christ, shall be cast into eternal torments, and be punished with everlasting destruction from the presence of the Lord, and from the glory of his power. [2030] II. Eo autem consilio Diem hum præstituit Deus, quo nempe misericordiæ suæ constaret gloria ex æterna salute electorum, justitiæ autem e damnatione reproborum, qui improbi sunt et contumaces. Tunc enim justi introibunt in vitam æternam, recipientque plenitudinem illam gaudii ac refrigerii, quæ a præsentia Domini ventura sunt: Impii autem, qui Deum ignorant, quique Evangelio Jesu Christi non morem gerunt, in æternos cruciatus detrudentur, æternaque perditione punientur a præsentia Domini et a potentiæ ipsius gloria profligati. [2031] III. As Christ would have us to be certainly persuaded that there shall be a day of judgment, both to deter all men from sin, and for the III. Quemadmodum Christus nobis, futurum esse aliquando diem judicii, esse velit persuasissimum; tum quo omnes a peccato absterreantur,

greater consolation of the godly in their adversity: [2032] so will he have that day unknown to men, that they may shake off all carnal security, and be always watchful, because they know not at what hour the Lord will come; and may be ever prepared to say, Come, Lord Jesus, come quickly. [2033] Amen. tum ob majus piorum solatium in rebus adversis: [2034] ita sane diem ipsum vult ab hominibus ignorari, quo securitatem omnem carnalem excutiant, et nunquam non sint vigilantes (quum qua hora venturus sit Dominus ignorant) utque semper sint parati ad dicendum Veni Domine Jesu, etiam cito veni. [2035] Amen. Charles Herle, Prolocutor. Cornelius Burges, Assessor. Herbert Palmer, Assessor. Henry Robroughe, Scriba. Adoniram Byfield, Scriba. __________________________________________________________________

[846] Rom. ii. 14, 15; i. 19, 20; Psa. xix. 1-3; Rom. i. 32; ii. 1.

[847] 1 Cor. i. 21; ii. 13, 14.
[848] Hebrews 1:1.

[849] Rom. ii. 14, 15; i. 19, 20; Psa. xix. 1-3; Rom. i. 32; ii. 1.

[850] 1 Cor. i. 21; ii. 13, 14.
[851] Hebrews 1:1.

[852] Prov. xxii. 19-21; Luke i. 3, 4; Rom. xv. 4; Matt. iv. 4, 7, 10; Isa. viii. 19, 20.

[853] 2 Tim. iii. 15; 2 Pet. i. 19.
[854] Heb. i. 1, 2.

[855] Prov. xxii. 19-21; Luke i. 3, 4; Rom. xv. 4; Matt. iv. 4, 7, 10; Isa. viii. 19, 20.

[856] 2 Tim. iii. 15; 2 Pet. i. 19.
[857] Heb. i. 1, 2.

[858] [So the Cambridge eds. of 1656 and 1659. The Edinb. ed. reads Testamenti.]

[859] Luke xvi. 29, 31; Eph. ii. 20; Rev. xxii. 18, 19; 2 Tim. iii. 16.

[860] Luke xvi. 29, 31; Eph. ii. 20; Rev. xxii. 18, 19; 2 Tim. iii. 16.

[861] Luke xxiv. 27, 44; Rom. iii. 2; 2 Pet. i. 21.

[862] Luke xxiv. 27, 44; Rom. iii. 2; 2 Pet. i. 21.

[863] 2 Pet. i. 19, 21; 2 Tim. iii. 16; 1 John v. 9; 1 Thess. ii. 13.

[864] 2 Pet. i. 19, 21; 2 Tim. iii. 16; 1 John v. 9; 1 Thess. ii. 13.

[865] [Am. ed. for.]
[866] 1 Tim. iii. 15.

[867] 1 John ii. 20, 27; John xvi. 13, 14; 1 Cor. ii. 10-12; Isa. lix. 21.

[868] 1 Tim. iii. 15.

[869] 1 John ii. 20, 27; John xvi. 13, 14; 1 Cor. ii. 10-12; Isa. lix. 21.

[870] 2 Tim. iii. 15-17; Gal. i. 8, 9; 2 Thess. ii. 2.

[871] 2 Tim. iii. 15-17; Gal. i. 8, 9; 2 Thess. ii. 2.

[872] John vi. 45; 1 Cor. ii. 9, 10, 12.
[873] 1 Cor. xi. 13, 14; xiv. 26, 40.
[874] John vi. 45; 1 Cor. ii. 9, 10, 12.
[875] 1 Cor. xi. 13, 14; xiv. 26, 40.
[876] 2 Pet. iii. 16.
[877] Psa. cxix. 105, 130.
[878] 2 Pet. iii. 16.
[879] Psa. cxix. 105, 130.
[880] Matt. v. 18.
[881] Matt. v. 18.
[882] Isa. viii. 20; Acts xv. 15; John v. 39, 46.
[883] John v. 39.
[884] 1 Cor. xiv. 6, 9,11, 12, 24, 27, 28.
[885] Col. iii. 16.
[886] Rom. xv. 4.
[887] Isa. viii. 20; Acts xv. 15; John v. 39, 46.
[888] John v. 39.
[889] 1 Cor. xiv. 6, 9,11, 12, 24, 27, 28.
[890] Col. iii. 16.
[891] Rom. xv.4.
[892] [Am. ed. may.]

[893] 2 Pet. i. 20, 21; Acts xv. 15; [Am. John v. 46.]

[894] 2 Pet. i. 20, 21; Acts xv. 15; [Am. John v. 46.]

[895] Matt. xxii. 29, 31; Eph. ii. 20; Acts xxviii. 25.

[896] Matt. xxii. 29, 31; Eph. ii. 20; Acts xxviii. 25.

[897] Deut. vi. 4; 1 Cor. viii. 4, 6.
[898] 1 Thess. i. 9; Jer. x. 10.
[899] Job xi. 7, 8, 9; xxvi. 14.
[900] John iv. 24.
[901] 1 Tim. i. 17.

[902] Deut. iv. 15, 16; John iv. 24; Luke xxiv. 39.

[903] Acts xiv. 11, 15.
[904] James i. 17; Mal. iii. 6.
[905] 1 Kings viii. 27; Jer. xxiii. 23, 24.
[906] Psa. xc. 2; 1 Tim. i. 17.
[907] Psa. cxlv. 3.
[908] Gen. xvii. 1; Rev. iv. 8.
[909] Rom. xvi. 27.
[910] Isa. vi. 3; Rev. iv. 8.
[911] Psa. cxv. 3.
[912] Exod. iii. 14.
[913] Eph. i. 11.

[914] Prov. xvi. 4; Rom. xi. 36; [Am. ed. Rev. iv. 11] .

[915] 1 John iv. 8, 16.
[916] Exod. xxxiv. 6, 7.
[917] Heb. xi. 6.
[918] Neh. ix. 32, 33.
[919] Deut. vi. 4; 1 Cor. viii. 4, 6.
[920] 1 Thess. i. 9; Jer. x. 10.
[921] Job xi. 7, 8, 9; xxvi. 14.
[922] John iv. 24.
[923] 1 Tim. i. 17.

[924] Deut. iv. 15, 16; John iv. 24; Luke xxiv. 39.

[925] Acts xiv. 11, 15.
[926] James i. 17; Mal. iii. 6.
[927] 1 Kings viii. 27; Jer. xxiii. 23, 24.
[928] Psa. xc. 2; 1 Tim. i. 17.
[929] Psa. cxlv. 3.
[930] Gen. xvii. 1; Rev. iv. 8.
[931] Rom. xvi. 27.
[932] Isa. vi. 3; Rev. iv. 8.
[933] Psa. cxv. 3.
[934] Exod. iii. 14.
[935] Eph. i. 11.

[936] Prov. xvi. 4; Rom. xi. 36; [Am. ed. Rev. iv. 11].

[937] 1 John iv. 8, 16.
[938] Exod. xxxiv. 6, 7.
[939] Heb. xi. 6.
[940] Neh. ix. 32, 33.
[941] Psa. v. 5, 6.
[942] Nahum i. 2, 3; Exod. xxxiv. 7.
[943] Psa. v. 5, 6.
[944] Nahum i. 2, 3; Exod. xxxiv. 7.
[945] John v. 26.
[946] Acts vii. 2.
[947] Psa. cxix. 68.
[948] 1 Tim. vi. 15; Rom. ix. 5.
[949] Acts xvii. 24, 25.
[950] Job xxii. 2, 23.
[951] Rom. xi. 36.

[952] Rev. iv. 11; 1 Tim. vi. 15; Dan. iv. 25, 35.

[953] Heb. iv. 13.
[954] Rom. xi. 33, 34; Psa. cxlvii. 5.
[955] Acts 15:18; Ezeck. xi. 5.
[956] Psa. cxlv. 17; Rom. vii. 12.
[957] Rev. v. 12-14.
[958] John v. 26.
[959] Acts vii. 2.
[960] Psa. cxix. 68.
[961] 1 Tim. vi. 15; Rom. ix. 5.
[962] Acts xvii. 24, 25.
[963] Job xxii. 2, 23.
[964] Rom. xi. 36.

[965] Rev. iv. 11; 1 Tim. vi. 15; Dan. iv. 25, 35.

[966] Heb. iv. 13.
[967] Rom. xi. 33, 34; Psa. cxlvii. 5.
[968] Acts 15:18; Ezeck. xi. 5.
[969] Psa. cxlv. 17; Rom. vii. 12.
[970] Rev. v. 12-14.

[971] 1 John v. 7; Matt. iii. 16, 17; xxviii. 19; 2 Cor. xiii. 14.

[972] John i. 14, 18.
[973] John xv. 26; Gal. iv. 6.

[974] 1 John v. 7; Matt. iii. 16, 17; xxviii. 19; 2 Cor. xiii. 14.

[975] John i. 14, 18.
[976] John xv. 26; Gal. iv. 6.
[977] [Am. ed. decrees.]

[978] Eph. i. 11; Rom. xi. 33; Heb. vi. 17; Rom. ix. 15,18.

[979] James i. 13,17; 1 John i. 5; [Am. ed. Eccl. vii. 29].

[980] Acts ii. 23; Matt. xvii. 12; Acts iv. 27, 28; John xix. 11; Prov. xvi. 33.

[981] Eph. i. 11; Rom. xi. 33; Heb. vi. 17; Rom. ix. 15,18.

[982] James i. 13,17; 1 John i. 5; [Am. ed. Eccl. vii. 29].

[983] Acts ii. 23; Matt. xvii. 12; Acts iv. 27, 28; John xix. 11; Prov. xvi. 33.

[984] Acts xv. 18; 1 Sam. xxiii. 11, 12; Matt. xi. 21, 23.

[985] Rom. ix. 11,13,16,18.

[986] Acts xv. 18; 1 Sam. xxiii. 11, 12; Matt. xi. 21, 23.

[987] Rom. ix. 11,13,16,18.
[988] 1 Tim. v. 21; Matt. xxv. 41.

[989] Rom. ix. 22, 23; Eph. i. 5, 6; Prov. xvi. 4.

[990] 1 Tim. v. 21; Matt. xxv. 41.

[991] Rom. ix. 22, 23; Eph. i. 5, 6; Prov. xvi. 4.

[992] 2 Tim. ii. 19; John xiii. 18.
[993] 2 Tim. ii. 19; John xiii. 18.

[994] Eph. i. 4, 9, 11; Rom. viii. 30; 2 Tim. i. 9; 1 Thess. v. 9.

[995] Rom. ix. 11, 13, 16; Eph. i, 4, 9.
[996] Eph. i. 6, 12.

[997] Eph. i. 4, 9, 11; Rom. viii. 30; 2 Tim. i. 9; 1 Thess. v. 9.

[998] Rom. ix. 11, 13, 16; Eph. i, 4, 9.
[999] Eph. i. 6, 12.

[1000] 1 Pet. i. 2; Eph. i. 4, 5; ii. 10; 2 Thess. ii. 13.

[1001] 1 Pet. i. 2; Eph. i. 4, 5; ii. 10; 2 Thess. ii. 13.

[1002] 1 Thess. v. 9, 10; Tit. ii. 14.
[1003] Rom. viii. 30; Eph. i. 5; 2 Thess. ii. 13.
[1004] 1 Pet. i. 5.

[1005] John xvii. 9; Rom. viii. 28 to the end; John vi. 64, 65; viii. 47; x. 26; 1 John ii. 19.

[1006] 1 Thess. v. 9, 10; Tit. ii. 14.
[1007] Rom. viii. 30; Eph. i. 5; 2 Thess. ii. 13.
[1008] 1 Pet. i. 5.

[1009] John xvii. 9; Rom. viii. 28 to the end; John vi. 64, 65; viii. 47; x. 26; 1 John ii. 19.

[1010] Matt. xi. 25, 26; Rom. ix. 17, 18, 21, 22; 2 Tim. ii. 19, 20; Jude 4; 1 Pet. ii. 8.

[1011] Matt. xi. 25, 26; Rom. ix. 17, 18, 21, 22; 2 Tim. ii. 19, 20; Jude 4; 1 Pet. ii. 8.

[1012] Rom. ix. 20; xi. 33; Deut. xxix. 29.
[1013] 2 Pet. i. 10.
[1014] Eph. i. 6; Rom. xi. 33.
[1015] Rom. ix. 20; xi. 33; Deut. xxix. 29.
[1016] 2 Pet. i. 10.
[1017] Eph. i. 6; Rom. xi. 33.

[1018] Rom. xi. 5, 6, 20; 2 Pet. i. 10; Rom. viii. 33; Luke x. 20.

[1019] Rom. xi. 5, 6, 20; 2 Pet. i. 10; Rom. viii. 33; Luke x. 20.

[1020] Heb. i. 2; John i. 2, 3; Gen. i. 2; Job xxvi. 13; xxxiii. 4.

[1021] Rom. i. 20; Jer. x. 12; Psa. civ. 24; xxxiii. 5, 6.

[1022] Gen. ch. i.; Heb. xi. 3; Col. i. 16; Acts xvii. 24.

[1023] Heb. i. 2; John i. 2, 3; Gen. i. 2; Job xxvi. 13; xxxiii. 4.

[1024] Rom. i. 20; Jer. x. 12; Psa. civ. 24; xxxiii. 5, 6.

[1025] Gen. ch. i.; Heb. xi. 3; Col. i. 16; Acts xvii. 24.

[1026] Gen. i. 27.

[1027] Gen. ii. 7; Eccles. xii. 7; Luke xxiii. 43; Matt. x. 28.

[1028] Gen. i. 26; Col. iii. 10; Eph. iv. 24.
[1029] Rom. ii. 14, 15.
[1030] Eccles. vii. 29.
[1031] Gen. iii. 6; Eccles. vii. 29.
[1032] Gen. i. 27.

[1033] Gen. ii. 7; Eccles. xii. 7; Luke xxiii. 43; Matt. x. 28.

[1034] Gen. i. 26; Col. iii. 10; Eph. iv. 24.
[1035] Rom. ii. 14, 15.
[1036] Eccles. vii. 29.
[1037] Gen. iii. 6; Eccles. vii. 29.
[1038] Gen. ii. 27; iii. 8-11, 23.
[1039] Gen. i. 26, 28; [Am. ed. Psa. viii. 6-8].
[1040] Gen. ii. 27; iii. 8-11, 23.
[1041] Gen. i. 26, 28; [Am. ed. Psa. viii. 6-8].
[1042] Heb. i. 3.

[1043] Dan. iv. 34, 35; Psa. cxxxv. 6; Acts xvii. 25, 26, 28; Job, chaps. xxxviii. xxxix. xl. xli.

[1044] Matt. x. 29-31; [Am. ed. Matt. vi. 26, 30].

[1045] Prov. xv. 3; [Am. ed. 2 Chron. xvi. 9]; Psa. civ. 24; cxlv. 17.

[1046] Acts xv. 18; Psa. xciv. 8-11.
[1047] Eph. i. 11; Psa. xxxiii. 10, 11.

[1048] Isa. lxiii. 14; Eph. iii. 10; Rom. ix. 17; Gen. xlv. 7; Psa. cxlv. 7.

[1049] Heb. i. 3.

[1050] Dan. iv. 34, 35; Psa. cxxxv. 6; Acts xvii. 25, 26, 28; Job, chaps. xxxviii. xxxix. xl. xli.

[1051] Matt. x. 29-31; [Am. ed. Matt. vi. 26, 30].

[1052] Prov. xv. 3; [Am. ed. 2 Chron. xvi. 9]; Psa. civ. 24; cxlv. 17.

[1053] Acts xv. 18; Psa. xciv. 8-11.
[1054] Eph. i. 11; Psa. xxxiii. 10, 11.

[1055] Isa. lxiii. 14; Eph. iii. 10; Rom. ix. 17; Gen. xlv. 7; Psa. cxlv. 7.

[1056] Acts ii. 23.

[1057] Gen. viii. 22; Jer. xxxi. 35; Exod. xxi. 13; Deut. xix. 5; 1 Kings xxii. 28, 34; Isa. x. 6, 7.

[1058] Acts ii. 23.

[1059] Gen. viii. 22; Jer. xxxi. 35; Exod. xxi. 13; Deut. xix. 5; 1 Kings xxii. 28, 34; Isa. x. 6, 7.

[1060] Acts xxvii. 31, 44; Isa. lv. 10, 11; Hos. ii. 21, 22.

[1061] Hos. i. 7; Matt. iv. 4; Job xxxiv. 10.

[1062] Acts xxvii. 31, 44; Isa. lv. 10, 11; Hos. ii. 21, 22.

[1063] Hos. i. 7; Matt. iv. 4; Job xxxiv. 10.
[1064] Rom. iv. 19-21.
[1065] 2 Kings vi. 6; Dan. iii. 27.
[1066] Rom. iv. 19-21.
[1067] 2 Kings vi. 6; Dan. iii. 27.

[1068] Rom. xi. 32-34; 2 Sam. xxiv. 1; 1 Chron. xxi. 1; 1 Kings xxii. 22, 23; 1 Chron. x. 4, 13, 14; 2 Sam. xvi. 10; Acts ii. 23; iv. 27, 28.

[1069] Acts xiv. 16.
[1070] Psa. lxxvi. 10; 2 Kings xix. 28.
[1071] Gen. l. 20; Isa. x. 6, 7, 12.

[1072] 1 James i. 13, 14, 17; 1 John. ii. 16; Psa. l. 21.

[1073] Rom. xi. 32-34; 2 Sam. xxiv. 1; 1 Chron. xxi. 1; 1 Kings xxii. 22, 23; 1 Chron. x. 4, 13, 14; 2 Sam. xvi. 10; Acts ii. 23; iv. 27, 28.

[1074] Acts xiv. 16.
[1075] Psa. lxxvi. 10; 2 Kings xix. 28.
[1076] Gen. l. 20; Isa. x. 6, 7, 12.

[1077] 1 James i. 13, 14, 17; 1 John. ii. 16; Psa. l. 21.

[1078] 2 Chron. xxxii. 25, 26, 31; 2 Sam. xxiv. 1.

[1079] 2 Chron. xxxii. 25, 26, 31; 2 Sam. xxiv. 1.

[1080] [Am. ed. upon.]

[1081] 2 Cor. xii. 7-9; Psa. lxxiii. throughout; lxxvii. 1-10, 12; Mark xiv. 66 to the end; John xxi. 15-17.

[1082] 2 Cor. xii. 7-9; Psa. lxxiii. throughout; lxxvii. 1-10, 12; Mark xiv. 66 to the end; John xxi. 15-17.

[1083] Rom. i. 24, 26, 28; xi. 7, 8.
[1084] Deut. xxix. 4.
[1085] Matt. xiii. 12; xxv. 29.
[1086] Deut. ii. 30; 2 Kings viii. 12, 13.
[1087] Psa. lxxxi. 11, 12; 2 Thess. ii. 10-12.

[1088] Exod. vii. 3; viii. 15, 32; 2 Cor. ii. 15, 16; Isa. viii. 14; 1 Pet. ii. 7, 8; Isa. vi. 9, 10; Acts xxviii. 26, 27.

[1089] Rom. i. 24, 26, 28; xi. 7, 8.
[1090] Deut. xxix. 4.
[1091] Matt. xiii. 12; xxv. 29.
[1092] Deut. ii. 30; 2 Kings viii. 12, 13.
[1093] Psa. lxxxi. 11, 12; 2 Thess. ii. 10-12.

[1094] Exod. vii. 3; viii. 15, 32; 2 Cor. ii. 15, 16; Isa. viii. 14; 1 Pet. ii. 7, 8; Isa. vi. 9, 10; Acts xxviii. 26, 27.

[1095] 1 Tim. iv. 10; Amos ix. 8, 9; Rom. viii 28; Isa. xliii. 3-5,14.

[1096] 1 Tim. iv. 10; Amos ix. 8, 9; Rom. viii 28; Isa. xliii. 3-5,14.

[1097] Gen. iii. 13; 2 Cor. xi. 3.
[1098] Rom. xi. 32.
[1099] Gen. iii. 13; 2 Cor. xi. 3.
[1100] Rom. xi. 32.

[1101] Gen. iii. 6-8; Eccles. vii. 29; Rom. iii. 23.

[1102] Gen. ii. 17; Eph. ii. 1; [Am. ed. Rom. v. 12].

[1103] Tit. i. 15; Gen. vi. 5; Jer. xvii. 9; Rom. iii. 10-19.

[1104] Gen. iii. 6-8; Eccles. vii. 29; Rom. iii. 23.

[1105] Gen. ii. 17; Eph. ii. 1; [Am. ed. Rom. v. 12].

[1106] Tit. i. 15; Gen. vi. 5; Jer. xvii. 9; Rom. iii. 10-19.

[1107] Gen. i. 27, 28; ii. 16, 17; Acts xvii. 26; Rom. v. 12, 15-19; 1 Cor. xv. 21, 22, 45, 49.

[1108] Psa. li. 5; Gen. v. 3; Job xiv. 4; xv. 14.

[1109] Gen. i. 27, 28; ii. 16, 17; Acts xvii. 26; Rom. v. 12, 15-19; 1 Cor. xv. 21, 22, 45, 49.

[1110] Psa. li. 5; Gen. v. 3; Job xiv. 4; xv. 14.

[1111] Rom. v. 6; vii. 18; viii. 7; Col. i. 21; [Am. ed. John iii. 6].

[1112] Gen. vi. 5; viii. 21; Rom. iii. 10-12.

[1113] James i. 14, 15; Eph. ii. 2, 3; Matt. xv. 19.

[1114] Rom. v. 6; vii. 18; viii. 7; Col. i. 21; [Am. ed. John iii. 6].

[1115] Gen. vi. 5; viii. 21; Rom. iii. 10-12.

[1116] James i. 14, 15; Eph. ii. 2, 3; Matt. xv. 19.

[1117] 1 John i. 8, 10; Rom. vii. 14, 17, 18, 23; James iii. 2; Prov. xx. 9; Eccles. vii. 20.

[1118] Rom. vii. 5, 7, 8, 25; Gal. v. 17.

[1119] 1 John i. 8, 10; Rom. vii. 14, 17, 18, 23; James iii. 2; Prov. xx. 9; Eccles. vii. 20.

[1120] Rom. vii. 5, 7, 8, 25; Gal. v. 17.
[1121] 1 John iii. 4.
[1122] Rom. ii. 15; iii. 9, 19.
[1123] Eph. ii. 3.
[1124] Gal. iii. 10.
[1125] Rom. vi. 23.
[1126] Eph. iv. 18.
[1127] Rom. viii. 20; Lam. iii. 39.
[1128] Matt. xxv. 41; 2 Thess. i. 9.
[1129] 1 John iii. 4.
[1130] Rom. ii. 15; iii. 9, 19.
[1131] Eph. ii. 3.
[1132] Gal. iii. 10.
[1133] Rom. vi. 23.
[1134] Eph. iv. 18.
[1135] Rom. viii. 20; Lam. iii. 39.
[1136] 10 Matt. xxv. 41; 2 Thess. i. 9.

[1137] Isa. xl. 13-17; Job ix. 32, 33; 1 Sam. ii. 25; Psa. c. 2, 3; cxiii. 5, 6; Job xxii. 2, 3; xxxv. 7, 8; Luke xvii. 10; Acts xvii. 24, 25.

[1138] Isa. xl. 13-17; Job ix. 32, 33; 1 Sam. ii. 25; Psa. c. 2, 3; cxiii. 5, 6; Job xxii. 2, 3; xxxv. 7, 8; Luke xvii. 10; Acts xvii. 24, 25.

[1139] Gal. iii. 12; [Am. ed. Hos. vi. 7; Gen. ii. 16, 17].

[1140] Rom. v. 12-20; x. 5.
[1141] Gen. ii. 17; Gal. iii. 10.

[1142] Gal. iii. 12; [Am. ed. Hos. vi. 7; Gen. ii. 16, 17].

[1143] Rom. v. 12-20; x. 5.
[1144] Gen. ii. 17; Gal. iii. 10.

[1145] Gal. iii. 21; Rom. iii. 20, 21; viii. 3; Gen. iii. 15; Isa. xlii. 6.

[1146] 5 Mark xvi. 15, 16; John iii. 16; Rom. x. 6, 9; Gal. iii. 11.

[1147] Ezek. xxxvi. 26, 27; John vi. 44, 45; [Am. ed. v. 37].

[1148] Gal. iii. 21; Rom. iii. 20, 21; viii. 3; Gen. iii. 15; Isa. xlii. 6.

[1149] 5 Mark xvi. 15, 16; John iii. 16; Rom. x. 6, 9; Gal. iii. 11.

[1150] Ezek. xxxvi. 26, 27; John vi. 44, 45; [Am. ed. v. 37].

[1151] Heb. ix. 15-17; vii. 22; Luke xxii. 20; 1 Cor. xi. 25.

[1152] Heb. ix. 15-17; vii. 22; Luke xxii. 20; 1 Cor. xi. 25.

[1153] 2 Cor. iii. 6-9.
[1154] 2 Cor. iii. 6-9.

[1155] Heb., chaps. viii. ix. x.; Rom. iv. 11; Col. ii. 11,12; 1 Cor. v. 7; [Am. ed. Col. ii. 17].

[1156] 1 Cor. x. 1-4; Heb. xi. 13; John viii. 56.
[1157] ;Gal. iii. 7-9, 14.

[1158] Heb., chaps. viii. ix. x.; Rom. iv. 11; Col. ii. 11,12; 1 Cor. v. 7; [Am. ed. Col. ii. 17].

[1159] 1 Cor. x. 1-4; Heb. xi. 13; John viii. 56.
[1160] ;Gal. iii. 7-9, 14.
[1161] Gal. ii. 17; [Am. ed. Col. ii. 17].

[1162] Matt. xxviii. 19, 20; 1 Cor. xi. 23-25; [Am. ed. 2 Cor. iii. 7-11].

[1163] Heb. xii. 22-28; Jer. xxxi. 33, 34.
[1164] Matt. xxviii. 19; Eph. ii. 15-19.
[1165] Luke xxii. 20; [Am. ed. Heb. viii. 7-9].

[1166] Gal. iii. 14, 16; Acts xv. 11; Rom. iii. 21-23, 30; Psa. xxxii. 1; Rom. iv. 3, 6, 16, 17, 23, 24; Heb. xiii. 8.

[1167] Gal. ii. 17; [Am. ed. Col. ii. 17].

[1168] Matt. xxviii. 19, 20; 1 Cor. xi. 23-25; [Am. ed. 2 Cor. iii. 7-11].

[1169] Heb. xii. 22-28; Jer. xxxi. 33, 34.
[1170] Matt. xxviii. 19; Eph. ii. 15-19.
[1171] Luke xxii. 20; [Am. ed. Heb. viii. 7-9].

[1172] Gal. iii. 14, 16; Acts xv. 11; Rom. iii. 21-23, 30; Psa. xxxii. 1; Rom. iv. 3, 6, 16, 17, 23, 24; Heb. xiii. 8.

[1173] Isa. xlii. 1; 1 Pet. i. 19, 20; John iii. 16; 2 Tim. ii. 5.

[1174] Acts iii. 22; [Am. ed. Deut. xviii. 15].
[1175] Heb. v. 5, 6.
[1176] Psa. ii. 6; Luke i. 33.
[1177] Eph. v. 23.
[1178] Heb. i. 2.
[1179] Acts xvii. 31.

[1180] John xvii. 6; Psa. xxii. 30; Isa. liii. 10.

[1181] 1 Tim. ii. 6; Isa. lv. 4, 5; 1 Cor. i. 30.

[1182] Isa. xlii. 1; 1 Pet. i. 19, 20; John iii. 16; 2 Tim. ii. 5.

[1183] Acts iii. 22; [Am. ed. Deut. xviii. 15].
[1184] Heb. v. 5, 6.
[1185] Psa. ii. 6; Luke i. 33.
[1186] Eph. v. 23.
[1187] Heb. i. 2.
[1188] Acts xvii. 31.

[1189] John xvii. 6; Psa. xxii. 30; Isa. liii. 10.

[1190] 1 Tim. ii. 6; Isa. lv. 4, 5; 1 Cor. i. 30.

[1191] John i. 1, 14; 1 John v. 20; Phil. ii. 6; Gal. iv. 4.

[1192] Heb. ii. 14, 16, 17; iv. 15.
[1193] Luke i. 27, 31, 35; Gal. iv. 4.

[1194] John i. 1, 14; 1 John v. 20; Phil. ii. 6; Gal. iv. 4.

[1195] Heb. ii. 14, 16, 17; iv. 15.
[1196] Luke i. 27, 31, 35; Gal. iv. 4.

[1197] Luke i. 35; Col. ii. 9; Rom. ix. 5; 1 Pet. iii. 18; 1 Tim. iii. 16.

[1198] Rom. i. 3, 4; 1 Tim. ii. 5.

[1199] Luke i. 35; Col. ii. 9; Rom. ix. 5; 1 Pet. iii. 18; 1 Tim. iii. 16.

[1200] Rom. i. 3, 4; 1 Tim. ii. 5.
[1201] Psa. xlv. 7; John iii. 34.
[1202] Col. ii. 3.
[1203] Col. i. 19.
[1204] Heb. vii. 26; John i. 14.
[1205] Acts x. 38; Heb. xii. 24; vii. 22.
[1206] Heb. v. 4, 5.

[1207] John v. 22, 27; Matt. xxviii. 18; Acts ii. 36.

[1208] Psa. xlv. 7; John iii. 34.
[1209] Col. ii. 3.
[1210] Col. i. 19.
[1211] Heb. vii. 26; John i. 14.
[1212] Acts x. 38; Heb. xii. 24; vii. 22.
[1213] Heb. v. 4, 5.

[1214] John v. 22, 27; Matt. xxviii. 18; Acts ii. 36.

[1215] Psa. xl. 7, 8; Heb. x. 5-10; John x. 18; Phil. ii. 8.

[1216] Gal. iv. 4.
[1217] Matt. iii. 15; v. 17.

[1218] Matt. xxvi. 37, 38; Luke xxii. 44; Matt. xxvii. 46.

[1219] Psa. xl. 7, 8; Heb. x. 5-10; John x. 18; Phil. ii. 8.

[1220] Gal. iv. 4.
[1221] Matt. iii. 15; v. 17.

[1222] Matt. xxvi. 37, 38; Luke xxii. 44; Matt. xxvii. 46.

[1223] Matt., chaps. xxvi. xxvii.
[1224] Matt., chaps. xxvi. xxvii.
[1226] Phil. ii. 8.
[1227] Acts ii. 23, 24, 27; xiii. 37; Rom. vi. 9.
[1228] 1 Cor. xv. 3, 4.
[1229] John xx. 25, 27.
[1230] Mark xvi. 19.
[1231] Rom. viii. 34; Heb. ix. 24; vii. 25.

[1232] Rom. xiv. 9, 10; Acts i. 11; x. 42; Matt. xiii. 40-42; Jude 6; 2 Pet. ii. 4.

[1233] Phil. ii. 8.
[1234] Acts ii. 23, 24, 27; xiii. 37; Rom. vi. 9.
[1235] 1 Cor. xv. 3, 4.
[1236] John xx. 25, 27.
[1237] Mark xvi. 19.
[1238] Rom. viii. 34; Heb. ix. 24; vii. 25.

[1239] Rom. xiv. 9, 10; Acts i. 11; x. 42; Matt. xiii. 40-42; Jude 6; 2 Pet. ii. 4.

[1240] Rom. v. 19; Heb. ix. 14, 16; x. 14; Eph. v. 2; Rom. iii. 25, 26.

[1241] Dan. ix. 24, 26; Col. i. 19, 20; Eph. i. 11, 14; John xvii. 2; Heb. ix. 12, 15.

[1242] Rom. v. 19; Heb. ix. 14, 16; x. 14; Eph. v. 2; Rom. iii. 25, 26.

[1243] Dan. ix. 24, 26; Col. i. 19, 20; Eph. i. 11, 14; John xvii. 2; Heb. ix. 12, 15.

[1244] Gal. iv. 4, 5; Gen. iii. 15; Rev. xiii. 8; Heb. xiii. 8.

[1245] Gal. iv. 4, 5; Gen. iii. 15; Rev. xiii. 8; Heb. xiii. 8.

[1246] Heb. ix. 14; 1 Pet. iii. 18.
[1247] Acts xx. 28; John iii. 13; 1 John iii. 16.
[1248] Heb. ix. 14; 1 Pet. iii. 18.
[1249] Acts xx. 28; John iii. 13; 1 John iii. 16.
[1250] John vi. 37, 39; x. 15, 16.
[1251] 1 John ii. 1, 2; Rom. viii. 34.

[1252] John xv. 13, 15; Eph. i. 7-9; John xvii. 6.

[1253] John xiv. 16; Heb. xii. 2; 2 Cor. iv. 13; Rom. viii. 9, 14; xv. 18, 19; John xvii. 17.

[1254] Psa. cx. 1; 1 Cor. xv. 25, 26; Mal. iv. 2, 3; Col. ii. 15.

[1255] John vi. 37, 39; x. 15, 16.
[1256] 1 John ii. 1, 2; Rom. viii. 34.

[1257] John xv. 13, 15; Eph. i. 7-9; John xvii. 6.

[1258] John xiv. 16; Heb. xii. 2; 2 Cor. iv. 13; Rom. viii. 9, 14; xv. 18, 19; John xvii. 17.

[1259] Psa. cx. 1; 1 Cor. xv. 25, 26; Mal. iv. 2, 3; Col. ii. 15.

[1260] [Am. ed. inserts it.]

[1261] Matt. xvii. 12; James i. 14; Deut. xxx. 19; [Am. ed. John v. 40].

[1262] Matt. xvii. 12; James i. 14; Deut. xxx. 19; [Am. ed. John v. 40].

[1263] Gen. ii. 16, 17; iii. 6.
[1264] Eccles. vii. 29; Gen. i. 26.
[1265] Gen. ii. 16, 17; iii. 6.
[1266] Rom. v. 6; viii. 7; John xv. 5.
[1267] Rom. iii. 10, 12.
[1268] Eph. ii. 1, 5; Col. ii. 13.

[1269] John vi. 44, 65; 1 Cor. ii. 14; Eph. ii. 2-5; Titus iii. 3-5.

[1270] Rom. v. 6; viii. 7; John xv. 5.
[1271] Rom. iii. 10, 12.
[1272] Eph. ii. 1, 5; Col. ii. 13.

[1273] John vi. 44, 65; 1 Cor. ii. 14; Eph. ii. 2-5; Titus iii. 3-5.

[1274] Col. i. 13; John viii. 34, 36.
[1275] Phil. ii. 13; Rom. vi. 18, 22.
[1276] Col. i. 13; John viii. 34, 36.
[1277] Phil. ii. 13; Rom. vi. 18, 22.
[1278] Gal. v. 17; Rom. vii. 15, 18, 19, 21, 23.
[1279] Gal. v. 17; Rom. vii. 15, 18, 19, 21, 23.

[1280] Eph. iv. 13; Heb. xii. 23; 1 John iii. 2; Jude 24.

[1281] Eph. iv. 13; Heb. xii. 23; 1 John iii. 2; Jude 24.

[1282] Rom. viii. 30; xi. 7; Eph. i. 10, 11.
[1283] 2 Thess. ii. 13, 14; 2 Cor. iii. 3, 6.

[1284] Rom. viii. 2; Eph. ii. 1-5; 2 Tim. i. 9, 10.

[1285] Acts xxvi. 18; 1 Cor. ii. 10, 12; Eph. i. 17, 18.

[1286] Ezek. xxxvi. 26.

[1287] Ezek. xi. 19; Phil. ii. 13; Deut. xxx. 6; Ezek. xxxvi. 27.

[1288] Eph. i. 19; John vi. 44, 45.

[1289] Cant. i. 4; Psa. cx. 3; John vi. 37; Rom. vi. 16-18.

[1290] Rom. viii. 30; xi. 7; Eph. i. 10, 11.
[1291] 2 Thess. ii. 13, 14; 2 Cor. iii. 3, 6.

[1292] Rom. viii. 2; Eph. ii. 1-5; 2 Tim. i. 9, 10.

[1293] Acts xxvi. 18; 1 Cor. ii. 10, 12; Eph. i. 17, 18.

[1294] Ezek. xxxvi. 26.

[1295] Ezek. xi. 19; Phil. ii. 13; Deut. xxx. 6; Ezek. xxxvi. 27.

[1296] Eph. i. 19; John vi. 44, 45.

[1297] Cant. i. 4; Psa. cx. 3; John vi. 37; Rom. vi. 16-18.

[1298] 2 Tim. i. 9; Titus iii. 4, 5; Eph. ii. 4, 5, 8, 9; Rom. ix. 11.

[1299] 1 Cor. ii. 14; Rom. viii. 7; Eph. ii. 5.
[1300] John vi. 37; Ezek. xxxvi. 27; John v. 25.

[1301] 2 Tim. i. 9; Titus iii. 4, 5; Eph. ii. 4, 5, 8, 9; Rom. ix. 11.

[1302] 1 Cor. ii. 14; Rom. viii. 7; Eph. ii. 5.
[1303] John vi. 37; Ezek. xxxvi. 27; John v. 25.

[1304] Luke xviii. 15, 16 and Acts ii. 38, 39, and John iii. 3, 5, and 1 John v. 12, and Rom. viii. 9, compared.

[1305] John iii. 8.
[1306] 1 John v. 12; Acts iv. 12.

[1307] Luke xviii. 15, 16 and Acts ii. 38, 39, and John iii. 3, 5, and 1 John v. 12, and Rom. viii. 9, compared.

[1308] John iii. 8.
[1309] 1 John v. 12; Acts iv. 12.
[1310] Matt. xxii. 14.

[1311] Matt. vii. 22; xiii. 20, 21; Heb. vi. 4, 5.

[1312] [Am. ed. to.]
[1313] John vi. 64-66; viii. 24.

[1314] Acts iv. 12; John xiv. 6; Eph. ii. 12; John iv. 22; xvii. 3.

[1315] Matt. xxii. 14.

[1316] Matt. vii. 22; xiii. 20, 21; Heb. vi. 4, 5.

[1317] John vi. 64-66; viii. 24.

[1318] Acts iv. 12; John xiv. 6; Eph. ii. 12; John iv. 22; xvii. 3.

[1319] 2 John 9-11; 1 Cor. xvi. 22; Gal. i. 6-8.
[1320] 2 John 9-11; 1 Cor. xvi. 22; Gal. i. 6-8.
[1321] Rom. viii. 30; iii. 24.
[1322] [Am. ed. not.]

[1323] Rom. iv. 5-8; 2 Cor. v. 19, 21; Rom. iii. 22, 24, 25, 27, 28; Titus iii. 5, 7; Eph. i. 7; Jer. xxiii. 6; 1 Cor. i. 30, 31; Rom. v. 17-19.

[1324] Acts x. 44; Gal. ii. 16; Phil. iii. 9; Acts xiii. 38, 39; Eph. ii. 7, 8.

[1325] Rom. viii. 30; iii. 24.

[1326] Rom. iv. 5-8; 2 Cor. v. 19, 21; Rom. iii. 22, 24, 25, 27, 28; Titus iii. 5, 7; Eph. i. 7; Jer. xxiii. 6; 1 Cor. i. 30, 31; Rom. v. 17-19.

[1327] Acts x. 44; Gal. ii. 16; Phil. iii. 9; Acts xiii. 38, 39; Eph. ii. 7, 8.

[1328] John i. 12; Rom. iii. 28; v. 1.
[1329] James ii. 17, 22, 26; Gal. v. 6.
[1330] John i. 12; Rom. iii. 28; v. 1.
[1331] James ii. 17, 22, 26; Gal. v. 6.

[1332] Rom. v. 8-10, 19; 1 Tim. ii. 5, 6; Heb. x. 10, 14; Dan. ix. 24, 26; Isa. liii. 4-6, 10-12.

[1333] Rom. viii. 32.
[1334] 2 Cor. v. 21; Matt. iii. 17; Eph. v. 2.
[1335] Rom. iii. 24; Eph. i. 7.
[1336] Rom. iii. 26; Eph. ii. 7.

[1337] Rom. v. 8-10, 19; 1 Tim. ii. 5, 6; Heb. x. 10, 14; Dan. ix. 24, 26; Isa. liii. 4-6, 10-12.

[1338] Rom. viii. 32.
[1339] 2 Cor. v. 21; Matt. iii. 17; Eph. v. 2.
[1340] Rom. iii. 24; Eph. i. 7.
[1341] Rom. iii. 26; Eph. ii. 7.

[1342] Gal. iii. 8; 1 Pet. i. 2, 19, 20; Rom. viii. 30.

[1343] Gal. iv. 4; 1 Tim. ii. 6; Rom. iv. 25.

[1344] Col. i. 21, 22; Gal. ii. 16; Titus iii. 4-7.

[1345] Gal. iii. 8; 1 Pet. i. 2, 19, 20; Rom. viii. 30.

[1346] Gal. iv. 4; 1 Tim. ii. 6; Rom. iv. 25.

[1347] Col. i. 21, 22; Gal. ii. 16; Titus iii. 4-7.

[1348] Matt. vi. 12; 1 John i. 7, 9; ii. 1, 2.
[1349] Luke xxii. 32; John x. 28; Heb. x. 14.
[1350] Matt. vi. 12; 1 John i. 7, 9; ii. 1, 2.
[1351] Luke xxii. 32; John x. 28; Heb. x. 14.

[1352] Psa. lxxxix. 31-33; li. 7-12; xxxii. 5; Matt. xxvi. 75; 1 Cor. xi. 30, 32; Luke i. 20.

[1353] Psa. lxxxix. 31-33; li. 7-12; xxxii. 5; Matt. xxvi. 75; 1 Cor. xi. 30, 32; Luke i. 20.

[1354] Gal. iii. 9, 13, 14; Rom. iv. 22-24; Heb.xiii. 8.

[1355] Gal. iii. 9, 13, 14; Rom. iv. 22-24; Heb.xiii. 8.

[1356] Gal. iii. 9, 13, 14; Rom. iv. 22-24; Heb.xiii. 8.

[1357] Eph. i. 5; Gal. iv. 4, 5.
[1358] Rom. viii. 17; John i. 12.
[1359] Jer. xiv. 9; 2 Cor. vi. 18; Rev. iii. 12.
[1360] Rom. viii. 15.
[1361] Eph. iii. 12; Rom. v. 2.
[1362] Gal. iv. 6.
[1363] Psa. ciii. 13.
[1364] Prov. xiv. 26.
[1365] Matt. vi. 30, 32; 1 Pet. v. 7.
[1366] Heb. xii. 6.
[1367] Lam. iii. 31.
[1368] Eph. iv. 30.
[1369] Heb. vi. 12.
[1370] l Pet. i. 3, 4; Heb. i. 14.
[1371] Eph. i. 5; Gal. iv. 4, 5.
[1372] Rom. viii. 17; John i. 12.
[1373] Jer. xiv. 9; 2 Cor. vi. 18; Rev. iii. 12.
[1374] Rom. viii. 15.
[1375] Eph. iii. 12; Rom. v. 2.
[1376] Gal. iv. 6.
[1377] Psa. ciii. 13.
[1378] Prov. xiv. 26.
[1379] Matt. vi. 30, 32; 1 Pet. v. 7.
[1380] Heb. xii. 6.
[1381] Lam. iii. 31.
[1382] Eph. iv. 30.
[1383] Heb. vi. 12.
[1384] l Pet. i. 3, 4; Heb. i. 14.

[1385] 1 Cor. vi. 11; Acts xx. 32; Phil. iii. 10; Rom. vi. 5, 6.

[1386] John xvii. 17; Eph. v. 26; 2 Thess. ii. 13.

[1387] Rom. vi. 6, 14.
[1388] Gal. v. 24; Rom. viii. 13.
[1389] Col. i. 11; Eph. iii. 16-19.
[1390] 2 Cor. vii. 1; Heb. xii. 14.

[1391] 1 Cor. vi. 11; Acts xx. 32; Phil. iii. 10; Rom. vi. 5, 6.

[1392] John xvii. 17; Eph. v. 26; 2 Thess. ii. 13.

[1393] Rom. vi. 6, 14.
[1394] Gal. v. 24; Rom. viii. 13.
[1395] Col. i. 11; Eph. iii. 16-19.
[1396] 2 Cor. vii. 1; Heb. xii. 14.
[1397] 1 Thess. v. 23.

[1398] 1 John i. 10; Rom. vii. 18, 23; Phil. iii. 12.

[1399] Gal. v. 17; 1 Pet. ii. 11.
[1400] 1 Thess. v. 23.

[1401] 1 John i. 10; Rom. vii. 18, 23; Phil. iii. 12.

[1402] Gal. v. 17; 1 Pet. ii. 11.
[1403] Rom. vii. 23.
[1404] Rom. vii. 23.
[1405] Rom. vi. 14; 1 John v. 4; Eph. iv. 15, 16.
[1406] 2 Pet. iii. 18; 2 Cor. iii. 18.
[1407] 2 Cor. vii. 1.
[1408] Rom. vi. 14; 1 John v. 4; Eph. iv. 15, 16.
[1409] 2 Pet. iii. 18; 2 Cor. iii. 18.
[1410] 2 Cor. vii. 1.
[1411] Heb. x. 39.
[1412] 2 Cor. iv. 13; Eph. i. 17-19; ii. 8.
[1413] Rom. x. 14, 17.

[1414] 1 Pet. ii. 2; Acts xx. 32; Rom. iv. 11; Luke xvii. 5; Rom. i. 16, 17.

[1415] Heb. x. 39.
[1416] 2 Cor. iv. 13; Eph. i. 17-19; ii. 8.
[1417] Rom. x. 14, 17.

[1418] 1 Pet. ii. 2; Acts xx. 32; Rom. iv. 11; Luke xvii. 5; Rom. i. 16, 17.

[1419] John iv. 42; 1 Thess. ii. 13; 1 John v. 10; Acts xxiv. 14.

[1420] Rom. xvi. 26.
[1421] Isa. lxvi. 2.
[1422] Heb. xi. 13; 1 Tim. iv. 8.

[1423] John iv. 42; 1 Thess. ii. 13; 1 John v. 10; Acts xxiv. 14.

[1424] Rom. xvi. 26.
[1425] Isa. lxvi. 2.
[1426] Heb. xi. 13; 1 Tim. iv. 8.

[1427] John i. 12; Acts xvi. 31; Gal. ii. 20; Acts xv. 11.

[1428] John i. 12; Acts xvi. 31; Gal. ii. 20; Acts xv. 11.

[1429] Heb. v. 13, 14; Rom. iv. 19, 20; Matt. vi. 30; viii. 10.

[1430] Luke xxii. 31, 32; Eph. vi. 16; 1 John v. 4, 5.

[1431] Heb. vi. 11, 12; x. 22; Col. ii. 2.
[1432] Heb. xii. 2.

[1433] Heb. v. 13, 14; Rom. iv. 19, 20; Matt. vi. 30; viii. 10.

[1434] Luke xxii. 31, 32; Eph. vi. 16; 1 John v. 4, 5.

[1435] Heb. vi. 11, 12; x. 22; Col. ii. 2.
[1436] Heb. xii. 2.
[1437] Zech. xii. 10; Acts xi. 18.
[1438] Luke xxiv. 47; Mark i. 15; Acts xx. 21.
[1439] Zech. xii. 10; Acts xi. 18.

[1440] Ezek. xviii. 30, 31; xxxvi. 31; Isa. xxx. 22; Psa. li. 4; Jer. xxxi. 18, 19; Joel ii. 12, 13; Amos v. 15; Psa. cxix. 128; 2 Cor. vii. 11.

[1441] Luke xxiv. 47; Mark i. 15; Acts xx. 21.

[1442] Ezek. xviii. 30, 31; xxxvi. 31; Isa. xxx. 22; Psa. li. 4; Jer. xxxi. 18, 19; Joel ii. 12, 13; Amos v. 15; Psa. cxix. 128; 2 Cor. vii. 11.

[1443] Psa. cxix. 6, 59, 106; Luke i. 6; 2 Kings xxiii. 25.

[1444] Psa. cxix. 6, 59, 106; Luke i. 6; 2 Kings xxiii. 25.

[1445] Ezek. xxxvi. 31, 32; xvi. 61-63.
[1446] Hos. xiv. 2, 4; Rom. iii. 24; Eph. i. 7.
[1447] Luke xiii. 3, 5; Acts xvii. 30, 31.
[1448] Ezek. xxxvi. 31, 32; xvi. 61-63.
[1449] Hos. xiv. 2, 4; Rom. iii. 24; Eph. i. 7.
[1450] Luke xiii. 3, 5; Acts xvii. 30, 31.
[1451] Rom. vi. 23; v. 12; Matt. xii. 36.
[1452] Isa. lv. 7; Rom. viii. 1; Isa. i. 16, 18.
[1453] Rom. vi. 23; v. 12; Matt. xii. 36.
[1454] Isa. lv. 7; Rom. viii. 1; Isa. i. 16, 18.

[1455] Psa. xix. 13; Luke xix. 8; 1 Tim. i. 13, 15.

[1456] Psa. xix. 13; Luke xix. 8; 1 Tim. i. 13, 15.

[1457] Psa. li. 4, 5, 7, 9, 14; xxxii. 5, 6.
[1458] Prov. xxviii. 13; 1 John i. 9.
[1459] Psa. li. 4, 5, 7, 9, 14; xxxii. 5, 6.
[1460] Prov. xxviii. 13; 1 John i. 9.

[1461] James v. 16; Luke xvii. 3, 4; Josh. vii. 19; Psa. li. throughout.

[1462] 2 Cor. ii. 8; [Amer. ed. Gal. vi. 1, 2].

[1463] James v. 16; Luke xvii. 3, 4; Josh. vii. 19; Psa. li. throughout.

[1464] 2 Cor. ii. 8; [Amer. ed. Gal. vi. 1, 2].
[1465] Micah vi. 8; Rom. xii. 2; Heb. xiii. 21.

[1466] Matt. xv. 9; Isa. xxix. 13; 1 Pet. i. 18; Rom. x. 2; John xvi. 2; 1 Sam. xv. 21-23.

[1467] Micah vi. 8; Rom. xii. 2; Heb. xiii. 21.

[1468] Matt. xv. 9; Isa. xxix. 13; 1 Pet. i. 18; Rom. x. 2; John xvi. 2; 1 Sam. xv. 21-23.

[1469] James ii. 18, 22.
[1470] Psa. cxvi. 12, 13; 1 Pet. ii. 9.
[1471] 1 John ii. 3, 5; 2 Pet i. 5-10.
[1472] 2 Cor. ix. 2; Matt. v. 16.
[1473] Tit. ii. 5, 9-12; 1 Tim. vi. 1.
[1474] 1 Pet. ii. 15.
[1475] 1 Pet. ii. 12; Phil. i. 11; John xv. 8.
[1476] Eph. ii. 10.
[1477] Rom. vi. 22.
[1478] James ii. 18, 22.
[1479] Psa. cxvi. 12, 13; 1 Pet. ii. 9.
[1480] 1 John ii. 3, 5; 2 Pet i. 5-10.
[1481] 2 Cor. ix. 2; Matt. v. 16.
[1482] Tit. ii. 5, 9-12; 1 Tim. vi. 1.
[1483] 1 Pet. ii. 15.
[1484] 1 Pet. ii. 12; Phil. i. 11; John xv. 8.
[1485] Eph. ii. 10.
[1486] Rom. vi. 22.
[1487] John xv. 4-6; Ezek. xxxvi. 26, 27.
[1488] Phil. ii. 13; iv. 13; 2 Cor. iii. 5.

[1489] Phil. ii. 12; Heb. vi. 11, 12; 2 Pet. i. 3, 5, 10, 11; Isa. lxiv. 7; 2 Tim. i. 6; Acts xxvi. 6, 7; Jude 20, 21.

[1490] John xv. 4-6; Ezek. xxxvi. 26, 27.
[1491] Phil. ii. 13; iv. 13; 2 Cor. iii. 5.

[1492] Phil. ii. 12; Heb. vi. 11, 12; 2 Pet. i. 3, 5, 10, 11; Isa. lxiv. 7; 2 Tim. i. 6; Acts xxvi. 6, 7; Jude 20, 21.

[1493] [Amer. ed. omits as.]

[1494] Luke xvii. 10; Neh. xiii. 22; Job ix. 2, 3; Gal. v. 17.

[1495] Luke xvii. 10; Neh. xiii. 22; Job ix. 2, 3; Gal. v. 17.

[1496] Rom. iii. 20; iv. 2, 4, 6; Eph. ii. 8, 9; Titus iii. 5-7; Rom. viii. 18; Psa. xvi. 2; Job xxii. 2, 3; xxxv. 7, 8.

[1497] Luke xvii. 10.
[1498] Gal. v. 22, 23.

[1499] Isa. lxiv. 6; Gal. v. 17; Rom. vii. 15, 18; Psa. cxliii. 2; cxxx. 3.

[1500] Rom. iii. 20; iv. 2, 4, 6; Eph. ii. 8, 9; Titus iii. 5-7; Rom. viii. 18; Psa. xvi. 2; Job xxii. 2, 3; xxxv. 7, 8.

[1501] Luke xvii. 10.
[1502] Gal. v. 22, 23.

[1503] Isa. lxiv. 6; Gal. v. 17; Rom. vii. 15, 18; Psa. cxliii. 2; cxxx. 3.

[1504] Eph. i. 6; 1 Pet. ii. 5; Exod. xxviii. 38; Gen. iv. 4 with Heb. xi. 4.

[1505] Job ix. 20; Psa. cxliii. 2.

[1506] Heb. xiii. 20, 21; 2 Cor. viii. 12; Heb. vi. 10; Matt. xxv. 21, 23.

[1507] Eph. i. 6; 1 Pet. ii. 5; Exod. xxviii. 38; Gen. iv. 4 with Heb. xi. 4.

[1508] Job ix. 20; Psa. cxliii. 2.

[1509] Heb. xiii. 20, 21; 2 Cor. viii. 12; Heb. vi. 10; Matt. xxv. 21, 23.

[1510] 2 Kings x. 30, 31; 1 Kings xxi. 27, 29; Phil. i. 15, 16, 18.

[1511] 2 Kings x. 30, 31; 1 Kings xxi. 27, 29; Phil. i. 15, 16, 18.

[1512] Gen. iv. 3-5 with Heb. xi. 4, 6.
[1513] 1 Cor. xiii. 3; Isa. i. 12.
[1514] Matt. vi. 2, 5, 16.

[1515] Hag. ii. 14; Titus i. 15; Amos v. 21, 22; Hos. i. 4; Rom. ix. 16; Titus iii. 5.

[1516] Psa. xiv. 4; xxxvi. 3; Job xxi. 14, 15; Matt. xxv. 41-45; xxiii. 23.

[1517] Gen. iv. 3-5 with Heb. xi. 4, 6.
[1518] 1 Cor. xiii. 3; Isa. i. 12.
[1519] Matt. vi. 2, 5, 16.

[1520] Hag. ii. 14; Titus i. 15; Amos v. 21, 22; Hos. i. 4; Rom. ix. 16; Titus iii. 5.

[1521] Psa. xiv. 4; xxxvi. 3; Job xxi. 14, 15; Matt. xxv. 41-45; xxiii. 23.

[1522] Phil. i. 6; 2 Pet. i. 10; John x. 28, 29; 1 John iii. 9; 1 Pet. i. 5, 9; [Am. ed. Job xvii. 9].

[1523] Phil. i. 6; 2 Pet. i. 10; John x. 28, 29; 1 John iii. 9; 1 Pet. i. 5, 9; [Am. ed. Job xvii. 9].

[1524] 2 Tim. ii. 18, 19; Jer. xxxi. 3.

[1525] Heb. x. 10, 14; xiii. 20, 21; ix. 12-15; Rom. viii. 33, to the end; John xvii. 11, 24; Luke xxii. 32; Heb. vii. 25.

[1526] 2 Tim. ii. 18, 19; Jer. xxxi. 3.

[1527] Heb. x. 10, 14; xiii. 20, 21; ix. 12-15; Rom. viii. 33, to the end; John xvii. 11, 24; Luke xxii. 32; Heb. vii. 25.

[1528] John xiv. 16, 17; 1 John ii. 27; iii. 9
[1529] John xiv. 16, 17; 1 John ii. 27; iii. 9.

[1530] Jer. xxxii. 40; [Am. ed. Heb. viii. 10-12].

[1531] John x. 28; 2 Thess. iii. 3; 1 John ii. 19; [Am. ed. 1 Thess. v. 23, 24].

[1532] Jer. xxxii. 40; [Am. ed. Heb. viii. 10-12].

[1533] John x. 28; 2 Thess. iii. 3; 1 John ii. 19; [Am. ed. 1 Thess. v. 23, 24].

[1534] Matt. xxvi. 70, 72, 74.

[1535] Psa. li. title and verse 14; [Am. ed. 2 Sam. xii. 9, 13].

[1536] Isa. lxiv. 5, 7, 9; 2 Sam. xi. 27.
[1537] Eph. iv. 30.

[1538] Psa. li. 8, 10, 12; Rev. ii. 4; Cant. v. 2, 3, 4, 6.

[1539] Isa. xxxvi. 17; Mark vi. 52; xvi. 14; [Am. ed. Psa. xcv. 8].

[1540] Psa. xxxii. 3, 4; li. 8.
[1541] 2 Sam. xii. 14.
[1542] Psa. lxxxix. 31, 32; 1 Cor. xi. 32.
[1543] Matt. xxvi. 70, 72, 74.

[1544] Psa. li. title and verse 14; [Am. ed. 2 Sam. xii. 9, 13].

[1545] Isa. lxiv. 5, 7, 9; 2 Sam. xi. 27.
[1546] Eph. iv. 30.

[1547] Psa. li. 8, 10, 12; Rev. ii. 4; Cant. v. 2, 3, 4, 6.

[1548] Isa. xxxvi. 17; Mark vi. 52; xvi. 14; [Am. ed. Psa. xcv. 8].

[1549] Psa. xxxii. 3, 4; li. 8.
[1550] 2 Sam. xii. 14.
[1551] Psa. lxxxix. 31, 32; 1 Cor. xi. 32.

[1552] Job viii. 13, 14; Micah iii. 11; Deut. xxix. 19; John viii. 41.

[1553] Job viii. 13, 14; Micah iii. 11; Deut. xxix. 19; John viii. 41.

[1554] Matt. vii. 22, 23; [Am. ed. Job viii. 13].

[1555] 1 John ii. 3; iii. 14, 18, 19, 21, 24; v. 13.

[1556] Rom. v. 2, 5.
[1557] Matt. vii. 22, 23; [Am. ed. Job viii. 13].

[1558] 1 John ii. 3; iii. 14, 18, 19, 21, 24; v. 13.

[1559] Rom. v. 2, 5.
[1560] Heb. vi. 11, 19.
[1561] Heb. vi. 17, 18.

[1562] 2 Pet. i. 4, 5, 10, 11; 1 John ii. 3; iii. 14; 2 Cor. i. 12.

[1563] Rom. viii. 15, 16.
[1564] Eph. i. 13, 14; iv. 30; 2 Cor. i. 21, 22.
[1565] Heb. vi. 11, 19.
[1566] Heb. vi. 17, 18.

[1567] 2 Pet. i. 4, 5, 10, 11; 1 John ii. 3; iii. 14; 2 Cor. i. 12.

[1568] Rom. viii. 15, 16.
[1569] Eph. i. 13, 14; iv. 30; 2 Cor. i. 21, 22.

[1570] 1 John v. 13; Isa. l. 10; Mark ix. 24; Psa. lxxxviii. throughout; lxxvii. to ver. 12.

[1571] 1 John v. 13; Isa. l. 10; Mark ix. 24; Psa. lxxxviii. throughout; lxxvii. to ver. 12.

[1572] 1 Cor. ii. 12; 1 John iv. 13; Heb. vi. 11, 12; Eph. iii. 17-19.

[1573] 2 Pet. i. 10.

[1574] Rom. v. 1, 2, 5; Rom. xiv. 17; xv. 13; Eph. i. 3, 4; Psa. iv. 6, 7; cxix. 32.

[1575] 1 John ii. 1, 2; Rom. vi. 1, 2; Titus ii. 11, 12, 14; 2 Cor. vii. 1; Rom. viii. 1, 12; 1 John iii. 2, 3; Psa. cxxx. 4; 1 John i. 6, 7.

[1576] 1 Cor. ii. 12; 1 John iv. 13; Heb. vi. 11, 12; Eph. iii. 17-19.

[1577] 2 Pet. i. 10.

[1578] Rom. v. 1, 2, 5; Rom. xiv. 17; xv. 13; Eph. i. 3, 4; Psa. iv. 6, 7; cxix. 32.

[1579] 1 John ii. 1, 2; Rom. vi. 1, 2; Titus ii. 11, 12, 14; 2 Cor. vii. 1; Rom. viii. 1, 12; 1 John iii. 2, 3; Psa. cxxx. 4; 1 John i. 6, 7.

[1580] Cant. v. 2, 3, 6; Psa. li. 8, 12, 14; Eph. iv. 30, 31; Psa. lxxvii. 1-10; Matt. xxvi. 69-72; Psa. xxxi. 22; lxxxviii. throughout; Isa. l. 10.

[1581] Cant. v. 2, 3, 6; Psa. li. 8, 12, 14; Eph. iv. 30, 31; Psa. lxxvii. 1-10; Matt. xxvi. 69-72; Psa. xxxi. 22; lxxxviii. throughout; Isa. l. 10.

[1582] 1 John iii. 9; Luke xxii. 32; Job xiii. 15; Psa. lxxiii. 15; li. 8, 12; Isa. 1. 10.

[1583] Micah vii. 7-9; Jer. lii. 40; Isa. liv. 7-10; Psa. xxii. 1; lxxxviii. throughout.

[1584] 1 John iii. 9; Luke xxii. 32; Job xiii. 15; Psa. lxxiii. 15; li. 8, 12; Isa. 1. 10.

[1585] Micah vii. 7-9; Jer. lii. 40; Isa. liv. 7-10; Psa. xxii. 1; lxxxviii. throughout.

[1586] Gen. i. 26, 27, with Gen. ii. 17; Rom. ii. 14, 15; x. 5; v. 12, 19; Gal. iii. 10, 12; Eccles. vii. 29; Job xxviii. 28.

[1587] Gen. i. 26, 27, with Gen. ii. 17; Rom. ii. 14, 15; x. 5; v. 12, 19; Gal. iii. 10, 12; Eccles. vii. 29; Job xxviii. 28.

[1588] James i. 25; ii. 8, 10-12; Rom. xiii. 8, 9; Deut. v. 32; x. 4; Exod. xxxiv. 1; [Am. ed. Rom. iii. 19].

[1589] Matt. xxii. 37-40; [Am. ed. Exod. xx. 3-18].

[1590] James i. 25; ii. 8, 10-12; Rom. xiii. 8, 9; Deut. v. 32; x. 4; Exod. xxxiv. 1; [Am. ed. Rom. iii. 19].

[1591] Matt. xxii. 37-40; [Am. ed. Exod. xx. 3-18].

[1592] Heb. ix.; x. 1; Gal. iv. 1-3; Col. ii. 17.
[1593] 1 Cor. v. 7; 2 Cor. vi. 17; Jude 23.

[1594] Col. ii. 14, 16, 17; Dan. ix. 27; Eph. ii. 15, 16.

[1595] Heb. ix.; x. 1; Gal. iv. 1-3; Col. ii. 17.
[1596] 1 Cor. v. 7; 2 Cor. vi. 17; Jude 23.

[1597] Col. ii. 14, 16, 17; Dan. ix. 27; Eph. ii. 15, 16.

[1598] Exod. xxi.; xxii. 1-29; Gen. xlix. 10, with 1 Pet. ii. 13, 14; Matt. v. 17, with vers. 38, 39; 1 Cor. ix. 8-10.

[1599] Exod. xxi.; xxii. 1-29; Gen. xlix. 10, with 1 Pet. ii. 13, 14; Matt. v. 17, with vers. 38, 39; 1 Cor. ix. 8-10.

[1600] Rom. xiii. 8-10; Eph. vi. 2; 1 John ii. 3, 4, 7, 8; [Am. ed. Rom. iii. 31, and vi. 15].

[1601] James ii. 10, 11.
[1602] Matt. v. 17-19; James ii. 8; Rom. iii. 31.

[1603] Rom. xiii. 8-10; Eph. vi. 2; 1 John ii. 3, 4, 7, 8; [Am. ed. Rom. iii. 31, and vi. 15].

[1604] James ii. 10, 11.
[1605] Matt. v. 17-19; James ii. 8; Rom. iii. 31.

[1606] Rom. vi. 14; Gal. ii. 16; iii. 13; iv. 4, 5; Acts xiii. 39; Rom. viii. 1.

[1607] Rom. vi. 14; Gal. ii. 16; iii. 13; iv. 4, 5; Acts xiii. 39; Rom. viii. 1.

[1608] Rom. vii. 12, 22, 25; Psa. cxix. 4-6; 1 Cor. vii. 19; Gal. v. 14, 16, 18-23.

[1609] Rom. vii. 7; iii. 20.
[1610] James i. 23-25; Rom. vii. 9, 14, 24.

[1611] Gal. iii. 24; Rom. vii. 24, 25; viii. 3, 4.

[1612] James ii. 11; Psa. cxix. 101, 104, 128.
[1613] Ezra ix. 13, 14; Psa. lxxxix. 30-34.

[1614] Lev. xxvi. 1, 10, 14, with 2 Cor. vi. 16, Eph. vi. 2, 3; Psa. xxxvii. 11 with Matt. v. 5; Psa. xix. 11.

[1615] Gal. ii. 16; Luke xvii. 10.

[1616] Rom. vi. 12, 14; 1 Pet. iii. 8-12 with Psa.xxxiv. 12-16; Heb. xii. 28, 29.

[1617] Rom. vii. 12, 22, 25; Psa. cxix. 4-6; 1 Cor. vii. 19; Gal. v. 14, 16, 18-23.

[1618] Rom. vii. 7; iii. 20.
[1619] James i. 23-25; Rom. vii. 9, 14, 24.

[1620] Gal. iii. 24; Rom. vii. 24, 25; viii. 3, 4.

[1621] James ii. 11; Psa. cxix. 101, 104, 128.
[1622] Ezra ix. 13, 14; Psa. lxxxix. 30-34.

[1623] Lev. xxvi. 1, 10, 14, with 2 Cor. vi. 16, Eph. vi. 2, 3; Psa. xxxvii. 11 with Matt. v. 5; Psa. xix. 11.

[1624] Gal. ii. 16; Luke xvii. 10.

[1625] Rom. vi. 12, 14; 1 Pet. iii. 8-12 with Psa.xxxiv. 12-16; Heb. xii. 28, 29.

[1626] Gal. iii. 21; [Am. ed. Titus ii. 11-14].

[1627] Ezek. xxxvi. 27; Heb. viii. 10 with Jer. xxxi. 33.

[1628] Gal. iii. 21; [Am. ed. Titus ii. 11-14].

[1629] Ezek. xxxvi. 27; Heb. viii. 10 with Jer. xxxi. 33.

[1630] Titus ii. 14; 1 Thess. i. 10; Gal. iii. 13.

[1631] Gal. i. 4; Col. i. 13; Acts xxvi. 18; Rom. vi. 14.

[1632] Rom. viii. 28; Psa. cxix. 71; 1 Cor. xv. 54-57; Rom. viii. 1.

[1633] Rom. v. 1, 2.
[1634] [Am. ed. inserts a after and.]
[1635] Rom. viii. 14, 15; 1 John iv. 18.
[1636] Gal. iii. 9, 14.

[1637] Titus ii. 14; 1 Thess. i. 10; Gal. iii. 13.

[1638] Gal. i. 4; Col. i. 13; Acts xxvi. 18; Rom. vi. 14.

[1639] Rom. viii. 28; Psa. cxix. 71; 1 Cor. xv. 54-57; Rom. viii. 1.

[1640] Rom. v. 1, 2.
[1641] Rom. viii. 14, 15; 1 John iv. 18.
[1642] Gal. iii. 9, 14.
[1643] Gal. iv. 1-3, 6, 7; v. 1; Acts xv. 10, 11.
[1644] Heb. iv. 14, 16; x. 19-22.
[1645] John vii. 38, 39; 2 Cor. iii. 13, 17, 18.
[1646] Gal. iv. 1-3, 6, 7; v. 1; Acts xv. 10, 11.
[1647] Heb. iv. 14, 16; x. 19-22.
[1648] John vii. 38, 39; 2 Cor. iii. 13, 17, 18.
[1649] James iv. 12; Rom. xiv. 4.

[1650] Acts iv. 19; v. 29; 1 Cor. vii. 23; Matt. xxiii. 8-10; 2 Cor. i. 24; Matt. xv. 9.

[1651] [Am. ed. commandments.]

[1652] Col. ii. 20-23; Gal. i. 10; v. 1; ii. 4, 5; Psa. v. l.

[1653] [Am. ed. omits of.]

[1654] Rom. x. 17; xiv. 23; Isa. viii. 20; Acts xvii. 11; John iv. 22; Hos. v. 11; Rev. xiii. 12, 16, 17; Jer. viii. 9.

[1655] James iv. 12; Rom. xiv. 4.

[1656] Acts iv. 19; v. 29; 1 Cor. vii. 23; Matt. xxiii. 8-10; 2 Cor. i. 24; Matt. xv. 9.

[1657] Col. ii. 20-23; Gal. i. 10; v. 1; ii. 4, 5; Psa. v. l.

[1658] Rom. x. 17; xiv. 23; Isa. viii. 20; Acts xvii. 11; John iv. 22; Hos. v. 11; Rev. xiii. 12, 16, 17; Jer. viii. 9.

[1659] Gal. v. 13; 1 Pet. ii. 16; 2 Pet. ii. 19; John viii. 34; Luke i. 74, 75.

[1660] Gal. v. 13; 1 Pet. ii. 16; 2 Pet. ii. 19; John viii. 34; Luke i. 74, 75.

[1661] [Am. ed. powers.]

[1662] Matt. xii. 25; 1 Pet. ii. 13, 14, 16; Rom. xiii. 1-8; Heb. xiii. 17.

[1663] Rom. i. 32 with 1 Cor. v. 1, 5, 11, 13; 2 John v. 10, 11; and 2 Thess. iii. 14, and 1 Tim. vi. 3-5, and Titus i. 10, 11, 13 and iii. 10, with Matt. xviii. 15-17; 1 Tim. i. 19, 20; Rev. ii. 2, 14, 15, 20; iii. 9.

[1664] Deut. xiii. 6-12; Rom. xiii. 3, 4, with 2 John v. 10, 11; Ezra vii. 23-28; Rev. xvii. 12, 16, 17; Neh. xiii. 15, 17, 21, 22, 25, 30; 2 Kings xxiii. 5, 6, 9, 20, 21; 2 Chron. xxxiv. 33; xv. 12, 13, 16; Dan. iii. 29; 1 Tim. ii. 2; Isa. xlix. 23; Zech. xiii. 2, 3.

[1665] [Am. ed. omits and by the power of the Civil Magistrate, also the prooftexts.]

[1666] Matt. xii. 25; 1 Pet. ii. 13, 14, 16; Rom. xiii. 1-8; Heb. xiii. 17.

[1667] Rom. i. 32 with 1 Cor. v. 1, 5, 11, 13; 2 John v. 10, 11; and 2 Thess. iii. 14, and 1 Tim. vi. 3-5, and Titus i. 10, 11, 13 and iii. 10, with Matt. xviii. 15-17; 1 Tim. i. 19, 20; Rev. ii. 2, 14, 15, 20; iii. 9.

[1668] Deut. xiii. 6-12; Rom. xiii. 3, 4, with 2 John v. 10, 11; Ezra vii. 23-28; Rev. xvii. 12, 16, 17; Neh. xiii. 15, 17, 21, 22, 25, 30; 2 Kings xxiii. 5, 6, 9, 20, 21; 2 Chron. xxxiv. 33; xv. 12, 13, 16; Dan. iii. 29; 1 Tim. ii. 2; Isa. xlix. 23; Zech. xiii. 2, 3.

[1669] Rom. i. 20; Acts xvii. 24; Psa. cxix. 68; Jer. x. 7; Psa. xxxi. 23; xviii. 3; Rom. x. 12; Psa. lxii. 8; Josh. xxiv. 14; Mark xii. 33.

[1670] [Am. ed. by.]
[1671] [Am. ed. representation.]

[1672] Deut. xii. 32; Matt. xv. 9; Acts xvii. 25; Matt. iv. 9, 10; Deut. iv. 15-20; Exod. xx. 4-6; Col. ii. 23.

[1673] Rom. i. 20; Acts xvii. 24; Psa. cxix. 68; Jer. x. 7; Psa. xxxi. 23; xviii. 3; Rom. x. 12; Psa. lxii. 8; Josh. xxiv. 14; Mark xii. 33.

[1674] Deut. xii. 32; Matt. xv. 9; Acts xvii. 25; Matt. iv. 9, 10; Deut. iv. 15-20; Exod. xx. 4-6; Col. ii. 23.

[1675] Matt. iv. 10 with John v. 23 and 2 Cor. xiii. 14; [Am. ed. Rev. v. 11-13].

[1676] Col. ii. 18; Rev. xix. 10; Rom. i. 25.

[1677] John xiv. 6; 1 Tim. ii. 5; Eph. ii. 18; Col. iii. 17.

[1678] Matt. iv. 10 with John v. 23 and 2 Cor. xiii. 14; [Am. ed. Rev. v. 11-13].

[1679] Col. ii. 18; Rev. xix. 10; Rom. i. 25.

[1680] John xiv. 6; 1 Tim. ii. 5; Eph. ii. 18; Col. iii. 17.

[1681] Phil. iv. 6.
[1682] Phil. iv. 6.
[1683] Psa. lxv. 2.
[1684] John xiv. 13, 14; 1 Pet. ii. 5.
[1685] Rom. viii. 26.
[1686] 1 John v. 14.

[1687] Psa. xlvii. 7; Eccles. v. 1, 2; Heb. xii. 28; Gen. xviii. 27; James v. 16; i. 6, 7; Mark xi. 24; Matt. vi. 12, 14, 15; Col. iv. 2; Eph. vi. 18.

[1688] 1 Cor. xiv. 14.
[1689] Psa. lxv. 2.
[1690] John xiv. 13, 14; 1 Pet. ii. 5.
[1691] Rom. viii. 26.
[1692] 1 John v. 14.

[1693] Psa. xlvii. 7; Eccles. v. 1, 2; Heb. xii. 28; Gen. xviii. 27; James v. 16; i. 6, 7; Mark xi. 24; Matt. vi. 12, 14, 15; Col. iv. 2; Eph. vi. 18.

[1694] 1 Cor. xiv. 14.
[1695] 1 John v. 14.

[1696] 1 Tim. ii. 1, 2; John xvii. 20; 2 Sam. vii. 29; Ruth iv. 12.

[1697] 2 Sam. xii. 21-23 with Luke xvi. 25, 26; Rev. xiv. 13.

[1698] 1 John v. 16.
[1699] 1 John v. 14.

[1700] 1 Tim. ii. 1, 2; John xvii. 20; 2 Sam. vii. 29; Ruth iv. 12.

[1701] 2 Sam. xii. 21-23 with Luke xvi. 25, 26; Rev. xiv. 13.

[1702] 1 John v. 16.
[1703] Acts xv. 21; Rev. i. 3.
[1704] 2 Tim. iv. 2.

[1705] James i. 22; Acts x. 33; Matt. xiii. 19; Heb. iv. 2; Isa. lxvi. 2.

[1706] Col. iii. 16; Eph. v. 19; James v. 13.

[1707] Matt. xxviii. 19; 1 Cor. xi. 23-29; Acts ii. 42.

[1708] Deut. vi. 13 with Neh. x. 29.

[1709] Isa. xix. 21 with Eccles. v. 4, 5; [Am. ed. Acts xviii. 18.--Am. ed. reads and vows].

[1710] Acts xv. 21; Rev. i. 3.
[1711] 2 Tim. iv. 2.

[1712] James i. 22; Acts x. 33; Matt. xiii. 19; Heb. iv. 2; Isa. lxvi. 2.

[1713] Col. iii. 16; Eph. v. 19; James v. 13.

[1714] Matt. xxviii. 19; 1 Cor. xi. 23-29; Acts ii. 42.

[1715] Deut. vi. 13 with Neh. x. 29.

[1716] Isa. xix. 21 with Eccles. v. 4, 5; [Am. ed. Acts xviii. 18.--Am. ed. reads and vows].

[1717] Joel ii. 12; Esth. iv. 16; Matt. ix. 15; 1 Cor. vii. 5.

[1718] Joel ii. 12; Esth. iv. 16; Matt. ix. 15; 1 Cor. vii. 5.

[1719] [Amer. ed. has special]
[1720] Psalm cvii. throughout; Esth. ix. 22.
[1721] Heb. xii. 28.
[1722] Psalm cvii. throughout; Esth. ix. 22.
[1723] Heb. xii. 28.
[1724] John iv. 21.
[1725] Mal. i. 11; 1 Tim. ii. 8.
[1726] [Am. ed. inserts in.]
[1727] John iv. 23, 24.

[1728] Jer. x. 25; Deut. vi. 6, 7; Job i. 5; 2 Sam. vi. 18, 20; 1 Pet. iii. 7; Acts x. 2.

[1729] Matt. vi. 11; [Am. ed. Josh. xxiv. 15].
[1730] Matt. vi. 6; Eph. vi. 18.

[1731] Isa. lvi. 7; Heb. x. 25; Prov. i. 20, 21, 24; viii. 34; Acts xiii. 42; Luke iv. 16; Acts ii. 42.

[1732] John iv. 21.
[1733] Mal. i. 11; 1 Tim. ii. 8.
[1734] John iv. 23, 24.

[1735] Jer. x. 25; Deut. vi. 6, 7; Job i. 5; 2 Sam. vi. 18, 20; 1 Pet. iii. 7; Acts x. 2.

[1736] Matt. vi. 11; [Am. ed. Josh. xxiv. 15].
[1737] Matt. vi. 6; Eph. vi. 18.

[1738] Isa. lvi. 7; Heb. x. 25; Prov. i. 20, 21, 24; viii. 34; Acts xiii. 42; Luke iv. 16; Acts ii. 42.

[1739] Exod. xx. 8, 10, 11; Isa. lvi. 2, 4, 6, 7; [Am. ed. Isa. lvi. 6].

[1740] Exod. xx. 8, 10, 11; Isa. lvi. 2, 4, 6, 7; [Am. ed. Isa. lvi. 6].

[1741] Gen. ii. 2, 3; 1 Cor. xvi. 1, 2; Acts xx. 7.

[1742] Rev. i. 10.
[1743] Exod. xx. 8, 10, with Matt. v. 17, 18.

[1744] Gen. ii. 2, 3; 1 Cor. xvi. 1, 2; Acts xx. 7.

[1745] Rev. i. 10.
[1746] Exod. xx. 8, 10, with Matt. v. 17, 18.

[1747] Exod. xx. 8; xvi. 23, 25, 26, 29, 30; xxxi. 15-17; Isa. lviii. 13; Neh. xiii. 15-22.

[1748] Isa. lviii. 13; Matt. xii. 1-13.

[1749] Exod. xx. 8; xvi. 23, 25, 26, 29, 30; xxxi. 15-17; Isa. lviii. 13; Neh. xiii. 15-22.

[1750] Isa. lviii. 13; Matt. xii. 1-13.
[1751] Deut. x. 20.

[1752] Exod. xx. 7; Lev. xix. 12; 2 Cor. i. 23; 2 Chron. vi. 22, 23.

[1753] Deut. x. 20.

[1754] Exod. xx. 7; Lev. xix. 12; 2 Cor. i. 23; 2 Chron. vi. 22, 23.

[1755] Deut. vi. 13.

[1756] Exod. xx. 7; Jer. v. 7; Matt. v. 34, 37; James v. 12.

[1757] Heb. vi. 16; 2 Cor. i. 23; Isa. lxv. 16.

[1758] 1 Kings viii. 31; Neh. xiii. 25; Ezra x. 25.

[1759] Deut. vi. 13.

[1760] Exod. xx. 7; Jer. v. 7; Matt. v. 34, 37; James v. 12.

[1761] Heb. vi. 16; 2 Cor. i. 23; Isa. lxv. 16.

[1762] 1 Kings viii. 31; Neh. xiii. 25; Ezra x. 25.

[1763] Exod. xx. 7; Jer. iv. 2.
[1764] Gen. xxiv. 2, 3, 5, 6, 8, 9.

[1765] Numb. v. 19, 21; Neh. v. 12; Exod. xxii. 7-11.

[1766] Exod. xx. 7; Jer. iv. 2.
[1767] Gen. xxiv. 2, 3, 5, 6, 8, 9.

[1768] Numb. v. 19, 21; Neh. v. 12; Exod. xxii. 7-11.

[1769] Jer. iv. 2; Psa. xxiv. 4.
[1770] 1 Sam. xxv. 22, 32-34; Psa. xv. 4.

[1771] Ezek. xvii. 16, 18, 19; Josh. ix. 18, 19, with 2 Sam. xxi. 1.

[1772] Jer. iv. 2; Psa. xxiv. 4.
[1773] 1 Sam. xxv. 22, 32-34; Psa. xv. 4.

[1774] Ezek. xvii. 16, 18, 19; Josh. ix. 18, 19, with 2 Sam. xxi. 1.

[1775] Isa. xix. 21; Eccles. v. 4-6; Psa. lxi. 8; lxvi. 13, 14.

[1776] Isa. xix. 21; Eccles. v. 4-6; Psa. lxi. 8; lxvi. 13, 14.

[1777] Psa. lxxvi. 11; Jer. xliv. 25, 26.
[1778] [Am. ed. omits the.]

[1779] Deut. xxiii. 21, 23; Psa. 1. 14; Gen. xxviii. 20-22; 1 Sam. i. 11; Psa. lxvi. 13, 14; cxxxii. 2--5.

[1780] Psa. lxxvi. 11; Jer. xliv. 25, 26.

[1781] Deut. xxiii. 21, 23; Psa. 1. 14; Gen. xxviii. 20-22; 1 Sam. i. 11; Psa. lxvi. 13, 14; cxxxii. 2--5.

[1782] Acts xxiii. 12, 14; Mark vi. 26; Numb. xxx. 5, 8, 12, 13.

[1783] Acts xxiii. 12, 14; Mark vi. 26; Numb. xxx. 5, 8, 12, 13.

[1784] [Am. ed. has respects.]

[1785] Matt. xix. 11, 12; 1 Cor. vii. 2, 9; Eph. iv. 28; 1 Pet. iv. 2; 1 Cor. vii. 23.

[1786] Matt. xix. 11, 12; 1 Cor. vii. 2, 9; Eph. iv. 28; 1 Pet. iv. 2; 1 Cor. vii. 23.

[1787] Rom. xiii. 1-4; 1 Pet. ii. 13, 14.
[1788] Rom. xiii. 1-4; 1 Pet. ii. 13, 14.
[1789] Prov. viii. 15, 16; Rom. xiii. 1, 2, 4.

[1790] Psa. ii. 10-12; 1 Tim. ii. 2; Psa. lxxxii. 3, 4; 2 Sam. xxiii. 3; 1 Pet. ii. 13.

[1791] Luke iii. 14; Rom. xiii. 4; Matt. viii. 9, 10; Acts x. 1, 2; Rev. xvii. 14, 16.

[1792] [Am. ed. has occasions.]
[1793] Prov. viii. 15, 16; Rom. xiii. 1, 2, 4.

[1794] Psa. ii. 10-12; 1 Tim. ii. 2; Psa. lxxxii. 3, 4; 2 Sam. xxiii. 3; 1 Pet. ii. 13.

[1795] Luke iii. 14; Rom. xiii. 4; Matt. viii. 9, 10; Acts x. 1, 2; Rev. xvii. 14, 16.

[1796] 2 Chron. xxvi. 18 with Matt. xviii. 17 and xvi. 19; 1 Cor. xii. 28, 29; Eph. iv. 11, 12; 1 Cor. iv. 1, 2; Rom. x. 15; Heb. v. 4.

[1797] Isa. xlix. 23; Psa. cxxii. 9; Ezra vii. 23-28; Lev. xxiv. 16; Deut. xiii. 5, 6, 12; 2 Kings xviii. 4; 1 Chron. xiii. 1-9; 2 Kings xxiii. 1-26; 2 Chron. xxxiv. 33; 2 Chron. xv. 12, 13.

[1798] 2 Chron. xix. 8-11; chaps. xxix. and xxx.; Matt. ii. 4, 5.

[1799] 2 Chron. xxvi. 18 with Matt. xviii. 17 and xvi. 19; 1 Cor. xii. 28, 29; Eph. iv. 11, 12; 1 Cor. iv. 1, 2; Rom. x. 15; Heb. v. 4.

[1800] Isa. xlix. 23; Psa. cxxii. 9; Ezra vii. 23-28; Lev. xxiv. 16; Deut. xiii. 5, 6, 12; 2 Kings xviii. 4; 1 Chron. xiii. 1-9; 2 Kings xxiii. 1-26; 2 Chron. xxxiv. 33; 2 Chron. xv. 12, 13.

[1801] 2 Chron. xix. 8-11; chaps. xxix. and xxx.; Matt. ii. 4, 5.

[1802] [Am. ed. reads of the people.]
[1803] 1 Tim. ii. 1, 2.
[1804] 1 Pet. ii. 17.
[1805] Rom. xiii. 6, 7.
[1806] Rom. xiii. 5; Tit. i. 3.
[1807] 1 Pet. ii. 13, 14, 16.

[1808] Rom. xiii. 1; 1 Kings ii. 35; Acts xxv. 9-11; 2 Pet. ii. 1, 10, 11; Jude 8-11.

[1809] 1 Tim. ii. 1, 2.
[1810] 1 Pet. ii. 17.
[1811] Rom. xiii. 6, 7.
[1812] Rom. xiii. 5; Tit. i. 3.
[1813] 1 Pet. ii. 13, 14, 16.

[1814] Rom. xiii. 1; 1 Kings ii. 35; Acts xxv. 9-11; 2 Pet. ii. 1, 10, 11; Jude 8-11.

[1815] 2 Thess. ii. 4; Rev. xiii. 15-17.
[1816] 2 Thess. ii. 4; Rev. xiii. 15-17.

[1817] Gen. ii. 24; Matt. xix. 5, 6; Prov. ii. 17; [Am. ed. 1 Cor. vii. 2; Mark x. 6-9].

[1818] Gen. ii. 24; Matt. xix. 5, 6; Prov. ii. 17; [Am. ed. 1 Cor. vii. 2; Mark x. 6-9].

[1819] Gen. ii. 18.
[1820] Mal. ii. 15.
[1821] 1 Cor. vii. 2, 9.
[1822] Gen. ii. 18.
[1823] Mal. ii. 15.
[1824] 1 Cor. vii. 2, 9.

[1825] Heb. xiii. 4; 1 Tim. iv. 3; 1 Cor. vii. 36-38; Gen. xxiv. 57, 58.

[1826] 1 Cor. vii. 39.

[1827] Gen. xxxiv. 14; Exod. xxxiv. 16; Deut. vii. 3, 4; 1 Kings xi. 4; Neh. xiii. 25-27; Mal. ii. 11, 12; 2 Cor. vi. 14.

[1828] Heb. xiii. 4; 1 Tim. iv. 3; 1 Cor. vii. 36-38; Gen. xxiv. 57, 58.

[1829] 1 Cor. vii. 39.

[1830] Gen. xxxiv. 14; Exod. xxxiv. 16; Deut. vii. 3, 4; 1 Kings xi. 4; Neh. xiii. 25-27; Mal. ii. 11, 12; 2 Cor. vi. 14.

[1831] Lev. chap. xviii.; 1 Cor. v. 1; Amos ii. 7.

[1832] Mark vi. 18; Lev. xviii. 24-28.
[1833] Lev. xx. 19-21.

[1834] Lev. chap. xviii.; 1 Cor. v. 1; Amos ii. 7.

[1835] Mark vi. 18; Lev. xviii. 24-28.
[1836] Lev. xx. 19-21.
[1837] Matt. i. 18-20.
[1838] Matt. v. 31, 32.
[1839] Matt. xix. 9; Rom. vii. 2, 3.
[1840] Matt. i. 18-20.
[1841] Matt. v. 31, 32.
[1842] Matt. xix. 9; Rom. vii. 2, 3.

[1843] Matt. xix. 8, 9; 1 Cor. vii. 15; Matt. xix. 6.

[1844] Deut. xxiv. 1-4; [Am. ed. Ezra x. 3].

[1845] Matt. xix. 8, 9; 1 Cor. vii. 15; Matt. xix. 6.

[1846] Deut. xxiv. 1-4; [Am. ed. Ezra x. 3].

[1847] Eph. i. 10, 22, 23; v. 23, 27, 32; Col. i. 18.

[1848] Eph. i. 10, 22, 23; v. 23, 27, 32; Col. i. 18.

[1849] 1 Cor. i. 2; xii. 12, 13; Psa. ii. 8; Rev. vii. 9; Rom. xv. 9-12.

[1850] [Am. ed. together with, instead of and of.]

[1851] 1 Cor. vii. 14; Acts ii. 39; Ezek. xvi. 20, 21; Rom. xi. 16; Gen. iii. 15; xvii. 7; [Am. ed. Gal. iii. 7, 9, 14; Rom. iv. throughout].

[1852] Matt. xiii. 47; Isa. ix. 7.

[1853] Eph. ii. 19; iii. 15; [Am. ed. Prov. xxix. 18].

[1854] Acts ii. 47.

[1855] 1 Cor. i. 2; xii. 12, 13; Psa. ii. 8; Rev. vii. 9; Rom. xv. 9-12.

[1856] 1 Cor. vii. 14; Acts ii. 39; Ezek. xvi. 20, 21; Rom. xi. 16; Gen. iii. 15; xvii. 7; [Am. ed. Gal. iii. 7, 9, 14; Rom. iv. throughout].

[1857] Matt. xiii. 47; Isa. ix. 7.

[1858] Eph. ii. 19; iii. 15; [Am. ed. Prov. xxix. 18].

[1859] Acts ii. 47.

[1860] 1 Cor. xii. 23; Eph. iv. 11-13; Matt. xxviii. 19, 20; Isa. lix. 21.

[1861] 1 Cor. xii. 23; Eph. iv. 11-13; Matt. xxviii. 19, 20; Isa. lix. 21.

[1862] Rom. xi. 3, 4; Rev. xii. 6, 14; [Am. ed. Acts ix. 31].

[1863] Rev. chaps. ii. and iii.; 1 Cor. v. 6, 7.

[1864] Rom. xi. 3, 4; Rev. xii. 6, 14; [Am. ed. Acts ix. 31].

[1865] Rev. chaps. ii. and iii.; 1 Cor. v. 6, 7.

[1866] 1 Cor. xiii. 12; Rev. chaps. ii. and iii.; Matt. xiii. 24-30, 47.

[1867] Rev. xviii. 2; Rom. xi. 18-22.

[1868] Matt. xvi. 18; Psa. lxxii. 17; cii. 28; Matt. xxviii. 19, 20.

[1869] 1 Cor. xiii. 12; Rev. chaps. ii. and iii.; Matt. xiii. 24-30, 47.

[1870] Rev. xviii. 2; Rom. xi. 18-22.

[1871] Matt. xvi. 18; Psa. lxxii. 17; cii. 28; Matt. xxviii. 19, 20.

[1872] Col. i. 18; Eph. i. 22.
[1873] Col. i. 18; Eph. i. 22.

[1874] Matt. xxiii. 8-10; 2 Thess. ii. 3, 4, 8, 9; Rev. xiii. 6.

[1875] Matt. xxiii. 8-10; 2 Thess. ii. 3, 4, 8, 9; Rev. xiii. 6.

[1876] 1 John i. 3; Eph. iii. 16-19; John i. 16; Eph. ii. 5, 6; Phil. iii. 10; Rom. vi. 5, 6; 2 Tim. ii. 12.

[1877] Eph. iv. 15, 16; 1 Cor. xii. 7; iii. 21-23; Col. ii. 19.

[1878] 1 Thess. v. 11, 14; Rom. i. 11, 12, 14; 1 John iii. 16-18; Gal. vi. 10.

[1879] 1 John i. 3; Eph. iii. 16-19; John i. 16; Eph. ii. 5, 6; Phil. iii. 10; Rom. vi. 5, 6; 2 Tim. ii. 12.

[1880] Eph. iv. 15, 16; 1 Cor. xii. 7; iii. 21-23; Col. ii. 19.

[1881] 1 Thess. v. 11, 14; Rom. i. 11, 12, 14; 1 John iii. 16-18; Gal. vi. 10.

[1882] Heb. x. 24, 25; Acts ii. 42, 46; Isa. ii. 3; 1 Cor. xi. 20.

[1883] Heb. x. 24, 25; Acts ii. 42, 46; Isa. ii. 3; 1 Cor. xi. 20.

[1884] Acts ii. 44, 45; 1 John iii. 17; 2 Cor. chaps. viii. and ix.; Acts xi. 29, 30.

[1885] Acts ii. 44, 45; 1 John iii. 17; 2 Cor. chaps. viii. and ix.; Acts xi. 29, 30.

[1886] Col. i. 18, 19; 1 Cor. viii. 6; Isa. xlii. 8; 1 Tim. vi. 15, 16; Psa. xlv. 7 with Heb. i. 8, 9.

[1887] [Am. ed. property.]
[1888] Exod. xx. 15; Eph. iv. 28; Acts v. 4.

[1889] Col. i. 18, 19; 1 Cor. viii. 6; Isa. xlii. 8; 1 Tim. vi. 15, 16; Psa. xlv. 7 with Heb. i. 8, 9.

[1890] Exod. xx. 15; Eph. iv. 28; Acts v. 4.
[1891] Rom. iv. 11; Gen. xvii. 7, 10.
[1892] Matt. xxviii. 19; 1 Cor. xi. 23.
[1893] 1 Cor. x. 16; xi. 25, 26; Gal. iii. 27.

[1894] Rom. xv. 8; Exod. xii. 48; Gen. xxxiv. 14; [Am. ed. 1 Cor. x. 21].

[1895] Rom. vi. 3, 4; 1 Cor. x. 16, 21.
[1896] Rom. iv. 11; Gen. xvii. 7, 10.
[1897] Matt. xxviii. 19; 1 Cor. xi. 23.
[1898] 1 Cor. x. 16; xi. 25, 26; Gal. iii. 27.

[1899] Rom. xv. 8; Exod. xii. 48; Gen. xxxiv. 14; [Am. ed. 1 Cor. x. 21].

[1900] Rom. vi. 3, 4; 1 Cor. x. 16, 21.
[1901] Am. ed. omits the.

[1902] Gen. xvii. 10; Matt. xxvi. 27, 28; Tit. iii. 5.

[1903] Gen. xvii. 10; Matt. xxvi. 27, 28; Tit. iii. 5.

[1904] Rom. ii. 28, 29; 1 Pet. iii. 21.
[1905] Matt. iii. 11; 1 Cor. xii. 13.
[1906] Matt. xxvi. 27, 28; xxviii. 19, 20.
[1907] Rom. ii. 28, 29; 1 Pet. iii. 21.
[1908] Matt. iii. 11; 1 Cor. xii. 13.
[1909] Matt. xxvi. 27, 28; xxviii. 19, 20.

[1910] Matt. xxviii. 19; 1 Cor. xi. 20, 23; iv. 1; Heb. v. 4.

[1911] Matt. xxviii. 19; 1 Cor. xi. 20, 23; iv. 1; Heb. v. 4.

[1912] 1 Cor. x. 1-4; [Am. ed. 1 Cor. v. 7, 8].
[1913] 1 Cor. x. 1-4; [Am. ed. 1 Cor. v. 7, 8].
[1914] Matt. xxviii. 19; [Am. ed. Mark xvi. 16].

[1915] 1 Cor. xii. 13; [Am. ed. Gal. iii. 27, 28].

[1916] Rom. iv. 11 with Col. ii. 11, 12.
[1917] Gal. iii. 27; Rom. vi. 5.
[1918] Tit. iii. 5.

[1919] Mark i. 4; [Am. ed. Acts ii. 38; xxii. 16].

[1920] Rom. vi. 3, 4.
[1921] Matt. xxviii. 19, 20.
[1922] Matt. xxviii. 19; [Am. ed. Mark xvi. 16].

[1923] 1 Cor. xii. 13; [Am. ed. Gal. iii. 27, 28].

[1924] Rom. iv. 11 with Col. ii. 11, 12.
[1925] Gal. iii. 27; Rom. vi. 5.
[1926] Tit. iii. 5.

[1927] Mark i. 4; [Am. ed. Acts ii. 38; xxii. 16].

[1928] Rom. vi. 3, 4.
[1929] Matt. xxviii. 19, 20.

[1930] Matt. iii. 11; John i. 33; Matt. xxviii. 19, 20; [Am. ed. Acts x. 47; viii. 36, 38].

[1931] Matt. iii. 11; John i. 33; Matt. xxviii. 19, 20; [Am. ed. Acts x. 47; viii. 36, 38].

[1932] Heb. ix. 10, 19-22; Acts ii. 41; xvi. 33; Mark vii. 4.

[1933] Heb. ix. 10, 19-22; Acts ii. 41; xvi. 33; Mark vii. 4.

[1934] Mark xvi. 15, 16; Acts viii. 37, 38.
[1935] Mark xvi. 15, 16; Acts viii. 37, 38.

[1936] Gen. xvii. 7, 9, with Gal. iii. 9, 14, and Col. ii. 11, 12, and Acts ii. 38, 39, and Rom. iv. 11, 12; 1 Cor. vii. 14; Matt. xxviii. 19; Mark x. 13-16; Luke xviii. 15; [Am. ed. Acts xvi. 14, 15, 33].

[1937] Gen. xvii. 7, 9, with Gal. iii. 9, 14, and Col. ii. 11, 12, and Acts ii. 38, 39, and Rom. iv. 11, 12; 1 Cor. vii. 14; Matt. xxviii. 19; Mark x. 13-16; Luke xviii. 15; [Am. ed. Acts xvi. 14, 15, 33].

[1938] Luke vii. 30 with Exod. iv. 24-26.
[1939] Rom. iv. 11; Acts x. 2, 4, 22, 31, 45, 47.
[1940] Acts viii. 13, 23.
[1941] Luke vii. 30 with Exod. iv. 24-26.
[1942] Rom. iv. 11; Acts x. 2, 4, 22, 31, 45, 47.
[1943] Acts viii. 13, 23.
[1944] John iii. 5, 8.

[1945] Gal. iii. 27; Tit. iii. 5; Eph. v. 25, 26; Acts ii. 38, 41.

[1946] John iii. 5, 8.

[1947] Gal. iii. 27; Tit. iii. 5; Eph. v. 25, 26; Acts ii. 38, 41.

[1948] Tit. iii. 5.
[1949] Tit. iii. 5.
[1950] 1 Cor. xi. 23-26; x. 16, 17, 21; xii. 13.
[1951] 1 Cor. xi. 23-26; x. 16, 17, 21; xii. 13.
[1952] Heb. ix. 22, 25, 26, 28.

[1953] 1 Cor. xi. 24-26; Matt. xxvi. 26, 27; [Am. ed. Luke xxii. 19, 20].

[1954] Heb. vii. 23, 24, 27; x. 11, 12, 14, 18.
[1955] Heb. ix. 22, 25, 26, 28.

[1956] 1 Cor. xi. 24-26; Matt. xxvi. 26, 27; [Am. ed. Luke xxii. 19, 20].

[1957] Heb. vii. 23, 24, 27; x. 11, 12, 14, 18.

[1958] Matt. xxvi. 26-28, and Mark xiv. 22-24, and Luke xxii. 19, 20, with 1 Cor. xi. 23-27.

[1959] Acts xx. 7; 1 Cor. xi. 20.

[1960] Matt. xxvi. 26-28, and Mark xiv. 22-24, and Luke xxii. 19, 20, with 1 Cor. xi. 23-27.

[1961] Acts xx. 7; 1 Cor. xi. 20.
[1962] 1 Cor. x. 6.
[1963] Mark iv. 23; 1 Cor. xi. 25-29.
[1964] Matt. xv. 9.
[1965] 1 Cor. x. 6.
[1966] Mark iv. 23; 1 Cor. xi. 25-29.
[1967] Matt. xv. 9.
[1968] Matt. xxvi. 26-28.
[1969] Matt. xxvi. 26-28.
[1970] 1 Cor. xi. 26-28; Matt. xxvi. 29.
[1971] 1 Cor. xi. 26-28; Matt. xxvi. 29.

[1972] Acts iii. 21 with 1 Cor. xi. 24-26; Luke xxiv. 6, 39.

[1973] Acts iii. 21 with 1 Cor. xi. 24-26; Luke xxiv. 6, 39.

[1974] 1 Cor. xi. 28; [Am. ed. 1 Cor. v. 7, 8].
[1975] 1 Cor. x. 16; [Am. ed. 1 Cor. x. 3, 4].
[1976] 1 Cor. xi. 28; [Am. ed. 1 Cor. v. 7, 8].
[1977] 1 Cor. x. 16; [Am. ed. 1 Cor. x. 3, 4].

[1978] 1 Cor. xi. 27-29; 2 Cor. vi. 14-16; [Am. ed. 1 Cor. x. 21].

[1979] 1 Cor. v. 6, 7, 13; 2 Thess. iii. 6, 14, 15; Matt. vii. 6.

[1980] 1 Cor. xi. 27-29; 2 Cor. vi. 14-16; [Am. ed. 1 Cor. x. 21].

[1981] 1 Cor. v. 6, 7, 13; 2 Thess. iii. 6, 14, 15; Matt. vii. 6.

[1982] Isa. ix. 6, 7; 1 Tim. v. 17; 1 Thess. v. 12; Acts xx. 17, 28; Heb. xiii. 7, 17, 24; 1 Cor. xii. 28; Matt. xxviii. 18-20; [Am. ed. Psa. ii. 6-9; John xviii. 36].

[1983] Isa. ix. 6, 7; 1 Tim. v. 17; 1 Thess. v. 12; Acts xx. 17, 28; Heb. xiii. 7, 17, 24; 1 Cor. xii. 28; Matt. xxviii. 18-20; [Am. ed. Psa. ii. 6-9; John xviii. 36].

[1984] Matt. xvi. 19; xviii. 17, 18; John xx. 21-23; 2 Cor. ii. 6-8.

[1985] Matt. xvi. 19; xviii. 17, 18; John xx. 21-23; 2 Cor. ii. 6-8.

[1986] [Am. ed. omits the.]

[1987] 1 Cor. chap. v.; 1 Tim. v. 20; Matt. vii. 6; 1 Tim. i. 20; 1 Cor. xi. 27 to the end, with Jude 23.

[1988] 1 Cor. chap. v.; 1 Tim. v. 20; Matt. vii. 6; 1 Tim. i. 20; 1 Cor. xi. 27 to the end, with Jude 23.

[1989] 1 Thess. v. 12; 2 Thess. iii. 6, 14, 15; 1 Cor. v. 4, 5, 13; Matt. xviii. 17; Tit. iii. 10.

[1990] 1 Thess. v. 12; 2 Thess. iii. 6, 14, 15; 1 Cor. v. 4, 5, 13; Matt. xviii. 17; Tit. iii. 10.

[1991] Acts xv. 2, 4, 6.
[1992] Acts xv. 2, 4, 6.

[1993] Isa. xlix. 23; 1 Tim. ii. 1, 2; 2 Chron. xix. 8-11; chaps. xxix., xxx.; Matt. ii. 4, 5; Prov. xi. 14.

[1994] Acts xv. 2, 4, 22, 23, 25.
[1995] [Am. ed. omits this whole section.]

[1996] Isa. xlix. 23; 1 Tim. ii. 1, 2; 2 Chron. xix. 8-11; chaps. xxix., xxx.; Matt. ii. 4, 5; Prov. xi. 14.

[1997] Acts xv. 2, 4, 22, 23, 25.

[1998] Acts xv. 15, 19, 24, 27-31; xvi. 4; Matt. xviii. 17-20.

[1999] Acts xv. 15, 19, 24, 27-31; xvi. 4; Matt. xviii. 17-20.

[2000] Eph. ii. 20; Acts xvii. 11; 1 Cor. ii. 5; 2 Cor. i. 24.

[2001] Eph. ii. 20; Acts xvii. 11; 1 Cor. ii. 5; 2 Cor. i. 24.

[2002] Luke xii. 13, 14; John xviii. 36.
[2003] Luke xii. 13, 14; John xviii. 36.
[2004] [Am. ed. has Man.]
[2005] Gen. iii. 19; Acts xiii. 36.
[2006] Luke xxiii. 43; Eccles. xii. 7.
[2007] Gen. iii. 19; Acts xiii. 36.
[2008] Luke xxiii. 43; Eccles. xii. 7.

[2009] Heb. xii. 23; 2 Cor. v. 1, 6, 8; Phil. i. 23, with Acts iii. 21 and Eph. iv. 10; [Am. ed. 1 John iii. 2].

[2010] Luke xvi. 23, 24; Acts i. 25; Jude 6, 7; 1 Pet. iii. 19.

[2011] Heb. xii. 23; 2 Cor. v. 1, 6, 8; Phil. i. 23, with Acts iii. 21 and Eph. iv. 10; [Am. ed. 1 John iii. 2].

[2012] Luke xvi. 23, 24; Acts i. 25; Jude 6, 7; 1 Pet. iii. 19.

[2013] 1 Thess. iv. 17; 1 Cor. xv. 51, 52.
[2014] Job xix. 26, 27; 1 Cor. xv. 42-44.
[2015] 1 Thess. iv. 17; 1 Cor. xv. 51, 52.
[2016] Job xix. 26, 27; 1 Cor. xv. 42-44.

[2017] Acts xxiv. 15; John v. 28, 29; 1 Cor. xv. 42; Phil. iii. 21.

[2018] Acts xxiv. 15; John v. 28, 29; 1 Cor. xv. 42; Phil. iii. 21.

[2019] Acts xvii. 31.
[2020] Acts xvii. 31.
[2021] John v. 22, 27.
[2022] 1 Cor. vi. 3; Jude 6; 2 Pet. ii. 4.

[2023] 2 Cor. v. 10; Eccles. xii. 14; Rom. ii. 16; xiv. 10, 12; Matt. xii. 36, 37.

[2024] John v. 22, 27.
[2025] 1 Cor. vi. 3; Jude 6; 2 Pet. ii. 4.

[2026] 2 Cor. v. 10; Eccles. xii. 14; Rom. ii. 16; xiv. 10, 12; Matt. xii. 36, 37.

[2027] Rom. ix. 23; Matt. xxv. 21.

[2028] Rom. ii. 5, 6; 2 Thess. i. 7, 8; Rom. ix. 22.

[2029] Matt. xxv. 31-34; Acts iii. 19; 2 Thess. i. 7.

[2030] Matt. xxv. 41, 46; 2 Thess. i. 9; [Am. ed. Isa. lxvi. 24].

[2031] Matt. xxv. 41, 46; 2 Thess. i. 9; [Am. ed. Isa. lxvi. 24].

[2032] 2 Pet. iii. 11, 14; 2 Cor. v. 10, 11; 2 Thess. i. 5-7; Luke xxi. 27, 28; Rom. viii. 23-25.

[2033] Matt. xxiv. 36, 42-44; Mark xiii. 35-37; Luke xii. 35, 36; Rev. xxii. 20.

[2034] 2 Pet. iii. 11, 14; 2 Cor. v. 10, 11; 2 Thess. i. 5-7; Luke xxi. 27, 28; Rom. viii. 23-25.

[2035] Matt. xxiv. 36, 42-44; Mark xiii. 35-37; Luke xii. 35, 36; Rev. xxii. 20. __________________________________________________________________

Page facsimile

Page facsimile __________________________________________________________________ __________________________________________________________________

THE WESTMINSTER SHORTER CATECHISM. A.D. 1647.
Catechismus Westmonasteriensis Minor.

[This Catechism was prepared by the Westminster Assembly in 1647, and adopted by the General Assembly of the Church of Scotland, 1648; by the Presbyterian Synod of New York and Philadelphia, May, 1788: and by nearly all the Calvinistic Presbyterian and Congregational Churches of the English tongue. It was translated into Greek, Hebrew, Arabic, and many other languages, and appeared in innumerable editions. Although little known on the continent of Europe, it is more extensively used than any other Protestant catechism, except perhaps the Small Catechism of Luther and the Heidelberg Catechism. Want of space compels us to omit the Assembly's Larger Catechism, which is easy of access. For the same reason we have omitted the Scripture proofs.

The English original is conformed to the edition of the Presbyterian Board, compared with the London edition of 1658 and other older English and Scotch editions, which present no variations of any account. The Latin translation is from the Cambridge and Edinburgh editions, containing the Confession and both Catechisms, and reprinted in Niemeyer's Appendix.]

The Shorter Catechism. Catechismus Minor. Question. 1. What is the chief end of man? Quæstio. Quis hominis finis est præcipuus? Answer. Man's chief end is to glorify God, and to enjoy him forever. Responsio. Præcipuus hominis finis est, Deum glorificare, eodemque frui in æternum. Ques. 2. What rule hath God given to direct us how we may glorify and enjoy him? Quæs. Quam nobis regulam dedit Deus, qua nos ad ejus glorificationem ac fruitionem dirigamur? Ans. The Word of God, which is contained in the Scriptures of the Old and New Testaments, [2036] is the only rule to direct us how we may glorify and enjoy him. Resp. Verbum Dei (quod Scripturis Veteris ac Novi instrumenti comprehenditur) est unica regula, qua nos ad ejus glorificationem ac fruitionem dirigamur. Ques. 3. What do the Scriptures principally teach? Quæs. Quid est quod Scripturæ præcipue docent? Ans. The Scriptures principally teach what man is to believe concerning God, and what duty God requires of man. Resp. Duo imprimis sunt quæ Scripturæ docent, quid homini de Deo sit credendum, quidque officii exigat ab homine Deus. Ques.4. What is GOD? Quæs. Quid est Deus? Ans. God is a Spirit, infinite, eternal, and unchangeable, in his Resp. Deus est Spiritus essentia, sapientia, potentia, sanctitate, justitia,

being, wisdom, power, holiness, justice, goodness, and truth. bonitate ac veritate infinitus, æternus, ac immutabilis. Ques. 5. Are there more Gods than one? Quæs. Suntne plures uno Deo? Ans. There is but one only, the living and true God. Resp. Unus est unicusque, vivens ille verusque Deus. Ques. 6. How many persons are there in the Godhead? Quæs. Quot sunt personæ in Deitate? Ans. There are three persons in the Godhead: the Father, the Son, and the Holy Ghost; and these three are one God, the same in substance, equal in power and glory. Resp. In Deitate personæ tres sunt, Pater, Filius, ac Spiritus Sanctus; suntque hæ tres personæ Deus unus, substantia eædem, potentia ac gloria coæquales. Ques. 7. What are the decrees of God? Quæs. Quid sunt decreta Dei? Ans. The decrees of God are his eternal purpose according to the counsel of his will, whereby, for his own glory, he hath fore-ordained whatsoever comes to pass. Resp. Decreta Dei sunt æternum ejus propositum secundum voluntatis suæ consilium, quo quicquid unquam evenit, propter suam ipsius gloriam præordinavit. Ques. 8. How doth God execute his decrees? Quæs. Quomodo decreta sua exequitur Deus? Ans. God executeth his decrees in the works of creation and providence. Resp. Deus exequitur decreta sua creationis operibus ac providentiæ. Ques. 9. What is the work of creation? Quæs. Quid est opus creationis? Ans. The work of creation is God's making all things of nothing, by the word of his power, in the space of six days, and all very good. Resp. Opus creationis est quo Deus per verbum potentiæ suæ omnia sex dierum spatio ex nihilo condidit, atque omnia quidem valde bona. Ques. 10. How did God create man? Quæs. Qualem creavit Deus hominem? Ans. God created man, male and female, after his own image, in knowledge, righteousness, and holiness, Resp. Deus hominem creavit marem ac foeminam, juxta suam ipsius imaginem, in cognitione, justitia ac

with dominion over the creatures. sanctitate, dominium habentem in creaturas. Ques. 11. What are God's works of providence? Quæs. Quænam sunt opera Divinæ providentiæ? Ans. God's works of providence are his most holy, wise, and powerful preserving and governing all his creatures, and all their actions. Resp. Providentiæ Divinæ opera sunt sanctissima Dei, sapientissima potentissimaque creaturarum suarum omnium, earumque actionum conservatio et gubernatio. Ques. 12. What special act of providence did God exercise towards man, in the estate wherein he was created? Quæs. Quem peculiarem providentiæ suæ actum exercebat Deus circa hominem in statu creationis suæ existentem? Ans. When God had created man, he entered into a covenant of life with him, upon condition of perfect obedience; forbidding him to eat of the tree of knowledge of good and evil, upon pain of death. Resp. Postquam Deus hominem condidisset, inibat cum illo foedus vitæ, sub conditione perfectæ, obedientiæ; esu de arbore scientiæ boni malique sub poena mortis eidem interdicens. Ques. 13. Did our first parents continue in the estate wherein they were created? Quæs. An vero Primi nostri Parentes in quo creati fuerant statu perstitere? Ans. Our first parents, being left to the freedom of their own will, fell from the estate wherein they were created, by sinning against God. Resp. Primi Parentes voluntatis suæ libertati permissi peccando in Deum statu in quo creati fuerant exciderunt. Ques. 14. What is sin? Quæs. Quid est peccatum? Ans. Sin is any want of conformity unto, or transgression of, the law of God. Resp. Peccatum est defectus quilibet conformitatis cum lege Divina, seu quævis ejusdem transgressio. Ques. 15. What was the sin whereby our first parents fell from the estate wherein they were created? Quæs. Quodnam erat peccatum istud quo primi parentes statu in quo creati fuerant exciderunt? Ans. The sin whereby our first parents fell from the estate wherein Resp. Peccatum istud quo primi parentes statu in quo creati fuerant

they were created, was their eating the forbidden fruit. exciderunt, erat comestio fructus interdicti. Ques. 16. Did all mankind fall in Adam's first transgression? Quæs. Totumne genus humanum cecidit in prima Adami transgressione? Ans. The covenant being made with Adam, not only for himself, but for his posterity, all mankind descending from him by ordinary generation, sinned in him, and fell with him, in his first transgression. Resp. Quandoquidem foedus cum Adamo ictum fuerat non suo tantum sed et posterorum suorum nomine; exinde factum est ut totum genus humanum ab illo generatione ordinaria procreatum, in eo peccaverit, cumque eo ceciderit, in prima ejus transgressione. Ques. 17. Into what estate did the fall bring mankind? Quæs. In quem vero statum præcipitavit lapsus iste humanum genus? Ans. The fall brought mankind into an estate of sin and misery. Resp. Lapsus iste humanum genus in statum peccati ac miseriæ præcipitavit. Ques. 18. Wherein consists the sinfulness of that estate whereinto man fell? Quæs. In quo consistit status illius in quem lapsus est homo peccaminositas? Ans. The sinfulness of that estate whereinto man fell, consists in the guilt of Adam's first sin, the want of original righteousness, and the corruption of his whole nature, which is commonly called original sin; together with all actual transgressions which proceed from it. Resp. Status in quem lapsus est homo peccaminositas consistit in reatu primi illius peccati quod Adamus admisit, in defectu originalis justitiæ, totiusque naturæ corruptione, quod Peccatum originale vulgo dicitur; una cum omnibus peccatis actualibus exinde profluentibus. Ques. 19. What is the misery of that estate whereinto man fell? Quæs. Quæ miseria est illius status in quem homo lapsus est? Ans. All mankind by their fall lost communion with God, are under his wrath and curse, and so made liable to all the [2037] miseries in Resp. Universum genus humanum lapsu suo communionem cum Deo perdidit, sub ira ejus et maledictione est constitutum, adeoque cunctis hujus

this life, to death itself, and to the pains of hell forever. vitæ miseriis, ipsi morti, infernique cruciatibus in æternum est obnoxium. Ques. 20. Did God leave all mankind, to perish in the estate of sin and misery? Quæs. An vero Deus humanum genus universum in statu peccati ac miseriæ periturum dereliquit? Ans. God, having out of his mere good pleasure, from all eternity, elected some to everlasting life, did enter into a covenant of grace, to deliver them out of the estate of sin and misery, and to bring them into an estate of salvation by a Redeemer. Resp. Deus cum ex mero suo beneplacito nonnullos ad vitam æternam ab omni retro æternitate elegisset, foedus gratiæ cum eis iniit; se nempe liberaturum eos e statu peccati ac miseriæ, atque in statum salutis per redemptorem translaturum. Ques. 21. Who is the Redeemer of God's elect? Quæs. Quis est Redemptor electorum Dei? Ans. The only Redeemer of God's elect is the Lord Jesus Christ, who being the eternal Son of God became man, and so was, and continueth to be, God and man, in two distinct natures, and one person forever. Resp. Dominus Jesus Christus est electorum Dei Redemptor unicus, qui æternus Dei Filius cum esset, factus est homo; adeoque fuit, est, eritque Theanthropos, e naturis duabus distinctis persona unica in sempiternum. Ques. 22. How did Christ, being the Son of God, become man? Quæs. Qui autem Christus, Filius Dei cum esset, factus est homo? Ans. Christ, the Son of God, became man, by taking to himself a true body, and a reasonable soul, being conceived by the power of the Holy Ghost, in the womb of the Virgin Mary, and born of her, yet without sin. Resp. Christus Filius Dei factus est homo, dum corpus verum, animamque rationalem assumeret sibi vi Spiritus Sancti in utero eque substantia Virginis Mariæ conceptus, et ex eadem natus, immunis tamen a peccato. Ques. 23. What offices doth Christ execute as our Redeemer? Quæs. Quæ munera Christus ut Redemptor noster obit? Ans. Christ, as our Redeemer, executeth the offices of a Prophet, Resp. Christus quatenus Redemptor noster obit munera Prophetæ,

of a Priest, and of a King, both in his estate of humiliation and exaltation. Sacerdotis ac Regis, cum in humiliationis tum in exaltationis suæ statu. Ques. 24. How doth Christ execute the office of a Prophet? Quæs. Quomodo Prophetæ munere defungitur Christus? Ans. Christ executeth the office of a Prophet, in revealing to us by his Word and Spirit, the will of God for our salvation. Resp. Christus defungitur Prophetæ munere, voluntatem Dei in salutem nostram nobis per verbum suum spiritumque revelando. Ques. 25. How doth Christ execute the office of a Priest? Quæs. Qua ratione exequitur Christus munus Sacerdotale? Ans. Christ executeth the office of a Priest, in his once offering up of himself a sacrifice to satisfy divine justice, and reconcile us to God, and in [2038] making continual intercession for us. Resp. Christus exequitur Sacerdotale munus, semetipsum semel in sacrificium offerendo, quo justitiæ divinæ satisfaceret, nosque Deo conciliaret; prout etiam perpetuo pro nobis intercedendo. Ques. 26. How doth Christ execute the office of a King? Quæs. Qui exequitur Christus munus Regium? Ans. Christ executeth the office of a King, in subduing us to himself, in ruling and defending us, and in [2039] restraining and conquering all his and our enemies. Resp. Christus exequitur munus Regium nos sibi subjugando, nos gubernando, tuendoque, ut etiam hostes suos nostrosque coërcendo ac debellando. Ques. 27. Wherein did Christ's humiliation consist? Quæs. In quo constitit Christi humiliatio? Ans. Christ's humiliation consisted in his being born, and that in a low condition, made under the law, undergoing the miseries of this life, the wrath of God, and the cursed death of the cross; in being buried, and continuing under the power of death for a time. Resp. Humiliatio Christi in eo constitit quod fuerit natus, et quidem humili conditione, factus sub lege, quodque vitæ hujus miserias, iram Dei mortemque crucis execrabilem subierit; quod sepultus fuerit, et sub potestate mortis aliquandiu commoratus.

Ques. 28. Wherein consisteth Christ's exaltation? Quæs. In quo consistit Christi exaltatio? Ans. Christ's exaltation consisteth in his rising again from the dead on the third day, in ascending up into heaven, in sitting at the right hand of God the Father, and in coming to judge the world at the last day. Resp. Exaltatio Christi consistit in resurrectione ejus a mortuis tertio die, ascensu in coelum, sessione ad dextram Dei Patris, adventu ejus ad mundum judicandum die novissimo. Ques. 29. How are we made partakers of the redemption purchased by Christ? Quæs. Qua ratione participes efficimur redemptionis per Christum acquisitæ? Ans. We are made partakers of the redemption purchased by Christ, by the effectual application of it to us by his Holy Spirit. Resp. Redemptionis per Christum acquisitæ participes efficimur ejusdem nobis efficaci per Spiritum ejus Sanctum, applicatione. Ques. 30. How doth the Spirit apply to us the redemption purchased by Christ? Quæs. Quomodo nobis applicat Spiritus redemptionem per Christum acquisitam? Ans. The Spirit applieth to us the redemption purchased by Christ, by working faith in us, and thereby uniting us to Christ in our effectual calling. Resp. Spiritus nobis applicat redemptionem per Christum acquisitam fidem in nobis efficiendo, ac per eandem nos Christo in vocatione nostra efficaci uniendo. Ques. 31. What is effectual calling? Quæs. Quid est vocatio efficax? Ans. Effectual calling is the work of God's Spirit, whereby, convincing us of our sin and misery, enlightening our minds in the knowledge of Christ, and renewing our wills, he doth persuade and enable us to embrace Jesus Christ, freely offered to us in the gospel. Resp. Vocatio efficax est Spiritus Dei opus, quo nos peccati ac miseriæ nostræ arguens, mentes nostras cognitione Christi illuminans, voluntates nostras renovans, prorsus nobis persuadet, et vires sufficit, ut Jesum Christum amplectamur, gratuito nobis oblatum in Evangelio. Ques. 32. What benefits do they Quæs. Quænam beneficia in hac

that are effectually called partake of in this life? vita consequuntur ii qui sunt vocati efficaciter? Ans. They that are effectually called do in this life partake of justification, adoption, sanctification, and the several benefits which, in this life, do either accompany or flow from them. Resp. Qui vocati sunt efficaciter, justificationem, adoptionem, et sanctificationem in hac vita consequuntur, una cum omnibus iis beneficiis quæcunque solent in hac vita comitari illas, aut ab iisdem promanare. Ques. 33. What is justification? Quæs. Quid est justificatio? Ans. Justification is an act of God's free grace, wherein he pardoneth all our sins, and accepteth us as righteous in his sight, only for the righteousness of Christ imputed to us, and received by faith alone. Resp. Justificatio est actus gratiæ Dei gratuitæ, quo peccata nobis condonat omnia, nosque tanquam justos in conspectu suo acceptat, propter solam Christi justitiam nobis imputatam, per fidem tantum apprehensam. Ques. 34. What is adoption? Quæs. Quid est adoptio? Ans. Adoption is an act of God's free grace, whereby we are received into the number, and have a right to all the privileges, of the sons of God. Resp. Adoptio est actus gratiæ Dei gratuitæ, quo in numerum recipimur ac jus obtinemus ad omnia privilegia filiorum Dei. Ques. 35. What is sanctification? Quæs. Quid est sanctificatio? Ans. Sanctification is the work of God's free grace, whereby we are renewed in the whole man after the image of God, and are enabled more and more to die unto sin, and live unto righteousness. Resp. Sanctificatio est opus gratiæ Dei gratuitæ, quo in toto homine secundum imaginem Dei renovamur, et potentes efficimur, qui magis in dies magisque peccato quidem moriamur, justitiæ autem vivamus. Ques. 36. What are the benefits which in this life do accompany or flow from justification, adoption, and sanctification? Quæs. Quænam sunt illa beneficia quæ justificationem, adoptionem et sanctificationem in hac vita vel comitantur, vel ab eis promanant? Ans. The benefits which in this life do accompany or flow from justification, adoption, and sanctification, are, assurance of God's love, Resp. Quæ justificationem, adoptionem et sanctificationem in hac vita vel comitantur vel ab eis promanant beneficia, sunt certitudo amoris Dei,

peace of conscience, joy in the Holy Ghost, increase of grace, and perseverance therein to the end. pax conscientiæ, gaudium in Spiritu Sancto, gratiæ incrementum, in eaque ad finem usque perseverantia. Ques. 37. What benefits do believers receive from Christ at death? Quæs. Quænam a Christo beneficia in morte percipiunt fideles? Ans. The souls of believers are, at their death, made perfect in holiness, and do immediately pass into glory; and their bodies, being still united to Christ, do rest in their graves till the resurrection. Resp. Animæ fidelium in morte fiunt perfecte sanctæ, ac protinus in gloriam transferuntur; corpora vero usque Christo unita in sepulchris ad resurrectionem usque quiescunt. Ques. 38. What benefits do believers receive from Christ at the resurrection? Quæs. Quæ tandem beneficia a Christo percipiunt fideles in resurrectione? Ans. At the resurrection, believers being raised up in glory, shall be openly acknowledged and acquitted in the day of judgment, and made perfectly blessed in the full enjoying of God to all eternity. Resp. In resurrectione fideles suscitati in gloria, palam agnoscentur et absolventur in die judicii, fientque perfecte beati plena Dei in omne æternum fruitione. Ques. 39. What is the duty which God requireth of man? Quæs. Quid autem officii ac observantiæ ab homine exposcit Deus? Ans. The duty which God requireth of man is obedience to his revealed will. Resp. Officium quod ab homine Deus exposcit, est obedientia voluntati ejus revelatæ exhibenda. Ques. 40. What did God at first reveal to man for the rule of his obedience? Quæs. Quid homini primum revelavit Deus, quod foret ipsi obedientiæ regula? Ans. The rule which God at first revealed to man, for his obedience, was the moral law. Resp. Obedientiæ regula, quam Deus homini primum revelavit, erat Lex moralis. Ques. 41. Wherein is the moral law summarily comprehended? Quæs. Ubinam summatim comprehenditur lex moralis? Ans. The moral law is summarily comprehended in the ten commandments. Resp. Lex moralis summatim comprehenditur in Decalogo.

Ques. 42. What is the sum of the ten commandments? Quæs. Dic quænam sit Decalogi summa? Ans. The sum of the ten commandments is, to love the Lord our God with all our heart, with all our soul, with all our strength, and with all our mind; and our neighbor as ourselves. Resp. Summa Decalogi est ut Dominum nostrum toto corde, tota anima, tota mente, totisque viribus nostris diligamus; proximum vero nostrum sicut nosmetipsos. Ques. 43. What is the preface to the ten commandments? Quæs. Quænam est Decalogi præfatio? Ans. The preface to the ten commandments is in these words: I am the Lord thy God, which brought thee out of the land of Egypt, out of the house of bondage. Resp. Decalogi præfatio hisce verbis continetur [Ego sum Dominus Deus tuus, qui te eduxi e terra Ægypti, e domo servitutis]. Ques. 44. What doth the preface to the ten commandments teach us? Quæs. Quid nos edocet Decalogi præfatio? Ans. The preface to the ten commandments teacheth us, that because God is the Lord, and our God and Redeemer, therefore we are bound to keep all his commandments. Resp. Decalogi præfatio nos docet, quod quoniam Deus est Dominus, nosterque Deus ac redemptor, ea propter præcepta ejus omnia tenemur observare. Ques. 45. Which is the first commandment? Quæs. Quodnam est mandatum primum? Ans. The first commandment is, Thou shalt have no other gods before me. Resp. Mandatum primum est [Non habebis Deos alios coram me]. Ques. 46. What is required in the first commandment? Quæs. In mandato primo quid exigitur? Ans. The first commandment requireth us to know and acknowledge God, to be the only true God, and our God; and to worship and glorify him accordingly. Resp. In mandato primo exigitur ut Jehovam esse unicum illum verumque Deum, Deumque nostrum cognoscamus simul et agnoscamus, atque ut talem colamus, ac glorificemus.

Ques. 47. What is forbidden in the first commandment? Quæs. Quid est quod prohibetur mandato primo? Ans. The first commandment forbiddeth the denying, or not worshiping and glorifying the true God, as God, and our God; and the giving that worship and glory to any other which is due to him alone. Resp. In primo mandato prohibetur veri Dei abnegatio, neglectusque ipsum tanquam Deum, Deumque nostrum colendi ac glorificandi; prout etiam cultum ac gloriam illi soli debita alii cuivis tribuere aut exhibere. Ques. 48. What are we specially taught by these words, "before me," in the first commandment? Quæs. Quid imprimis docemur verbis istis mandati primi [Coram me]? Ans. These words, "before me" in the first commandment, teach us that God, who seeth all things, taketh notice of, and is much displeased with, the sin of having any other God. Resp. Verba isthæc [Coram me] in mandato primo nos docent, Deum qui omnia intuetur, peccatum alium habendi Deum cum imprimis advertere, tum vero eodem offendi plurimum. Ques. 49. Which is the second commandment? Quæs. Quodnam est præceptum secundum? Ans. The second commandment is, Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth; thou shalt not bow down thyself to them, nor serve them; for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children, unto the third and fourth generation of them that hate me, and showing mercy unto thousands of them that love me and Jceep my commandments. Resp. Secundum præceptum est [Non facies tibi imaginem quamvis sculptilem, aut similitudinem rei cujusvis quæ est in coelis superne, aut inferius in terris, aut in aquis infra terram; non incurvabis te iis, nec eis servies: siquidem ego Dominus Deus tuus Deus sum Zelotypus, visitans iniquitates patrum in filios ad tertiam usque quartamque progeniem osorum mei, exhibens vero misericordiam ad millenas usque diligentium me, ac mandata mea observantium].

Ques. 50. What is required in the second commandment? Quæs. Quid exigitur in secundo præcepto? Ans. The second commandment requireth the receiving, observing, and keeping pure and entire, all such religious worship and ordinances as God hath appointed in his Word. Resp. Præceptum secundum exigit, ut cultus omnes ac instituta religionis quæcunque Deus in verbo suo constituit, excipiamus, observemus, pura denique ac integra custodiamus. Ques. 51. What is forbidden in the second commandment? Quæs. Quid est quod in secundo præcepto prohibetur? Ans. The second commandment forbiddeth the worshiping of God by images, or any other way not appointed in his Word. Resp. Secundum præceptum interdicit nobis cultu Dei per simulacra, aut alia ratione quaviscunque quam in verbo suo Deus non præscripsit. Ques. 52. What are the reasons annexed to the second commandment? Quæs. Quænam sunt rationes præcepto secundo annexe? Ans. The reasons annexed to the second commandment are, God's sovereignty over us, his propriety [2040] in us, and the [2041] zeal he hath to his own worship. Resp. Rationes secundo præcepto annexæ sunt, supremum Dei in nos dominium, illius jus in nobis peculiare, zelusque quo suum ipsius cultum prosequitur. Ques. 53. Which is the third commandment? Quæs. Age quodnam est tertium mandatum? Ans. The third commandment is, Thou shalt not take the name of the Lord thy God in vain: for the Lord will not hold him guiltless that taketh his name in vain. Resp. Mandatum tertium sic habetur [Nomen Domini Dei tui inaniter non usurpabis; non enim eum pro insonte habebit Dominus qui nomen ejus inaniter adhibuerit]. Ques. 54. What is required in the third commandment? Quæs. Quid exigitur in mandate tertio? Ans. The third commandment requireth the holy and reverent use of God's names, titles, attributes, ordinances, word, and works. Resp. Mandatum tertium exigit ut Dei nomina, titulos, attributa, instituta, verba, operaque sancte summaque cum reverentia adhibeamus.

Ques. 55. What is forbidden in the third commandment? Quæs. Quid prohibetur mandato tertio? Ans. The third commandment forbiddeth all profaning or abusing of any thing whereby God maketh himself known. Resp. Mandatum tertium prohibet rei cujusvis qua Deus se notum facit, profanationem omnem ac abusum. Ques. 56. What is the reason annexed to the third commandment? Quæs. Quænam est ratio subnexa mandato tertio? Ans. The reason annexed to the third commandment is, that however the breakers of this commandment may escape punishment from men, yet the Lord our God will not suffer them to escape his righteous judgment. Resp. Ratio mandato tertio subnexa est, quod licet hujus præcepti violatores ab hominibus quandoque nil supplicii ferant, nihilominus tamen Dominus Deus noster eos justum ejus judicium neutiquam patietur subterfugere. Ques. 57. Which is the fourth commandment? Quæs. Recita mandatum quartum? Ans. The fourth commandment is, Remember the Sabbath-day to keep it holy. Six days shalt thou labor, and do all thy work: but the seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates; for in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the Sabbath-day and hallowed it. Resp. Mandati quarti verba sunt isthæc [Memineris diem Sabbati ut sanctifices eum; sex diebus operaberis et facies omne opus tuum, septimus vero dies sabbatum est Domini Dei tui, opus in eo nullum facies tu, neque filius tuus, neque filia tua, nec servus tuus, nec ancilla tua, neque jumentum tuum, nec hospes tuus quicunque intra portas tuas commoratur: Nam sex diebus perfecit Dominus coelum terramque, mare, et quicquid in illis continetur, septimo vero die requievit, quamobrem benedixit Dominus diei sabbati, eumque sanctificavit.] Ques. 58. What is required in the fourth commandment? Quæs. Quid a nobis exigit mandatum quartum? Ans. The fourth commandment Resp. Quartum mandatum a nobis

requireth the keeping holy to God such set times as he hath appointed in his Word; expressly one whole day in seven, to be a holy Sabbath to himself. [2042] exigit, ut statum illud tempus quod in verbo suo designavit Deus, sanctum ei observemus; integrum nempe Diem e septenis unum in sanctum illi sabbatum celebrandum. Ques. 59. Which day of the seven hath God appointed to be the weekly Sabbath? Quæs. E septenis autem quem diem sabbato hebdomadario designavit Deus? Ans. From the beginning of the world to the resurrection of Christ, God
[2043] appointed the seventh day of the week to be the weekly Sabbath; and the first day of the week, ever since, to continue to the end of the world, which is the Christian Sabbath. Resp. Deus hebdomadario sabbato designavit septimum diem hebdomadæ ah initio mundi usque ad Christi resurrectionem, exinde vero ad finem usque mundi duraturum, diem septimanæ primum, quod est sabbatum Christianum. Ques. 60. How is the Sabbath to be sanctified? Quæs. Qui autum est sabbatum sanctificandum? Ans. The Sabbath is to be sanctified by a holy resting all that day, even from such worldly employments and recreations as are lawful on other days; and spending the whole time in the public and private exercises of God's worship, except so much as is to be taken up in the works of necessity and mercy. Resp. Sabbatum est sanctificandum diem illum integrum sancte quiescendo, etiam a negotiis et recreationibus mundanis, aliis quidem diebus haud illicitis; totumque illud temporis (præterquam quod operibus necessitatis ac misericordiæ insumendum fuerit) cultus Divini exercitiis publicis privatisque impendendo. Ques. 61. What is [2044] forbidden in the fourth commandment? Quæs. Quid prohibetur in mandato quarto? Ans. The fourth commandment forbiddeth the omission, [2045] or careless performance, of the duties required, and the profaning the day Resp. Mandatum quartum prohibet officiorum quæ inibi requiruntur, cum omissionem tum præstationem negligentem; prout etiam ejus diei

by idleness, or doing that which is in itself sinful, or by unnecessary thoughts, words, or works about our worldly employments and [2046] recreations. profanationem qualemcunque, sive illum otiose consumendo, sive quod in se peccatum est faciendo, seu denique circa mundana negotia vel recreationes cogitationibus, dictis, factisve non necessariis. Ques. 62. What are the reasons annexed to the fourth commandment? Quæs. Quænam sunt quarto præcepto rationes annexe? Ans. The reasons annexed to the fourth commandment are, God's allowing us six days of the week for our own employments, [2047] his challenging a special propriety [2048] in the seventh, his own example, and his blessing the Sabbath-day. Resp. Rationes quarto præcepto annexæ sunt istiusmodi; quoniam e septimana qualibet sex dies concesserit nobis Deus nostris ipsorum negotiis insumendos; quoniam in septimo jus sibi vendicat peculiare; quoniam Deus exemplo suo nobis præivit, ac diei sabbati benedixit. Ques. 63. Which [2049] is the fifth commandment? Quæs. Quodnam est præceptum quintum? Ans. The fifth commandment is, Honor thy father and thy mother: that thy days may be long upon the land which the Lord thy God giveth thee. Resp. Quintum præceptum est hujusmodi [Honora patrem tuum ac matrem tuam ut prolongentur dies tui in terra illa quam tibi largitur Dominus Deus tuus]. Ques. 64. What is required in the fifth commandment? Quæs. Quid est quod jubemur mandato quinto? Ans. The fifth commandment requireth the preserving the honor of,
[2050] and performing the duties belonging to, every one in their several places and relations, as superiors, inferiors, or equals. Resp. Mandatum quintum nos jubet honorem conservare, ac officia persolvere unicuique pro ratione ordinis ac relationis in quibus fuerit exhibenda, seu superior nobis fiet, sive inferior, sive denique æqualis.

Ques. 65. What is forbidden in the fifth commandment? Quæs. Quid est quod mandatum quintum vetat? Ans. The fifth commandment forbiddeth the neglecting of, or doing any thing against, the honor and duty which belongeth to every one in their several places and relations. Resp. Quintum mandatum vetat honorem, officiumque singulis debitum pro ratione ordinis ac relatione in quibus fuerint, aut negligere, aut adversus ea quicquam machinari. Ques. 66. What is the reason annexed to the fifth commandment? Quæs. Quæ ratio subnectitur quinto præcepto? Ans. The reason annexed to the fifth commandment is, a promise of long life and prosperity (as far as it shall serve for God's glory, and their own good) to all such as keep this commandment. Resp. Ratio quinto præcepto subnexa est promissio longævitatis, prosperitatisque (quatenus nempe Dei gloriæ ipsorumque conducant utilitati) omnibus facta hoc præceptum observantibus. Ques. 67. Which is the sixth commandment? Quæs. Cedo mandatum sextum? Ans. The sixth commandment is, Thou shalt not kill. Resp. Mandatum sextum hisce verbis comprehenditur [Non occides]. Ques. 68. What is required in the sixth commandment? Quæs. Quid a nobis exigit mandatum sextum? Ans. The sixth commandment requireth all lawful endeavors to preserve our own life, and the life of others. Resp. Exigit a nobis mandatum sextum, ut vitam cum nostram tum aliorum honestis quibuscunque rationibus tueamur. Ques. 69. What is forbidden in the sixth commandment? Quæs. Quid vero prohibet sextum mandatum? Ans. The sixth commandment forbiddeth the taking away of our own life, or the life of our neighbor unjustly, or whatsoever tendeth thereunto. Resp. Sextum mandatum prohibet vitam nobismetipsis, aut injuste proximo vitam adimere, aut quidvis quod eo tendat agere. Ques. 70. Which is the seventh commandment? Quæs. Quodnam est mandatum septimum? Ans. The seventh commandment Resp. Mandatum septimum hæc

is, Thou shalt not commit adultery. verba complectuntur [Non moechaberis]. Ques. 71. What is required in the seventh commandment? Quæs. Quid exigitur mandato septimo? Ans. The seventh commandment requireth the preservation of our own and our neighbor's chastity, in heart, speech, and behavior. Resp. Mandatum septimum exigit ut tam nostram quam proximorum castitatem animo, sermone, gestuque conservemus. Ques. 72. What is forbidden in the seventh commandment? Quæs. Quid prohibetur mandato septimo? Ans. The seventh commandment forbiddeth all unchaste thoughts, words, and actions. Resp. Septimum mandatum prohibet cogitationes, sermones, actionesque omnes impudicas. Ques. 73. Which is the eighth commandment? Quæs. Quodnam est præceptum octavum? Ans. The eighth commandment is, Thou shalt not steal. Resp. Præceptum octavum hoc est [Non furaberis]. Ques. 74 What is required in the eighth commandment? Quæs. Mandatum octavum quid a nobis exigit? Ans. The eighth commandment requireth the lawful procuring and furthering the wealth and outward estate of ourselves and others. Resp. Octavum mandatum a nobis exigit, facultates ac rem externam nostri aliorumque ut procuremus ac promoveamus. Ques. 75. What is forbidden in the eighth commandment? Quæs. In octavo præcepto quid prohibetur? Ans. The eighth commandment forbiddeth whatsoever doth, or may, unjustly hinder our own, or our neighbor's wealth or outward estate. Resp. Octavum mandatum prohibet quicquid nostris aut proximorum nostrorum opibus rebusque externis injusto aut est aut esse possit impedimento. Ques. 76. Which [2051] is the ninth commandment? Quæs. Quodnam est præceptum nonum? Ans. The ninth commandment is, Thou shalt not hear false witness against thy neighbor? Resp. Præceptum nonum sic se habet [Non eris adversus proximum tuum testis mendax].

Ques. 77. What is required in the ninth commandment? Quæs. Quid a nobis exigit præceptum nonum? Ans. The ninth commandment requireth the maintaining and promoting of truth between man and man, and of our own and our neighbor's good name, especially in witness-bearing. Resp. Præceptum nonum id a nobis exigit ut veritatem inter homines mutuo, utque bonum nomen et existimationem cum nostri tum proximorum nostrorum conservemus ac promoveamus, cum primis vero in ferendo testimonio. Ques. 78. What is forbidden in the ninth commandment? Quæs. Quid prohibetur nono præcepto? Ans. The ninth commandment forbiddeth whatsoever is prejudicial to truth, or injurious to our own or our neighbor's good name. Resp. Nonum præceptum prohibet quicquid est aut veritati inimicum; aut existimationi nostri vel proximorum nostrorum injurium. Ques. 79. Which [2052] is the tenth commandment? Quæs. Quale est mandatum decimum? Ans. The tenth commandment is, Thou shalt not covet thy neighbor's house, thou shalt not covet thy neighbor's wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor any thing that is thy neighbor's. Resp. Mandatum decimum hæc verba exhibent [Non concupisces proximi tui domum, non concupisces proximi tui uxorem, non servum, non ancillam, non bovem, non asinum, neque aliud denique quicquam quod est proximi tui]. Ques. 80. What is required in the tenth commandment? Quæs. In decimo præcepto quid exigitur? Ans. The tenth commandment requireth full contentment with our own condition, with a right and charitable frame of spirit toward our neighbor, and all that is his. Resp. Præceptum decimum exigit ut sorti nostræ plane acquiescamus, utque in proximum et quæcunque sunt ejus debite, benevoleque afficiamur. Ques. 81. What is forbidden in the tenth commandment? Quæs. Quæ prohibentur decimo mandato? Ans. The tenth commandment forbiddeth all discontentment with Resp. Mandatum decimum prohibet rerum nostrarum displicentiam,

our own estate, envying or grieving at the good of our neighbor, and all inordinate motions or [2053] affections to any thing that is his. invidiam ac dolorem de bono proximi, una cum animi nostri motibus et affectionibus circa ea quæ proximi sunt inordinatis quibuscunque. Ques. 82. Is any man able perfectly to keep the commandments of God? Quæs. Quisquamne potis est mandata Dei perfecte observare? Ans. No mere man, since the fall, is able, in this life, perfectly to keep the commandments of God; but doth daily break them, in thought, word, and deed. Resp. Post lapsum nemo extat humana tantum natura constans, qui mandata Dei perfecte in hac vita implere potest, quominus ea quotidie tum cogitatione, tum dictis factisque violet. Ques. 83. Are all transgressions of the law equally heinous? Quæs. An vero sunt omnes violationes legis ex æquo graves? Ans. Some sins in themselves, and by reason of several aggravations, are more heinous in the sight of God than others. Resp. Peccata sunt nonnulla aliis cum sua natura, tum propter varias eorum aggravationes in conspectu Dei graviora. Ques. 84. What doth every sin deserve? Quæs. Quid est quod meretur peccatum unumquodque? Ans. Every sin deserveth God's wrath and curse, both in this life and that which is to come. Resp. Unumquodque peccatum iram Dei meretur ac maledictionem cum in vita præsenti, tum in futura. Ques. 85. What doth God require of us, that we may escape his wrath and curse, due to us for sin? Quæs. Quid autem exigit a nobis Deus, quo nobis ob peccatum debitas iram ejus ac maledictionem effugiamus? Ans. To escape the wrath and curse of God, due to us for sin, God requireth of us faith in Jesus Christ, repentance unto life, with the diligent use of all the outward means whereby Christ communicateth to us the benefits of redemption. Resp. Quo iram Dei ac maledictionem ob peccatum nobis debitas effugiamus, exigit a nobis Deus fidem in Jesum Christum, resipiscentiam ad vitam, una cum usu mediorum omnium externorum diligenti, quibus Christus nobis communicat redemptionis suæ beneficia.

Ques. 86. What is faith in Jesus Christ? Quæs. Quid est fides in Jesum Christum? Ans. Faith in Jesus Christ is a saving grace, whereby we receive and rest upon him alone for salvation, as he is offered to us in the gospel. Resp. Fides in Jesum Christum est gratia salvifica, qua illum recipimus, eoque solo nitimur, ut salvi simus, prout ille nobis offertur in evangelio. Ques. 87. What is repentance unto life? Quæs. Quid est resipiscentia ad vitam? Ans. Repentance unto life is a saving grace, whereby a sinner, out of a
[2054] true sense of his sin, and apprehension of the mercy of God in Christ, doth, with grief and hatred of his sin, turn from it unto God, with full purpose of, and endeavor after, new obedience. Resp. Resipiscentia ad vitam est gratia salvifica, qua peccator e vero peccati sui sensu, ac apprehensione divinæ in Christo misericordiæ, dolens ac perosus peccatum suum ab illo ad Deum convertitur, cum novae, obedientiæ pleno proposito et conatu. Ques. 88. What are the outward and ordinary means whereby Christ communicateth to us the benefits of redemption? Quæs. Quænam sunt externa media quibus Christus nobis communicat redemptionis suæ beneficia? Ans. The outward and ordinary means whereby Christ communicateth to us the benefits of redemption, are his ordinances, especially the word, sacraments, and prayer; all which are made effectual to the elect for salvation. Resp. Media externa ac ordinaria quibus Christus nobis communicat redemptionis suæ beneficia sunt ejus instituta, verbum præsertim, sacramenta, et oratio; quæ quidem omnia electis redduntur efficacia ad salutem. Ques. 89. How is the word made effectual to salvation? Quæs. Qua ratione fit verbum efficax ad salutem? Ans. The Spirit of God maketh the reading, but especially the preaching of the word, an effectual means of convincing and converting Resp. Spiritus Dei lectionem verbi præcipue vero prædicationem ejus reddit medium efficax convincendi, convertendique peccatores, eosdemque

sinners, and of building them up in holiness and comfort through faith unto salvation. in sanctimonia et consolatione ædificandi per fidem ad salutem. Ques. 90. How is the Word to be read and heard, that it may become effectual to salvation? Quæs. Quomodo legi debet ac audiri verbum, ut evadat efficax ad salutem? Ans. That the Word may become effectual to salvation, we must attend thereunto with diligence, preparation, and prayer; receive it with faith and love, lay it up in our hearts, and practice it in our lives. Resp. Quo verbum evadat efficax ad salutem, debemus ei cum præparatione, ac oratione diligenter attendere; idemque fide excipere ac amore, in animis nostris recondere, ac in vita nostra exprimere. Ques. 91. How do the sacraments become effectual means of salvation? Quæs. Qui evadunt sacramenta media efficacia ad salutem? Ans. The sacraments become effectual means of salvation, not from any virtue in them, or in him that doth administer them, but only by the blessing of Christ, and the working of his Spirit in them that by faith receive them. Resp. Sacramenta evadunt efficacia ad salutem media, non ulla in ipsis vi, nec in eo qui illa administrat; verum Christi solummodo benedictione, ac Spiritus ejus in iis qui illa per fidem recipiunt operatione. Ques. 92. What is a sacrament? Quæs. Quid est sacramentum? Ans. A sacrament is a holy ordinance instituted by Christ; wherein, by sensible signs, Christ and the benefits of the new covenant are represented, sealed, and applied to believers. Resp. Sacramentum est ordinatio sacra a Christo instituta, in qua fidelibus per signa in sensus incurrentia Christus novique foederis beneficia repræsentantur, obsignantur, et applicantur. Ques. 93. Which are the sacraments of the New Testament? Quæs. Quænam sunt sacramenta Novi Testamenti? Ans. The sacraments of the New Testament are Baptism and the Lord's Supper. Resp. Sacramenta Novi Testamenti sunt Baptismus ac coena Dei. Ques. 94. What is Baptism? Quæs. Quid est baptismus? Ans. Baptism is a sacrament, Resp. Baptismus est Sacramentum,

wherein the washing with water, in the name of the Father, and of the Son, and of the Holy Ghost, doth signify and seal our ingrafting into Christ and partaking of the benefits of the covenant of grace, and our engagement to be the Lord's. in quo ablutio per aquam in nomine Patris ac Filii ac Spiritus Sancti, nostram in Christum insitionem, et beneficiorum foederis gratiæ, participationem, pactumque nostrum, nos nempe Domini futuros esse totos, significat obsignatque. Ques. 95. To whom is Baptism to be administered? Quæs. Quibus est Baptismus administrandus? Ans. Baptism is not to be administered to any that are out of the visible Church, till they profess their faith in Christ, and obedience to him; but the infants of such as are members of the visible church, are to be baptized. Resp. Baptismus non est administrandus quibusdam extra Ecclesiam visibilem constitutis, donec se in Christum credere, eique obedientes fore professi fuerint; verum infantes eorum qui membra sunt Ecclesiæ visibilis sunt baptizandi. Ques. 96. What is the Lord's Supper? Quæs. Quid est coena Domini? Ans. The Lord's Supper is a sacrament, wherein, by giving and receiving bread and wine, according to Christ's appointment, his death is showed forth, and the worthy receivers are, not after a corporal and carnal manner, but by faith, made partakers of his body and blood, with all his benefits, to their spiritual nourishment and growth in grace. Resp. Coena Domini est Sacramentum, in quo pane ac vino secundum Christi institutum datis acceptisque, mors ejus ostenditur; quæ qui digne participant, corporis ejus et sanguinis (non quidem corporeo et carnali modo, verum) per fidem fiunt participes, omniumque ipsius beneficiorum ad nutritionem suam spiritualem suumque in gratia incrementum. Ques. 97. What is required to the worthy receiving of the Lord's Supper? Quæs. Ut digne quis participet coenam Dominicam quid requiritur? Ans. It is required of them that would worthily partake of the Lord's Supper, that they examine Resp. Qui coenam Dominicam digne cupiunt participare, requiritur, ut semet examinent cum de cognitione

themselves of their knowledge to discern the Lord's body, of their faith to feed upon him, of their repentance, love, and new obedience; lest coming unworthily, they eat and drink judgment to themselves. sua, qua corpus Domini valeant discernere, tum de fide sua, qua vescantur ipso, tum etiam de resipiscentia sua, amore ac obedientia nova; ne forte indigni si advenerint, judicium edant bibantque sibimetipsis. Ques. 98. What is prayer? Quæs. Quid est precatio? Ans. Prayer is an offering up of our desires unto God, for things agreeable to his will, in the name of Christ, with confession of our sins, and thankful acknowledgment of his mercies. Resp. Precatio est qua petitiones nostras pro rebus divinæ voluntati congruis offerimus Deo, in nomine Christi, una cum peccatorum nostrorum confessione, et grata beneficiorum ejus agnitione. Ques. 99. What rule hath God given for our direction in prayer? Quæs. Quam nobis regulum præscripsit Deus precibus nostris dirigendis? Ans. The whole Word of God is of use to direct us in prayer, but the special rule of direction is that form of prayer which Christ taught his disciples, commonly called, The Lord's Prayer. Resp. Totum Dei verbum utile est nobis in oratione dirigendis; specialis vero directionis norma est illa orationis formula quam discipulos suos edocuit Christus, oratio dominica quæ vulgo dicitur. Ques. 100. What doth the preface of the Lord's Prayer teach us? Quæs. Quid nos docet orationis Dominicæ præfatio? Ans. The preface of the Lord's Prayer, which is, 'Our Father which art in heaven,' teacheth us to draw near to God with all holy reverence and confidence, as children to a father, able [2055] and ready to help us; and that we should pray with and for others. Resp. Orationis Dominicæ præfatio nempe [Pater noster, qui es in coelis] nos docet accedere ad Deum cum omni sancta reverentia ac confidentia, tanquam filios ad patrem, qui et potis est ut paratus nobis opitulari; prout etiam cum aliis atque pro aliis orare. Ques. 101. What do we pray for in the first petition? Quæs. Quid est quod oramus in petitione prima? Ans. In the first petition, which Resp. In petitione prima, scil.

is, 'Hallowed be thy name,' we pray that God would enable us and others to glorify him in all that whereby he maketh himself known, and that he would dispose all things to his own glory. [Sanctificetur nomen tuum] oramus et efficere velit Deus, ut eum nos aliique, in eis, quibuscunque se notum nobis facit, glorificare valeamus; atque ad suam ipsius gloriam omnia dirigere velit ac disponere. Ques. 102. What do we pray for in the second petition? Quæs. Quid petimus in secunda petitione? Ans. In the second petition, which is, 'Thy kingdom, come,' we pray that Satan's kingdom may be destroyed, and that the kingdom of grace may [2056] be advanced, ourselves and others brought into it, and kept in it, and that the kingdom of glory may be hastened. Resp. In petitione secunda, quæ hujusmodi est [adveniat regnum tuum] petimus ut destruatur regnum Satanæ, gratiæ vero regnum ut promoveatur, ut nos aliique in eo simus cum constituti tum conservati ne excidamus, utque regnum gloriæ velit Deus adproperare. Ques. 103. What do we pray for in the third petition? Quæs. In petitione tertia quid precamur? Ans. In the third petition, which is, 'Thy will be done on earth as it is in heaven,' we pray that God by his grace would make us able and willing to know, obey, and submit to his will in all things, as the angels do in heaven. Resp. In petitione tertia, scil. hisce verbis [fiat voluntas tua in terris sicut in coelis] precamur efficere velit Deus, ut nos per gratiam voluntatem ejus tum cognoscere, tum ei in omnibus obtemperare, et nos submittere, id quod in coelis faciunt Angeli, et valeamus et velimus. Ques. 104. What do we pray for in the fourth petition? Quæs. Quid oramus in petitione quarta? Ans. In the fourth petition, which is, ',' we pray that of God's free gift we may receive a competent portion of the good things of this life, and enjoy his blessing with them. Resp. In quarta petitione quæ sic habetur [Panem nostrum quotidianum da nobis hodie] oramus ut e donatione Dei gratuita, bonorum quæ hujus vitæ sunt portionem idoneam obtineamus, ejusque una cum iis benedictione perfruamur.

Ques. 105. What do we pray for in the fifth petition? Quæs. Quid precamur in petitions quinta? Ans. In the fifth petition, which is, 'And forgive us our debts as we forgive our debtors,' we pray that God, for Christ's sake, would freely pardon all our sins; which we are the rather encouraged to ask, because by his grace we are enabled from the heart to forgive others. Resp. In petitione quinta, cujus verba sunt [Ac remitte nobis debita nostra, sic ut remittimus debitoribus nostris] precamur ut Deus peccata nostra omnia gratis velit propter Christum condonare, quod quidem ut petamus eo magis animus nobis fit, quod aliis animitus condonare gratia ipsius auxiliante valeamus. Ques. 106. What do we pray for in the sixth petition? Quæs. Quid petimus in sexta petitione? Ans. In the sixth petition, which is, 'And lead us not into temptation, but deliver us from evil,' we pray that God would either keep us from being tempted to sin, or support and deliver us when we are tempted. Resp. In petitione sexta, quam hæc verba complectuntur [Et ne nos inducas in tentationem, sed libera nos a malo] oramus ut velit nos Deus aut immunes a tentatione ad peccatum conservare, aut certe tentatos suffulcire ac liberare. Ques. 107. What doth the conclusion of the Lord's Prayer teach us? Quæs. Quid nos docet orationis Dominicæ conclusio? Ans. The conclusion of the Lord's Prayer, which is, 'For thine is the kingdom, and the power and the glory forever, Amen,' teacheth us to take our encouragement in prayer from God only, and in our prayers to praise him; ascribing kingdom, power, and glory to him; and in testimony of our desire and assurance to be heard, we say, Amen. Resp. Orationis Dominicæ conclusio [Quia tuum est regnum, potentia et gloria, in secula, Amen] Nos docet animos ac confidentiam nobis in orando a solo Deo derivare, eumque in precibus nostris laudare, regnum ei, potentiam, ac gloriam tribuendo; quoque desiderium nostrum testemur, et exauditionis confidentiam, dicimus, Amen.

The Ten Commandments. Decalogus. Exodus xx. Exod. xx. God spake all these words, saying, I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage. Locutus est Deus omnia hæc verba, dicendo; Ego sum Dominus Deus tuus, qui te eduxi e terra Ægypti, e domo servitutis.
I. Thou shalt have no other gods before me. I. Non habebis deos alios coram me. II. Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; and showing mercy unto thousands of them that love me and keep my commandments. II. Non facies tibi imaginem quamvis sculptilem, aut similitudinem rei cujusvis quæ est in coelis superne, aut inferius in terris, aut in aquis infra terram; non incurvabis te iis, nec eis servies: siquidem ego Dominus Deus tuus Deus sum zelotypus, visitans iniquitates patrum in filios ad tertiam usque quartamque progeniem osorum mei, exhibens vero misericordiam ad millenas usque diligentium me ac mandata mea observantium. III. Thou shalt not take the name of the Lord thy God in vain: for the Lord will not hold him guiltless that taketh his name in vain. III. Nomen Domini Dei tui inaniter non usurpabis; non enim eum pro insonte habebit Dominus qui nomen ejus inaniter adhibuerit. IV. Remember the Sabbath-day to keep it holy. Six days shalt thou labor, and do all thy work; but the seventh day is the Sabbath of the Lord thy God; in it thou shalt not do any work, thon, nor thy son: nor thy daughter, thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is IV. Memineris diem Sabbati ut sanctifices eum; sex diebus operaberis et facies omne opus tuum, septimus vero dies sabbatum est Domini Dei tui, opus in eo nullum facies tu, neque servus tuus, nec ancilla tua, neque jumentum tuum, neque hospes tuus quicunque intra portas tuas commoratur: Nam sex diebus perfecit

within thy gates; for in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day; wherefore the Lord blessed the Sabbath-day, and hallowed it. Dominus coelum, terramque, mare et quicquid in illis continetur: septimo vero die requievit; quamobrem benedixit Dominus diei Sabbati, eumque sanctificavit.
V. Honor thy father and thy mother; that thy days may be long upon the land which the Lord thy God giveth thee. V. Honora patrem tuum ac matrem tuam, ut prolongentur dies tui in terra illa quam tibi largitur Dominus Deus tuus. VI. Thou shalt not kill. VI. Non occides. VII. Thou shalt not commit adultery. VII. Non mæchaberis. VIII. Thou shalt not steal. VIII. Non furaberis. IX. Thou shalt not bear false witness against thy neighbor. IX. Non eris adversus proximum tuum testis mendax.
X. Thou shalt not covet thy neighbor's house, thou shalt not covet thy neighbor's wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor any thing that is thy neighbor's. X. Non concupisces proximi tui domum, non concupisces proximi tui uxorem, non servum, non ancillam, non bovem, non asinum neque aliud denique quicquam quod est proximi tui. The Lord's Prayer. Oratio Dominica. Matt. vi. Matt. vi. Our Father which art in heaven, hallowed be thy name. Thy kingdom come. Thy will be done in earth as it is in heaven. Give us this day our daily bread. And forgive us our debts, as we forgive our debtors. And lead us not into temptation, but deliver us from evil. For thine is the kingdom, and the power, and the glory, forever. Amen. Pater noster qui es in coelis, sanctificetur nomen tuum, adveniat regnum tuum, fiat voluntas tua in terris sicut in coelis, panem nostrum quotidianum da nobis hodie, ac remitte nobis debita nostra, sicut nos remittimus debitoribus nostris, et ne nos inducas in tentationem, sed libera nos a malo, quia tuum est regnum, potentia et gloria in secula. Amen.

The Creed. Symbolum. I believe in God the Father almighty, maker of heaven and earth; and in Jesus Christ his only Son, our Lord; who [2057] was conceived by the Holy Ghost, born of the Virgin Mary; suffered under Pontius Pilate, was crucified, dead, and buried; he descended into hell: [2058] the third day he rose again from the dead; he ascended into heaven, and sitteth on the right hand of God the Father almighty; from thence he shall come to judge the quick and the dead. I believe in the Holy Ghost; the holy catholic church; the communion of saints; the forgiveness of sins; the resurrection of the body; and the life everlasting. Amen. Credo in Deum Patrem omnipotentem, creatorem coeli ac terræ; et in Jesum Christum filium ejus unicum, Dominum nostrum; qui conceptus est e Spiritu sancto, natus ex Maria Virgine; passus sub Pontio Pilato, crucifixus, mortuus et sepultus; descendit ad inferos: [2059] tertio die resurrexit a mortuis: ascendit in coelum, et sedet ad dextram Dei patris omnipotentis: unde venturus est ad judicandum vivos et mortuos. Credo in Spiritum Sanctum: Sanctam ecclesiam catholicam: Sanctorum communionem: remissionem peccatorum, resurrectionem corporis et vitam æternam. Amen.

The oldest editions of the Westminster Shorter Catechism have the following addendum:

So much of every Question both in the Larger and Shorter Catechism, is repeated in the Answer, as maketh every Answer an entire Proposition, or sentence in itself: to the end the Learner may further improve it upon all occasions, for his increase in knowledge and piety, even out of the course of catechising, as well as in it. E quæstione qualibet utriusque catechismi repetitum dedimus in responsione quantum responsionem quamlibet reddat propositionem integram, sive sententiam absolutam. Eo nempe consilio ut discenti ulterius utilis esse possit, quoties occasio tulerit, ad cognitionis ac pietatis incrementum, vel extra catechisandi rationem. And albeit the substance of the doctrine comprised in that Abridgment commonly called, The Apostles' Creed, be fully set forth in each of the Catechisms, so as there is no necessity of inserting the Creed itself, yet it is here annexed, not as though it were composed by the Apostles, or ought to be esteemed Canonical Scripture, as the Ten Commandments, and the Lord's Prayer (much less a Prayer, as ignorant people have been apt to make both it and the Decalogue), but because it is a brief sum of the Christian faith, agreeable to the Word of God, and anciently received in the Churches of Christ. Et quamvis in alterutro Catechismo substantia doctrinæ in compendia illo {Symbolo apostolico vulgo dicto) comprehensæ plene ac perfecte exhibeatur, adeo quidem ut nulla supersit necessitas symbolum ipsum inserendi: nihilominus tamen hic illud subnectendum esse duximus; non perinde quasi aut ab ipsis Apostolis fuerit concinnatum, aut pariter cum decalogo, ac oratione Dominica pro Scriptura canonica haberi debeat: (nedum certe pro oratione, quo nomine ignara plebecula cum illud tum decalogum in proclivi fuit ut usurparet), verum quod sit fidei Christianæ breve compendium, verbo Dei consentaneum, ac in Ecclesiis Christi antiquitus receptum.

Cornelius Burges, Prolocutor pro tempore.
Henry Roborough, Scriba.

Adoniram Byfield, Scriba. __________________________________________________________________

[2036] The London edition of 1658, Dunlop's Collection of 1719, and other editions read Testament.

[2037] Older editions omit the.
[2038] Older editions omit in.
[2039] Older editions omit in.

[2040] London ed. of 1658 reads property, and his zeal.

[2041] London ed. of 1658 reads property, and his zeal.

[2042] 1 London ed. of 1658: unto the Lord.
[2043] London ed. of 1658 inserts hath.
[2044] London ed. of 1658: what are the sins.

[2045] London ed. of 1658: the omission of careful.

[2046] London ed. of 1658 reads, or.
[2047] London ed. of 1658: employment.
[2048] London ed. of 1658: property.
[2049] London ed. of 1658: what.
[2050] London ed. of 1658 omits of.
[2051] London ed. of 1658: what.
[2052] London ed. of 1658: what.
[2053] London ed. of 1658: and.
[2054] London ed. of 1658 omits a.
[2055] London ed. of 1658 omits able and.
[2056] London ed. of 1658: might.
[2057] London ed. of 1658: which.

[2058] i. e., Continued in the state of the dead, and under the power of death, until the third day.

[2059] i. e., Permansit in statu mortuorum et sub potestate mortis usque ad diem tertium. __________________________________________________________________ __________________________________________________________________

SYMBOLA EVANGELICA. __________________________________________________________________

PART THIRD:

MODERN PROTESTANT CREEDS. __________________________________________________________________ __________________________________________________________________

THE SAVOY DECLARATION OF THE CONGREGATIONAL CHURCHES. A.D. 1658.

[The Savoy Declaration consists of a lengthy Preface, a Confession of Faith, and a Platform of Discipline. The first and last are given in full; of the second, the chapters and sections in which it differs from the Westminster Confession of Faith. See Vol. I. pp. 829 sqq. The first edition appeared in London in 1658, as printed by John Field and sold by John Allen 'at the Sun Rising in Paul's Church-yard' (a copy of which is in possession of Rev. Dr. H. M. Dexter, of Boston).

The text is an exact reprint (except in spelling and punctuation) of the second edition, which appeared under the following title:

Page facsimile
A PREFACE.

Confession of the Faith that is in us, when justly called for, is so indispensable a due all owe to the Glory of the Sovereign GOD, that it is ranked among the Duties of the first Commandment, such as Prayer is; and therefore by Paul yoked with Faith itself, as necessary to salvation: with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation. Our Lord Christ himself, when he was accused of his Doctrine, considered simply as a matter of fact by Preaching, refused to answer; because, as such, it lay upon evidence, and matter of testimony of others; unto whom therefore he refers himself: But when both the High-Priest and Pilate expostulate his Faith, and what he held himself to be; he without any demur at all, cheerfully makes Declaration, That he was the Son of God; so to the High-Priest: and that he was a King, and born to be a King; thus to Pilate. Though upon the uttering of it his life lay at the stake; Which holy Profession of his is celebrated for our example, 1 Tim. vi. 13.

Confessions, when made by a company of Professors of Christianity jointly meeting to that end, the most genuine and natural use of such Confessions is, That under the same form of words, they express the substance of the same common salvation or unity of their faith; whereby speaking the same things, they show themselves perfectly joined in the same mind, and in the same judgment, 1 Cor. i. 10.

And accordingly such a transaction is to be looked upon but as a meet or fit medium or means whereby to express that their common faith and salvation, and no way to be made use of as an imposition upon any: Whatever is of force or constraint in matters of this nature, causeth them to degenerate from the name and nature of Confessions, and turns them from being Confessions of Faith, into Exactions and Impositions of Faith.

And such common Confessions of the Orthodox Faith, made in simplicity of heart by any such Body of Christians, with concord among themselves, ought to be entertained by all others that love the truth as it is in Jesus, with an answerable rejoicing: For if the unanimous opinions and assertions but in some few points of Religion, and that when by two Churches, namely, that of Jerusalem, and the Messengers of Antioch met, assisted by some of the Apostles, were by the Believers of those times received with so much joy, (as it is said, They rejoiced for the consolation) much more this is to be done, when the whole substance of Faith, and form of wholesome words shall be declared by the Messengers of a multitude of Churches, though wanting those advantages of Counsel and Authority of the Apostles, which that Assembly had.

Which acceptation is then more specially due, when these shall (to choose) utter and declare their Faith, in the same substance for matter, yea, words, for the most part, that other Churches and Assemblies, reputed the most Orthodox, have done before them: For upon such a correspondency, all may see that actually accomplished, which the Apostle did but exhort unto, and pray for, in those two more eminent Churches of the Corinthians and the Romans, (and so in them for all the Christians of his time) that both Jew and Gentile, that is, men of different persuasions, (as they were) might glorify GOD with one mind and with one mouth. And truly, the very turning of the Gentiles to the owning of the same Faith, in the substance of it, with the Christian Jew (though differing in greater points than we do from our Brethren) is presently after dignified by the Apostle with this style, That if is the Confession of Jesus Christ himself; not as the Object only, but as the Author and Maker thereof: I will confess to thee (saith Christ to God) among the Gentiles. So that in all such accords, Christ is the great and first Confessor; and we, and all our Faith uttered by Us, are but the Epistles, (as Paul) and Confessions (as Isaiah there) of their Lord and ours; He, but expressing what is written in his heart, through their hearts and mouths, to the glory of God the Father: And shall not we all rejoice herein, when as Christ himself is said to do it upon this occasion: as it there also follows, I will sing unto thy Name.

Further, as the soundness and wholesomeness of the matter gives the vigor and life to such Confessions, so the inward freeness, willingness, and readiness of the Spirits of the Confessors do contribute the beauty and loveliness thereunto: As it is in Prayer to God, so in Confessions made to men. If two or three met, do agree, it renders both, to either the more acceptable. The Spirit of Christ is in himself too free, great and generous a Spirit, to suffer himself to be used by any human arm, to whip men into belief; he drives not, but gently leads into all truth, and persuades men to dwell in the tents of like precious Faith; which would lose of its preciousness and value, if that sparkle of freeness shone not in it: The Character of His People, is to be a willing people in the day of his power (not Man's) in the beauties of holiness, which are the Assemblings of the Saints: one glory of which Assemblings in that first Church, is said to have been, They met with one accord; which is there in that Psalm prophesied of, in the instance of that first Church, for all other that should succeed.

And as this great Spirit is in himself free, when, and how far, and in whom to work, so where and when he doth work, he carrieth it with the same freedom, and is said to be a free Spirit, as he both is, and works in us: And where this Spirit of the Lord is, there is liberty.

Now, as to this Confession of ours, besides, that a conspicuous conjunction of the particulars mentioned, hath appeared therein: There are also four remarkable Attendants thereon, which added, might perhaps in the eyes of sober and indifferent Spirits, give the whole of this Transaction a room and rank amongst other many good and memorable things of this Age; at least all set together, do cast as clear a gleam and manifestation of God's Power and Presence, as hath appeared in any such kind of Confessions, made by so numerous a company these later years.

The first, is the Temper (or distemper rather) of the Times, during which, these Churches have been gathering, and which they have run through. All do (out of a general sense) complain that the times have been perilous, or difficult times (as the Apostle foretold); and that in respect to danger from seducing spirits, more perilous than the hottest seasons of Persecution.

We have failed through an Æstuation, Fluxes and Refluxes of great varieties of Spirits, Doctrines, Opinions and Occurrences, and especially in the matter of Opinions, which have been accompanied in their several seasons, with powerful persuasions and temptations, to seduce those of our way. It is known, men have taken the freedom (notwithstanding what Authority hath interposed to the contrary) to vent and vend their own vain and accursed imaginations, contrary to the great and fixed Truths of the Gospel, insomuch, as take the whole Round and Circle of Delusions, the Devil hath in this small time, ran; it will be found, that every Truth, of greater or lesser weight, hath by one or other hand, at one time or another, been questioned and called to the Bar amongst us, yea, and impleaded, under the pretext (which hath some degree of Justice in it) that all should not be bound up to the Traditions of former times, nor take Religion upon trust.

Whence it hath come to pass, that many of the soundest Professors were put upon a new search and disquisition of such Truths, as they had taken for granted, and yet had lived upon the comfort of: to the end they might be able to convince others, and establish their own hearts against that darkness and unbelief, that is ready to close with error, or at least to doubt of the truth, when error is speciously presented. And hereupon we do professedly account it one of the greatest advantages gained out of the Temptations of these Times, yea the honor of the Saints and Ministers of these Nations, That after they had sweetly been exercised in, and had improved practical and experimental Truths, this should be their further Lot, to examine and discuss, and indeed, anew to learn over every Doctrinal Truth, both out of the Scriptures, and also with a fresh taste thereof in their own hearts; which is no other than what the Apostle exhorts to, Try all things, holdfast that which is good. Conversion unto God at first, what is it else than a savory and affectionate application, and the bringing home to the heart with spiritual light and life, all truths that are necessary to salvation, together with other lesser Truths? All which we had afore conversion taken in but notionally from common Education and Tradition.

Now that after this first gust those who have been thus converted should be put upon a new probation and search out of the Scriptures, not only of all principles explicitly ingredients to Conversion; (unto which the Apostle referreth the Galatians when they had diverted from them) but of all other superstructures as well as fundamentals; and together therewith, anew to experiment the power and sweetness of all these in their own souls: What is this but tried Faith indeed? and equivalent to a new conversion unto the truth? An Anchor that is proved to be sure and steadfast, that will certainly hold in all contrary storms. This was the eminent seal and commendation which those holy Apostles that lived and wrote last (Peter, John, and Jude in their Epistles) did set and give to the Christians of the latter part of those primitive times. And besides, it is clear and evident by all the other Epistles, from first to last, that it cost the Apostles as much, and far more care and pains to preserve them they had converted, in the truth, than they had taken to turn them thereunto at first: And it is in itself as great a work and instance of the power of God, that keeps, yea, guards us through faith unto salvation.

Secondly, let this be added (or superadded rather) to give full weight and measure, even to running over, that we have all along this season, held forth (though quarreled with for it by our brethren) this great principle of these times, That amongst all Christian States and Churches, there ought to be vouchsafed a forbearance and mutual indulgence unto Saints of all persuasions, that keep unto, and hold fast the necessary foundations of faith and holiness, in all other matters extra fundamental, whether of Faith or Order.

This to have been our constant principle, we are not ashamed to confess to the whole Christian world. Wherein yet we desire we may be understood, not as if in the abstract we stood indifferent to falsehood or truth, or were careless whether faith or error, in any Truths but fundamental, did obtain or not, so we had our liberty in our petty and smaller differences; or as if to make sure of that, we had cut out this wide cloak for it: No, we profess that the whole, and every particle of that Faith delivered to the Saints (the substance of which we have according to our light here professed) is, as to the propagation and furtherance of it by all Gospel means, as precious to us as our lives; or what can be supposed dear to us; and in our sphere we have endeavored to promote them accordingly: But yet withal, we have and do contend (and if we had all the power which any, or all of our brethren of differing opinions have desired to have over us, or others, we should freely grant it unto them all) we have and do contend for this, That in the concrete, the persons of all such gracious Saints, they and their errors, as they are in them, when they are but such errors as do and may stand with communion with Christ, though they should not repent of them, as not being convinced of them to the end of their days; that those, with their errors (that are purely spiritual, and intrench and overthrow not civil societies,) as concrete with their persons, should for Christ's sake be borne withal by all Christians in the world; and they notwithstanding be permitted to enjoy all Ordinances and spiritual Privileges according to their light, as freely as any other of their brethren that pretend to the greatest Orthodoxy; as having as equal, and as fair a right in and unto Christ, and all the holy things of Christ, that any other can challenge to themselves.

And this doth afford a full and invincible testimony on our behalf, in that whiles we have so earnestly contended for this just liberty of Saints in all the Churches of Christ, we ourselves have no need of it: that is, as to the matter of the profession of Faith which we have maintained together with others: and of this, this subsequent Confession of Faith gives sufficient evidence. So as we have the confidence in Christ, to utter in the words of those two great Apostles, That we have stood fast in the liberty wherewith Christ hath made us free (in the behalf of others, rather than ourselves) and having been free, have not made use of our liberty for a cloak of error or maliciousness in ourselves. And yet, lo, whereas from the beginning of the rearing of these Churches, that of the Apostle hath been (by some) prophesied of us, and applied to us, That while we promised (unto others) liberty, we ourselves would become servants of corruption, and be brought in bondage to all sorts of fancies and imaginations, yet the whole world may now see after the experience of many years ran through (and it is manifest by this Confession) that the great and gracious God hath not only kept us in that common unity of the Faith and Knowledge of the Son of God, which the whole Community of Saints have and shall in their Generations come unto, but also in the same Truths, both small and great, that are built thereupon, that any other of the best and more pure Reformed Churches in their best times (which were their first times) have arrived unto: This Confession withal holding forth a professed opposition unto the common errors and heresies of these times.

These two considerations have been taken from the seasons we have gone through.

Thirdly, let the space of time itself, or days, wherein from first to last the whole of this Confession was framed and consented to by the whole of us, be duly considered by sober and ingenuous spirits: the whole of days in which we had meetings about it (set aside the two Lord's days, and the first day's meeting, in which we considered and debated what to pitch upon) were but 11 days, part of which also was spent by some of us in Prayer, others in consulting; and in the end all agreeing. We mention this small circumstance but to this end (which still adds unto the former) That it gives demonstration, not of our freeness and willingness only, but of our readiness and preparedness unto so great a work; which otherwise, and in other Assemblies, hath ordinarily taken up long and great debates, as in such a variety of matters of such concernment, may well be supposed to fall out. And this is no other than what the Apostle Peter exhorts unto, Be ready always to give an answer to every man that asketh you a reason, or account of the hope that is in you. The Apostle Paul saith of the spiritual Truths of the Gospel, That God hath prepared them for those that love him. The inward and innate constitution of the new Creature being in itself such as is suited to all those Truths, as congenial thereunto: But although there be this mutual adaptness between these two, yet such is the mixture of ignorance, darkness and unbelief, carnal reason, pre-occupation of judgment, interest of parties, wantonness in opinion, proud adhering to our own persuasions, and perverse oppositions and averseness to agree with others, and a multitude of such like distempers common to believing man: All which are not only mixed with, but at times (especially in such times as have passed over our heads) are ready to overcloud our judgments, and to cause our eyes to be double, and sometimes prevail as well as lusts, and do bias our wills and affections: And such is their mixture, that although there may be existent an habitual preparedness in men's spirits, yet not always a present readiness to be found, specially not in such a various multitude of men, to make a solemn and deliberate profession of all truths, it being as great a work to find the spirits of the just (perhaps the best of Saints) ready for every truth, as to be prepared to every good work

It is therefore to be looked at, as a great and special work of the Holy Ghost, that so numerous a company of Ministers, and other principal brethren, should so readily, speedily, and jointly give up themselves unto such a whole Body of Truths that are after godliness.

This argues they had not their faith to seek; but, as is said of Ezra, that they were ready Scribes, and (as Christ) instructed unto the Kingdom of Heaven, being as the good householders of so many families of Christ, bringing forth of their store and treasury New and Old. It shows these truths had been familiar to them, and they acquainted with them, as with their daily food and provision (as Christ's allusion there insinuates): In a word, that so they had preached, and that so their people had believed, as the Apostle speaks upon one like particular occasion. And the Apostle Paul considers (in cases of this nature) the suddenness or length of the time, either one way or the other; whether it were in men's forsaking or learning of the truth. Thus the suddenness in the Galatians' case in leaving the truth, he makes a wonder of it: I marvel that you are SO SOON (that is, in so short a time) removed from the true Gospel unto another. Again on the contrary, in the Hebrews he aggravates their backwardness, That when for the time you ought to be Teachers, you had need that one teach you the very first principles of the Oracles of God. The Parallel contrary to both these having fallen out in this transaction, may have some ingredient and weight with ingenuous spirits in its kind, according to the proportion is put upon either of these forementioned in their adverse kind, and obtain the like special observation.

This accord of ours hath fallen out without having held any correspondency together, or prepared consultation, by which we might come to be advised of one another's minds. We allege not this as a matter of commendation in us; no, we acknowledge it to have been a great neglect: And accordingly one of the first proposals for union amongst us was, That there might be a constant correspondence held among the Churches for counsel and mutual edification, so for time to come to prevent the like omission.

We confess that from the first, every [one], or at least the generality of our Churches, have been in a manner like so many Ships (though holding forth the same general colors) launched singly, and sailing apart and alone in the vast Ocean of these tumultuating times, and they exposed to every wind of Doctrine, under no other conduct than the Word and Spirit, and their particular Elders and principal Brethren, without Associations among ourselves, or so much as holding out common lights to others, whereby to know where we were.

But yet whilst we thus confess to our own shame this neglect, let all acknowledge, that God hath ordered it for his high and greater glory, in that his singular care and power should have so watched over each of these, as that all should be found to have steered their course by the same Chart, and to have been bound for one and the same Port, and that upon this general search now made, that the same holy and blessed truths of all sorts, which are current and warrantable amongst all the other Churches of Christ in the world, should be found to be our Lading.

The whole, and every [one] of these things when put together, do cause us (whatever men of prejudiced and opposite spirits may find out to slight them) with a holy admiration, to say, That this is no other than the Lord's doing; and which we with thanksgiving do take from his hand as a special token upon us for good, and doth show that God is faithful and upright towards those that are planted in his house: And that as the Faith was but once for all, and intentionally first delivered unto the Saints; so the Saints, when not abiding scattered, but gathered under their respective Pastors according to God's heart into an house, and Churches unto the living God, such together are, as Paul forespake it, the most steady and firm pillar and seat of Truth that God hath any where appointed to himself on earth, where his truth is best conserved, and publicly held forth; there being in such Assemblies weekly a rich dwelling of the Word amongst them, that is, a daily open house kept by the means of those good Householders, their Teachers and other Instructors respectively appropriated to them, whom Christ in the virtue of his Ascension, continues to give as gifts to his people, himself dwelling amongst them; to the end that by this, as the most sure standing permanent means, the Saints might be perfected, till we all (even all the Saints in present and future ages) do come by this constant and daily Ordinance of his unto the unity of the Faith and Knowledge of the Son of God unto a perfect man, unto the measure of the stature of the fullness of Christ (which though growing on by parts and piecemeal, will yet appear complete, when that great and general Assembly shall be gathered, then when this world is ended, and these dispensations have had their fullness and period) and so that from henceforth (such a provision being made for us) we be no more children tossed to and fro, and carried about with every wind of Doctrine.

And finally, this doth give a fresh and recent demonstration, that the great Apostle and High-priest of our profession is indeed ascended into heaven, and continues there with power and care, faithful as a son over his own house, whose house are we, if we hold fast the confidence and the rejoicing of the hope, firm unto the, end: and shows that he will, as he hath promised, be with his own Institutions to the end of the world.

It is true, that many sad miscarriages, divisions, breaches, fallings off from holy Ordinances of God, have along this time of tentation (especially in the beginning of it) been found in some of our Churches; and no wonder, if what hath been said be fully considered: Many reasons might further be given hereof, that would be a sufficient Apology, without the help of a retortion upon other Churches (that promised themselves peace) how that more destroying ruptures have befallen them, and that in a wider sphere and compass; which though it should not justify us, yet may serve to stop others' mouths.

Let Rome glory of the peace in, and obedience of her Children, against the Reformed Churches for their divisions that occurred (especially in the first rearing of them) whilst we all know the causes of their dull and stupid peace to have been carnal interests, worldly correspondencies, and coalitions, strengthened by gratifications of all sorts of men by that Religion, the principles of blind Devotion, Traditional Faith, Ecclesiastical Tyranny, by which she keeps her Children in bondage to this day. We are also certain, that the very same prejudices that from hence they would cast upon the Reformed (if they were just) do lie as fully against those pure Churches raised up by the Apostles themselves in those first times: for as we have heard of their patience, sufferings, consolations, and the transcending gifts poured out, and graces shining in them, so we have heard complaints of their divisions too, of the forsakings of their Assemblies, as the custom or manner of SOME was (which later were in that respect felo de se, and needed no other delivering up to Satan as their punishment, than what they executed upon themselves). We read of the shipwreck also of Faith and a good Conscience, and overthrowings of the faith of SOME; and still but of some not all, nor the most: which is one piece of an Apology the Apostle again and again inserts to future ages, and through mercy we have the same to make.

And truly we take the confidence professedly to say, that these tentations common to the purest Churches of Saints separated from the mixture of the world, though they grieve us (for who is offended, and we burn not?), yet they do not at all stumble us, as to the truth of our way, had they been many more: We say it again, these stumble us no more (as to that point) than it doth offend us against the power of Religion itself, to have seen, and to see daily in particular persons called out and separated from the world by an effectual work of conversion, that they for a while do suffer under disquietments, vexations, turmoils, unsettlements of spirit, that they are tossed with tempests and horrid tentations, such as they had not in their former estate, whilst they walked according to the course of this world: For Peter hath sufficiently instructed us whose business it is to raise such storms, even the Devil's; and also whose design it is, that after they have suffered a while, thereby they shall be settled, perfected, stablished, that have so suffered, even the God of all Grace. And look what course of dispensation God holds to Saints personally, he doth the like to bodies of Saints in Churches, and the Devil the same for his part too: And that consolatory Maxim of the Apostle, God shall tread down Satan under your feet shortly, which Paul uttereth concerning the Church of Rome, shows how both God and Satan have this very hand therein; for he speaks that very thing in reference unto their divisions, as the coherence clearly manifests; and so you have both designs expressed at once.

Yea, we are not a little induced to think, that the divisions, breaches, etc., of those primitive Churches would not have been so frequent among the people themselves, and not the Elders only, had not the freedom, liberties, and rights of the Members (the Brethren, we mean) been stated and exercised in those Churches, the same which we maintain and contend for to be in ours.

Yea (which perhaps may seem more strange to many) had not those Churches been constituted of members enlightened further than with notional and traditional knowledge, by a new and more powerful light of the Holy Ghost, wherein they had been made partakers of the Holy Ghost and the heavenly gift, and their hearts had tasted the good Word of God, and the Powers of the world to come, and of such Members at lowest, there had not fallen out those kinds of divisions among them.

For Experience hath shown, that the common sort of mere Doctrinal Professors (such as the most are nowadays), whose highest elevation is but freedom from moral scandal, joined with devotion to Christ through mere Education, such as in many Turks is found towards Mohammed, that these finding and feeling themselves not much concerned in the active part of Religion, so they may have the honor (especially upon a Reformation of a new Refinement) that themselves are approved Members, admitted to the Lord's Supper, and their Children to the Ordinance of Baptism: they regard not other matters (as Gallio did not), but do easily and readily give up themselves unto their Guides, being like dead fishes carried with the common stream; whereas those that have a further renewed Light by a work of the Holy Ghost, whether saving or temporary, are upon the quite contrary grounds apt to be busy about, and inquisitive into, what they are to receive and practice, or wherein their Consciences are professedly concerned and involved: And thereupon they take the freedom to examine and try the spirits, whether of God or no: And from hence are more apt to dissatisfaction, and from thence to run into division, and many of such proving to be enlightened but with a temporary, not saving Faith (who have such a work of the Spirit upon them, and profession in them, as will and doth approve itself to the judgment of Saints, and ought to be so judged, until they be otherwise discovered) who at long-run, prove hypocrites, through indulgence unto Lusts, and then out of their Lusts persist to hold up these divisions unto breach of, or departings from, Churches, and the Ordinances of God, and God is even with them for it, they waxing worse and worse, deceiving and being deceived; and even many of those that are sincere, through a mixture of darkness and erroneousness in their Judgments, are for a season apt out of Conscience to be led away with the error of others, which lie in wait to deceive.

Insomuch as the Apostle upon the example of those first times, forseeing also the like events in following generations upon the like causes, hath been bold to set this down as a ruled Case, that likewise in other Churches so constituted and de facto emprivileged as that of the Church of Corinth was (which single Church, in the Sacred Records about it, is the completest Mirror of Church Constitution, Order, and Government, and Events thereupon ensuing, of any one Church whatever that we have story of), his Maxim is, There must be also divisions amongst you; he setly inserts an [ALSO] in the case, as that which had been in his own observation, and that which would be epi to polu the fate of other Churches like thereunto, so prophesieth he: And he speaks this as peremptorily, as he doth elsewhere in that other, We must through many tribulations enter into the Kingdom of Heaven: Yea, and that all that will live godly in Christ Jesus, shall suffer persecution: There is a [MUST] upon both alike; and we bless God, that we have run through both, and do say, and we say no more, That as it was then, so it is now, in both respects.

However, such hath been the powerful hand of God's providence in these, which have been the worst of our Trials, That out of an approved Experience and Observation of the Issue, we are able to add that other part of the Apostle's Prediction, That therefore such rents must be, that they which are approved may be made manifest among you; which holy issue God (as having aimed at it therein) doth frequently and certainly bring about in Churches, as he doth bring upon them that other fate of division, Let them therefore look unto it, that are the Authors of such disturbances, as the Apostle warneth, Gal. v. 10. The experiment is this, That we have seen, and do daily see, that multitudes of holy and precious souls, and (in the Holy Ghost's word) approved Saints, have been, and are the more rooted and grounded by means of these shakings, and do continue to cleave the faster to Christ, and the purity of his Ordinances, and value them the more by this cost God hath put them to for the enjoying of them, Who having been planted in the House of the Lord, have flourished in the Courts of our God, in these evil times, to show that the Lord is upright. And this experimented event from out of such divisions, hath more confirmed us, and is a louder Apology for us, than all that our opposites are able from our breaches to allege to prejudice us.

We will add a few words for conclusion, and give a more particular account of this our Declaration. In drawing up this Confession of Faith, we have had before us the Articles of Religion, approved and passed by both Houses of Parliament, after advice had with an Assembly of Divines, called together by them for that purpose. To which Confession, for the substance of it, we fully assent, as do our Brethren of New England, and the Churches also of Scotland, as each in their general Synods have testified.

A few things we have added for obviating some erroneous Opinions, that hare been more broadly and boldly here of late maintained by the Asserters, than in former times; and made other additions and alterations in method, here and there, and some clearer Explanations, as we found occasion.

We have endeavored throughout, to hold to such Truths in this our Confession, as are more properly termed matters of Faith; and what is of Church-order, we dispose in certain Propositions by itself. To this course we are led by the Example of the Honorable Houses of Parliament, observing what was established, and what omitted by them in that Confession the Assembly presented to them. Who thought it not convenient to have matters of Discipline and Church Government put into a Confession of Faith, especially such particulars thereof, as then were, and still are controverted and under dispute by men Orthodox and found in Faith. The 30th cap. therefore of that Confession, as it was presented to them by the Assembly, which is of Church Censures, their Use, Kinds, and in whom placed: As also cap. 31, of Synods and Councils, by whom to be called, of what force in their Decrees and Determinations. And the 4th Paragr. of the 20th cap., which determines what Opinions and Practices disturb the peace of the Church, and how such Disturbers ought to be proceeded against by the Censures of the Church, and punished by the Civil Magistrate. Also a great part of the 24th cap. of Marriage and Divorce. These were such doubtful assertions, and so unsuitable to a Confession of Faith, as the Honorable Houses in their great Wisdom thought fit to lay them aside: There being nothing that tends more to heighten Dissensions among Brethren, than to determine and adopt the matter of their difference, under so high a Title, as to be an Article of our Faith: So that there are two whole Chapters, and some Paragraphs in other Chapters in their Confession, that we have upon this account omitted; and the rather do we give this notice, because that Copy of the Parl. followed by us, is in few men's hands; the other as it came from the Assembly, being approved of in Scotland, was printed and hastened into the world, before the Parl. had declared their Resolutions about it; which was not till June 20,1648, and yet hath been, and continueth to be the Copy (ordinarily) only sold, printed, and reprinted for these 11 years.

After the 19th cap. of the Law, we have added a cap. of the Gospel, it being a Title that may not well be omitted in a Confession of Faith: In which Chapter, what is dispersed, and by intimation in the Assemblies' Confession, with some little addition, is here brought together, and more fully, under one head.

That there are not Scriptures annexed, as in some Confessions (though in divers others it's otherwise), we give the same account as did the Reverend Assembly in the same case; which was this: 'The Confession being large, and so framed, as to meet with the common Errors, 'if the Scriptures should have been alleged with any clearness, and by showing where the strength of the proof lieth, it would have required a l'olume.'

We say further, it being our utmost end in this (as it is indeed of a Confession) humbly to give an account what we hold and assert in these matters; that others, especially the Churches of Christ may judge of ns accordingly: This we aimed at, and not so much to instruct others, or convince gainsayers. These are the proper works of other Institutions of Christ, and are to be done in the strength of express Scripture. A Confession is an Ordinance of another nature.

What we have laid down and asserted about Churches and their Government, we humbly conceive to be the Order which Christ himself hath appointed to be observed, we have endeavored to follow Scripture light; and those also that went before us according to that Rule, desirous of nearest uniformity with Reforming Churches, as with our Brethren in New England, so with others, that differ from them and us.

The Models and Platforms of this subject laid down by learned men, and practiced by Churches, are various: We do not judge it brotherly, or grateful, to insist upon comparisons, as some have done; but this Experience teacheth, That the variety, and possibly the Disputes and Emulations arising thence, have much strengthened, if not fixed, this unhappy persuasion in the minds of some learned and good men, namely, That there is no settled Order laid down in Scripture; but it's left to the Prudence of the Christian Magistrate, to compose or make choice of such a Form as is most suitable and consistent with their Civil Government. Where this Opinion is entertained in the persuasion of Governors, there, Churches asserting their Power and Order to be jure divino, and the appointment of Jesus Christ, can have no better nor more honorable Entertainment, than a Toleration or Permission.

Yet herein there is this remarkable advantage to all parties that differ, about what in Government is of Christ's appointment; in that such Magistrates have a far greater latitude in conscience, to tolerate and permit the several forms of each so bound up in their persuasion, than they have to submit unto what the Magistrate shall impose: And thereupon the Magistrate exercising an indulgence/ and forbearance, with protection and encouragement to the people of God, so differing from him, and amongst themselves: Doth therein discharge as great a faithfulness to Christ, and love to his people, as can any way be supposed and expected from any Christian Magistrate, of what persuasion soever he is. And where this clemency from Governors is shown to any sort of persons, or Churches of Christ, upon such a principle, it will in equity produce this just effect, That all that so differ from him, and amongst themselves, standing in equal and alike difference from the principle of such a Magistrate, he is equally free to give alike liberty to them, one as well as the other.

This faithfulness in our Governors we do with thankfulness to God acknowledge, and to their everlasting honor, which appeared much in the late Reformation. The Hierarchy, Common Prayer-Book, and all other things grievous to God's People, being removed, they made choice of an Assembly of learned men, to advise what Government and Order is meet to be established in the room of these things; and because it was known there were different opinions (as always hath been among godly men) about forms of Church Government, there was by the Ordinance first sent forth to call an Assembly, not only a choice made of persons of several persuasions, to sit as Members there, but liberty given, to a lesser number, if dissenting, to report their Judgments and Reasons, as well and as freely as the major part.

Hereupon the Honorable House of Commons (an Indulgence we hope will never be forgotten) finding by Papers received from them, that the Members of the Assembly were not like to compose differences amongst themselves, so as to join in the same Rule for Church Government, did order further as followeth: That a Committee of Lords and Commons, etc., do take into consideration the differences of the Opinions in the Assembly of Divines in point of Church government, and to endevor a union if it be possible; and in case that can not be done, to endeavor the finding out some way, how far tender consciences, who can not in all things submit to the same Rule which that be established, may be born with according to the Word, and as may stand with the Public Peace.

By all which it is evident, the Parliament purposed not to establish the Rule of Church Government with such rigor, as might not permit and bear with a practice different from what they had established: In persons and Churches of different principles, if occasion were. And this Christian Clemency and indulgence in our Governors, hath been the foundation of that Freedom and Liberty, in the managing of Church affairs, which our Brethren, as well as WE, that differ from them, do now, and have many years enjoyed.

The Honorable Houses by several Ordinances of Parliament after much consultation, having settled Rules for Church Government, and such an Ecclesiastical Order as they judged would best joint with the Laws and Government of the Kingdom, did publish them, requiring the practice hereof throughout the Nation; and in particular, by the Min. of the Pr. of Lon. But (upon the former reason, or the like charitable consideration) these Rules were not imposed by them under any Penalty, or rigorous enforcement, though frequently urged thereunto by some.

Our Reverend Brethren of the Province of London, having considered of these Ordinances, and the Church Government laid down in them, declared their Opinions to be, That there is not a complete Rule in those Ordinances; also, that there are many necessary things not yet established, and some things wherein their consciences are not so fully satisfied. These Brethren, in the same Paper, have published also their joint Resolution to practice in all things according to the Rule of the Word, and according to these Ordinances, so far as they conceive them [to] correspond to it, and in so doing, they trust they shall not grieve the Spirit of the truly godly, nor give any just occasion to them that are contrary minded, to blame their proceedings.

We humbly conceive that (WE being dissatisfied in these things as our Brethren) the like liberty was intended by the Honorable Houses, and may be taken by ns of the Congregational way (without blame or grief to the spirits of those Brethren at least), to resolve, or rather to continue in the same Resolution and Practice in these matters, which indeed were our practices in times of greatest opposition, and before this Reformation was begun.

And as our Brethren the Ministers of London, drew up and published their opinions and apprehensions about Church Government into an entire System; so we now give the like public account of our Consciences, and the Rules by which we have constantly practiced hitherto; which we have here drawn up, and do present: Whereby it will appear how much, or how little we differ in these things from our Presbyterian Brethren.

And we trust there is no just cause why any man, either for our differing from the present settlement, it being out of Conscience, and not out of contempt, or our differences one from another, being not willful, should charge either of us with that odious reproach of Schism. And indeed, if not for our differing from the State settlement, much less because we differ from our Brethren, our differences being in some lesser things, and circumstances only, as themselves acknowledge. And let it be further considered, that we have not broken from them or their Order by these differences (but rather they from us), and in that respect we less deserve their censure; our practice being no other than what it was in our breaking from Episcopacy, and long before Presbytery, or any such form as now they are in, was taken up by them; and we will not say how probable it is, that the yoke of Episcopacy had been upon our neck to this day, if some such way (as formerly, and now is, and hath been termed Schism) had not with much suffering been then practiced, and since continued in.

For Novelty wherewith we are likewise both charged by the Enemies of both, it is true, in respect of the public and open Profession, either of Presbytery or Independency, this Nation hath been a stranger to each way, it's possible, ever since it hath been Christian; though for ourselves we are able to trace the footsteps of an Independent Congregational way in the ancientest customs of the Churches; as also in the Writings of our soundest Protestant Divines, and (that which we are much satisfied in) a full concurrence throughout in all the substantial parts of Church Government, with our Reverend Brethren the old Puritan Non-conformists, who being instant in Prayer and much sufferings, prevailed with the Lord, and we reap with joy, what they sowed in tears. Our Brethren also that are for Presbyterial Subordinations, profess what is of weight against Novelty for their way.

And now therefore seeing the Lord, in whose hand is the heart of Princes, hath put into the hearts of our Governors, to tolerate and permit (as they have done many years) persons of each persuasion, to enjoy their Consciences, though neither come up to the Rule established by Authority: And that which is more, to give us both Protection, and the same encouragement, that the most devoted Conformists in those former Superstitions Times enjoyed; yea, and by a public Law to establish this Liberty for time to come; and yet further, in the midst of our fears, to set over us a Prince that owns this Establishment, and cordially resolves to secure our Churches in the enjoyment of these Liberties, if we abuse them not to the disturbance of the Civil Peace.

This should be a very great engagement upon the hearts of all, though of different persuasions, to endeavor our utmost, jointly to promote the honor and prosperity of such a Government and Governors by whatsoever means, which in our Callings as Ministers of the Gospel, and as Churches of Jesus' Christ the Prince of Peace, we are any way able to do; as also to be peaceably disposed one towards another, and with mutual toleration to love as brethren, notwithstanding such differences: remembering, as it's very equal we should, the differences that are between Presbyterians and Independents being differences between fellow-servants, and neither of them having authority given from God or Man, to impose their Opinions, one more than the other. That our Governors after so solemn an establishment, should thus bear with us both, in our greater differences from their Rule: and after this, for any of us to take a fellow-servant by the throat, upon the account of a lesser reckoning, and nothing due to him upon it, is to forget, at least not to exercise, that compassion and tenderness we have found, where we had less ground to challenge or expect it.

Our prayer unto God is, That whereto we have already attained, we all may walk by the same rule, and that wherein we are otherwise minded, God would reveal it to us in his due time.

A Declaration of Faith.

[As the Savoy Declaration is merely a modification of the Westminster Confession to suit the Congregational polity, it is only necessary to note the principal omissions, additions, and changes, which will be better understood by comparison with the corresponding original and with the more thorough change made by the American Presbyterians in Chap. XXIII. 3.]

Chap. XX. is added to the Westminster Confession (which accounts for the change of numbers of chapters after Chap. XX.), and reads as follows: