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On the duty of submitting to civil go- || On displaying good acts to advance reh vernments page 61. 141. 219 | gion

page 33. 19 A gainst over attention to worldly pur On accommodation in unessential points sarts - - - 199

On obedience to God

55 O properly applying riches 164. 185. On the sacrifices to be made for the sake a gainst ostentation or seeking worldly of Christianity

- 79 On the public avowal of religion in de Navessity of inward purity, not outward fiance of danger . 161. 164. 224

79. 246. 305. Duties of fortitude and constancy under Qe the necessity of giving the whole beart persecution : 175. 182. 217 te God; placing the whole reliance On the perfection of the Christian mo.

- 199 rality and virtues 55. 75. 148. 171. Qe the restraint Christianity puts upon

179. 197 the words and thoughts 85. 179. 209 Correspondence of the duties Jesus Christ O the necessity of repentance - 134 preached with the prophecies - 220 On the newty of good works 52.68. On the internal evidence of the Christian

194 12, 139 140 148. 161. 178. Religion . • 179. 197 ada 189 190 19", 198. 208 Disbelief, owing to sinful habits and prothe WCY of gwd works in order | pensities

202 dane roliga and God's glory | Sin of neglecting advantages offered 86

140 | Sin of destroying the faith of others 207

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Tada y tax Parts of Scripture occurring in the Prayer Book.

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Matt. xxi. I to 13 - page 26 |

John xvi. 23 to 33

- Page 149 33 to 41

John xix. I to 37 Matt. xxi. I to 14 211 John xx. I to 10

127 15 to 22

218
19 to 22

136 34 to 46

24 to 31 Matt. xxiii. 34 to

John xxi. 19 to 25 Matt. xxiv. 23 to 31

Aetsi. I to ir

150 Matt. xxvii. i to 54

15 to 26
57 to 66
125 Acts ï, i to 11

153 Mark vi. 31 to 37 191 Acts v. 12 to 16

195 Mark vüi. I to 180 Acts vii. 55 to 60

39 Mark x. 13

AAs viï. 14 to 17 Mark xiv. 1

Acts ix. i to 22 Mark xv. 1

Acts x. 34 to the end Mark xvi. 14 to 20

Acts xi. 22 to 30"

167 Luke i.

Als xii. I to il

Acts xiii. 26 to 41
Luke ïi.

Rom. iv. 8 to 14
Rom. vi. 3.to il

19 to 23 Luke v.

Rom. viii. 12 to 17

181 Luke vi.

18 to 23

170 Luke vii.

201 Rom, x. 9 to 21 Luke viii.

74 Rom. xii. Luke ix.

6 to 16 Luke x. 1

16 to 21 23 to

Rom, xiii. Luke xi. 14 to 28

8 to 14 Luke xiv. i to u

Roni. xv. 4 to 13 16 to

i Cor. i. 4 to 8 Luke xv. 1 to 10

I to 5 Luke xvi. I to 9

xi. 24 to 27 19 to 31

x. I to 13 Luke xvii. ui to

17 to the end Luke xviii. 9 to 14

i to u

188 31 to 43

i to 13

75 Luke xix. 41 to 47

188
XV. i to is

190 Luke xxi. 25 to 33

29
20 to 58

453 Luke xxii. í to the end

|| 2 Cor. ii.

191 Luke xxiii. I to 49

I to 6 Luke xxiv. 13 to 35

1 to 10

81 36 to 48

xi. 19 to 31 John i. I to 14

Gal. ij. 16 to 22

192 19 to 28

Gal. iv. John ii.

21 to 31

87 John iii. . I to 15 161 Gal. v. 16 to 24

196 16 to 27 Gal. vi. 11 to 18

198 John iv. 46 to 54

213 Ephes, ii. 19 to 22 John vi. I to 14

Ephes. ïïi. i to 12
John viï. 46 to 59

90
13 to

200 John X. I to 10

158

Ephes. iv. i to 6 11 to 16

137

7 to 16 John xiv. I to 14

17 to 32 15 to 3r

155 || Ephes. v. i to it John xv. I to 139

210 12 to 16 168 Ephes. vi.

212 17 to 27 217 Philipp. i. 3 to u

214 John xvi. I tot

Philipp. ii. 5 to 11 5 to 15

Philipp. iii. 17 to 21 16 to 32

141 Philipp.iv. 4 to 7

169

197

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Coloss. i. 3 to 12 - page 221 || 1 Pet. iii. 8 to 15 - page 174 Coloss. iii. i to

17 to 22 12 to 17

7 to 11 1 Thess. iv. I to 7

5 to 11 2 Tim. iv. 5 to 15

1 John i. i to 10 Hebr. i. i to 12

I to 8 Hebr. ix. I to 15

7 to 21 16 to 28

v. 4 to 12 Hebr. x. I to 25

Jude

i to 8 James i. I to 12

Rev..iv. 17 to 21

Rev. vü. 22 to 27

Rev. xi. 1 Peter ü. I to 17

Jl Rev. xiv. I to 19 to 25

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ERRATA
P. 32. In note to verse 3. 6th line from the bottom, for Is. xvi. r. lxi.

63. After the quotation from Daniel, add, Dan. ix. 24.
68. In pote () to verse 2. 4th line from the end of the note, for « destriction of the world.

1. “ destruction of Jerusalem.”

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P. 9. 1. 7. “Hell,” not the place of torment, but that of the departed spirits; and (in this passage,) that portion of it which was allotted to the good: what our Saviour, when upon the cross, called “Paradise :"“ To-day shalt thou be with me in Paradise.” Luke xxiii. 42.-1 Bp. Horsley's Sermons, 387 to 398. and Horsley on Hosea, 46. “Hell” is considered as a Saxon word, from “ hillan” or “helan” to hide, or from “holl” a cavern, and antiently denoted the unseen place of the dead. Parkh. Hebr. Lexicon, 709. It formerly signified uo more than the grave. Kenneti's Paroch. Antiq.51. See Ps. xvi. 11. Ps. lxxxviii. 2. Ps. cxvi. 3.

P. 12. “ perish,” and p. 14. I. 12. “ cannot be saved.” Mr. Wheatley, in his observations on this creed, says, “we are “ not required, by the words of this creed, “ to believe the whole on pain of damna“ tion: for all that is required of us, as necessary to salvation, is, that before all “ things we hold the catholic faith : and “ the catholic faith, by the 3d and 4th “ verses, is explained to be this, that we “ worship one God in Trinity, and Trinity “ in. Unity; neither confounding the per“ sons, nor dividing the substance. This " therefore is declared necessary to be “ believed ; but all that follows, to the 26th verse, is only brought as proof “ and illustration, and therefore requires " pur assent no more than a sermon does, " which is made to prove or illustrate a “ text.” He notices also, that it was a primitive custom, after a confession of the orthodox faith, to pass an anathema or curse against all who denied it. The damnatory clauses therefore may be considered as the

denuntiation of the writer, or as his opinion only; and it does not follow, because the creed is introduced into our liturgy, that our church takes upon itself to pass this denuntiation, or even to intimate its opinion, that the belief of every particular here stated is indispensible. It probably adopted this creed for its general merit in illustrating these doctrines, and to shew how they were understood in early times ; and then it could not omit the damnatory clauses, because that would have mutilated the creed. .

P. 12. v. 5. “ Person." Let it not be forgotten, that God is “a spirit,” (John iv. 24.) in the language of our first article, “ without body or parts.” “ Person,” therefore, here means “ being” or “exist"ence ;' and when the idea of bodily substance is excluded, the difficulty of comprehending the unity of the three is diminished, if not entirely removed. Unity as to them is merely unanimity, and unanimity is of the essence of their nature. From the perfection of their wisdom, each must know what is best; and, from the perfection of their goodness, each must will it: whatever one therefore wills, each must will ; and in every case which admits of deliberation or judgment, they must be unanimous, or one in mind. A passage in Origen, writ. ten in the third century, and translated, 2 Hales's Chronology, 815, deserves notice: “ We then worship the Father of " the truth, and the Son the truth, being “ two things in subsistence, but one in “ unanimity and concord, and sameness “ of the will."

P. 12. v.5. “Another." The distinct

Strahan and Spottiswoode,

Printers-Street, London,

existence of the three persons may per | P. 13. v. 26. “co-equal.” Our Saviour haps be referred to in several passages of says, Jobn x. 15. “ As the Father know. the Old Testament; but Is. xlviii.16. seems “ eth me, even so know I the Father :" particularly to deserve notice: for there in John xiv. 9, 10, 11. “ He that hath the speaker, after assuming to himself “ seen me hath seen the Father: I am some of the plain characteristics of divi “ in the Father, and the Father in me :" nity, adds, “ And now the Lord God in John xvi. 15. “All things that the Fa(Hebr. Adonai Jehovah) and his Spirit “ther hath are mine;" and John x. 30. « hath sent me." So that the person sent “ I and my Father are one." According describes himself as God, and he speaks to Philipp. ii. 6. be “thought it not rob. of “the Lord God and his Spirit," as the “ bery to be equal with God :” and he is senders.

called, 2 Cor. iv. 4. “ the image of P. 13. v. 25. “afore or after," i.e. " in “ God;" in Coloss. i. 15. “ the image of *** point of time," there being no period “ the invisible God;" and Hebr. i. 3. “the when all the three did not exist : all “ brightness of his glory, and the express being, as the next paragraph explains, 6. image of his person.” And the co“ co-eternal together." See 2 Hales's equality both of Son and Holy Ghost may Trinity, 263.

be inferred from our Saviour's command P. 13. v. 25. “greater or less, &c.” not to his Apostles, Matt. xxviii. 19. to bapto be distinguished into greater and lesser tise “in the name of the Father, the Son, Gods : Gods of a higher and lower species “ and Holy Ghost." or nature, which, as we learn from Chry P. 13. v. 31. “ before the worlds." sostom's clear and able discourse upon This pre-existence of the Son is repeatthe Trinity, was one of the antient here edly noticed in St. John and in the Epissies. “No longer then," says he, “ speak tles. St. John says, John i. 1 to 3. “In os of a great and little God, falling into “ the beginning was the Word: the same “ Hellenism: for if Christ be a little God, " was in the beginning with God: all “ Paul speaks falsely when he says, “ things were made by him, and without “. Looking for the blessed hope of the “ him was not any thing made that was " • glory of our great God and Saviour “ made:” and in verse 14. he explains that « Jesus Christ :' whom therefore Paul by “the word," he means our Saviour Jesus “ calls great, call not thou small.” The Christ. In John iii. 18. our Saviour says, original is in these words : “pnxelo sov deye “ No man hath ascended up to heaven, Heyus xy fussepov Seong meal ess Ennnopor. but he that came down from heaven, Ει γαρ μικρος θεος ο υιος, ψευδείαι Παυλος λιγων “ even the son of man.” In Joho vi. 33. Προσδεχομενοι την μακαριων ελαιδα της δοξης το 35. 38. he says, “ The bread of life is he Moyano Det sy owlrpos mane Inox Xpoole. Or yo

" which cometh down from heaven, and Παυλος καλει μεγαν τον, συ μη καλει μικρον. “ giveth life unto the world: I am the Saville's ed. vol. 6. p. 962. Our Saviour “ bread of life, I came down from heaven." so plainly ascribes a superiority to the So John vi. 51. “I am the living bread, Father, John X. 29. « My father is which came down from heaven." Again, “ greater than all :" and John xiv. 28. John vi. 62. “What and if ye shall see the “ My Father is greater than I.” (See also “ son of man ascending where he was beJohn xx. 17: John v. 19. 30: 1 Cor. xv. « fore." So John viji. 42. “I proceeded 27, 28: and Eph. iv.) that nothing in “ forth and came from God." And John viii. consistent with those texts could here 58. “Before Abraham was, I am." Again have been intended. Dr. Waterland con John xvi. 27, 28. he says, “ I came forth siders the Son as subordinate to the Fa from the Father, and am come into the ther, but not inferior or unequal in nature, “ world : again, I leave the world, and Waterland's Preface to Lady Moyer's “ go to the Father.” In John xvii. 5. he Sermons, xvii. So does Dr. Hales, thus addresses the Father, “O Father, 2 Hales on Trinity, 264.–And see Pear “ glorify me with thine own self, with the son, 322. The truth perhaps is, that “ glory which I had with thee before the there is such sameness or equality of na. “ world was:" and John xvii. 24. “Father, ture, with such subordination, as in the “thou lovedst me before the foundation case of mortal sons and fathers. But let me of the world." In 1 Cor. xv. 47. it not be forgotten, that this is the con St. Paul says, “ The second man (i. jecture of man as to the nature of God, “ Christ) is the Lord from heaven." In Eph. and therefore it behoveth that our words jä. 9. he speaks of God, " who created be wary and few.

" all things by Jesus Christ." Tu Col. i.

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