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

page 33. 179 Against over attention to worldly pur- On accommodation in unessential points 28 suits 199 On obedience to God

155 On properly applying riches 164. 185. On the sacrifices to be made for the sake Against ostentation or seeking worldly of Christianity

207 praise

79

On the public avowal of religion in deNecessity of inward purity, not outward fiance of danger 161. 164. 224 shew

Duties of fortitude and constancy under On the necessity of giving the whole heari persecution 175. 182. 217 to God; placing the whole reliance On the perfection of the Christian mo

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

179.. 197 the words and thoughts 85.179. 209 Correspondence of the duties Jesus Christ On the necessity of repentance 134

preached with the prophecies 220 On the necessity of good works 52.68. On the internal evidence of the Christian 124. 127. 139. 146. 148. 161. 178. Religion

179. 197 180. 183. 190. 197, 198. 208 Disbelief, owing to sinful habits and proOn the necessity of good works in order pensities

202 to advance religion and God's glory Sin of neglecting advantages offered 86

140 Sin of destroying the faith of others 207

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Table of the Parts of Scripture occurring in the Prayer Book.

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i to 13

page 26

1 to 37

121

I to 14

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John xx.

69

15 to 26

57 to 66

Acts v.

I to 9

55 to 60

158

i to 72
I to 39

58

Mark xv.

105

8 to 14

48
178

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Matt. xxi.

John xvi. 23 to 33

page 149
33 to 41

John xix.
Matt. xxii.

I to 10

127
15 to 22

218
19 to 22

136
34 to 46

205
24 to 31

35
Matt. xxiii. 34 to 39

40
John xxi.
19 to 25

42
Matt. xxiv. 23 to 31

Aetsi. I to ir

150
Matt. xxvii. I to 54
93

79
125
Acts üi. I to il

153
Mark vii. 31 to 37

191
12 to 16

195
Mark vüi.
180 Acts vii.

39
Mark x.
13 to 16

AAs viïi. 14 to 17
Mark xiv.

99

Acts ix. I to 22
Atts x.
34 to the end

156
Mark xvi. 14 to 20

151
Acts xi. 22 to 30*

167
Luke i.
26 to 38
92 Acts xii. I to II

176
57 to 80

173
Aets xiii. 26 to 41

131
Luke ii.
15 to 21

49 Rom. iv.
22 to 40

65 Rom. vi.

3 to 11
41 to 52

54
19 to 23

180
Luke v. I to II

175 Rom. viii.
12 to 17

181
Luke vi.
36 to 42
171

170
Luke vii.

201
Rom, x.
9 to 21

224
Luke viii.
4 to 15

74 Rom. xii.
I to 5

53
Luke ix. 51 to 56

46
6 to 16

55
214
16 to 21

57
23 to 37

194
Rom, xij.

60
Luke xi.
86

24
Luke xiv. I to 11

Roni. xv.
4 to 13

28
167 i Cor. i.

204
Luke xv. I to 10
169

31
Luke xvi.

185

xi.

24 to 27
19 to 31
164

183
Luke xvii. ii'to 19

197
xi.

113
Luke xviii. 9 to 14

190
xii. i to 11

188
31 to 43
76

75
Luke xix. 41 to 47

I to us

190
Luke xxi. 25 to 33

29
20 to 58

453
Luke xxii.
I to the end

109
2 Cor. iii.
4 to 9

191
Luke xxiii.

115
iv. I to 6

203
Luke xxiv. 13 to 35

129
1 to 10

81
36 to 48

132
19 to 31

72
John i.

Gal. iii. 16 to 22

192
33 Gal. iv.
John ïi. I to II

56
21 to 31

87
John iii.
161

196
16 to 21

157
Gal. vi. 11 to 18

198
John iv. 46 to 54

213 Ephes. ii.
19 to 22

35
John vi.
1 to 14

88
Ephes. iii. I to 12

50
John vii. 46 to 59

୨୦
13 to 21

200
I to 10
158 Ephes. iv. I to 6

201
II to 16
137

137
John xiv,

144
17 to 32

208
15 to 31
155 Ephes. v.

85
I to 11

139

15 to 21
12 to 16

168 Ephes. vi. 10 to 20
17 to 27
217 Philipp. i.

214
John xvi. I to t

152

Philipp. ii.
5 to 15

147 Philipp. iii. is to 21
16 to 32

141
Philipp. iv. 4 to 7

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8 to 15

66

Coloss. i.
3 to 12
- page 221 1-Pet. iii.

page 174 Coloss. iii. 1 to 7

127
17 to 22

123 12 to 17

iv.
7 to 11

152 1 Thess. iv. i to 7

83

v.
5 to it

168 2 Tim. iv. 5 to 15

213
i John i. I to 10

41 Hebr. i. i to 12

37

iii,

I to 8
Hebr. ix. 11 to 15

iv.
7 to 21

163 16 to 28

4 to 12 Hebr. x. I to 25

118
Jude
I to 8

216 James i. I to 12

143
Rev..iv. I to il

160
17 to 21
146 Rev. vü. 2 to 13

219 22 to 27 148 Rev. xii. 7 to 12

206 1 Peter ii. 11 to 17

140

Rev. xiv. 1 to 5 19 to 25

136

89 107

134

ERRATA.
P. 32. In note to verse 5. 6th line from the bottom, for Is. xvi. r. Ixi.

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

1. « destruction of Jerusalem.”

TO

THE BOOK OF COMMON PRAYER.

we are

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. 1. 12. “ cannot be saved.” Mr. Wheatley, in his observations on this creed, says, “ 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 bold 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 “ our 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, written 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

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existence of the three persons may perhaps be referred to in several passages of the Old Testament; but Is. xlviii. 16. seems particularly to deserve notice: for there the speaker, after assuming to himself some of the plain characteristics of divinity, adds, « And now the Lord God “ (Hebr. Adonai Jehovah) and his Spirit “ hath sent me." So that the person sent describes himself as God, and he speaks of “the Lord God and his Spirit," as the senders.

P. 13. v. 25. “afore or after," i.e. " in - point of time," there being no period when all the three did not exist : all being, as the next paragraph explains, “ co-eternal together." See 2 Hales's Trinity, 263.

P. 13. v. 25. “greater or less, &c.” not to be distinguished into greater and lesser Gods: Gods of a higher and lower species or nature, which, as we learn from Chrysostom's clear and able discourse upon the Trinity, was one of the antient heresies. “No longer then," says he,“ speak “ of a great and little God, falling into “ Hellenism : for if Christ be a little God, “ Paul speaks falsely when he says, “. Looking for the blessed hope of the "glory of our great God and Saviour « Jesus Christ; whom therefore Paul “calls great, call not thou small.” The original is in these words: “uncilo so heye μεγαν και μικρον θεον, ιμπίπλων εις Ελληνισμον. . Ει γαρ μικρος θεος ο υιος, ψευδείας Παυλος λιγων Προσδεχομενοι την μακαριων ελαιδα της δόξης το

και σωληρος ημών Ιησε Χρισία. όν Παυλος καλει μεγαν θεον, συ μη καλει μικρον. Saville's ed. vol. 6. p. 962. Our Saviour so plainly ascribes a superiority to the Father, John X. 29. “My father is greater than all :" and John xiv. 28. “My Father is greater than I.” (See also John xx. 17: John v. 19. 30: I Cor. xv. 27, 28: and Eph. iv.) that nothing inconsistent with those texts could here have been intended. Dr. Waterland considers the Son as subordinate to the Father, but not inferior or unequal in nature. Waterland's Preface to Lady Moyer's Sermons, xvii. So does Dr. Hales, 2 Hales on Trinity, 264.–And see Pearson, 322. The truth perhaps is, that there is such sameness or equality of nature, with such subordination, as in the case of mortal sons and fathers. But let it not be forgotten, that this is the conjecture of man as to the nature of God, and therefore it behoveth that our words be wary and few.

P. 13. v. 26. “co-equal." Our Saviour says, John x. 15. “ As the Father know.

eth me, even so know I the Father :" in John xiv. 9, 10, 11. “ He that hath

seen me hath seen the Father: I am “ in the Father, and the Father in me:" in John xvi. 15. “All things that the Fa“ther hath are mine:” and John x. 30.

• I and my Father are one." According to Philipp. ii. 6. be “ thought it not rob.

bery to be equal with God :” and he is called, 2 Cor. iv. 4. “ the image of “ God;" in Coloss. i. 15. “ the image of “ the invisible God;" and Hebr. i. 3. “the

brightness of his glory, and the express image of his person.

. And the coequality both of Son and Holy Ghost may be inferred from our Saviour's command to his Apostles, Matt. xxviii. 19. to baptise " in the name of the Father, the Son, “ and Holy Ghost.”

P. 13. v. 31. “ before the worlds." This pre-existence of the Son is repeatedly noticed in St. John and in the Epistles. St. John says, John i. 1 to 3. "In " the beginning was the Word: the same

was in the beginning with God: all " things were made by him, and without “ him was not any thing made that was « made:” and in verse 14. he explains that by “the word," he means our Saviour Jesus Christ. In John iii. 18. our Saviour says, “ No man hath ascended up to heaven, “ but he that came down from heaven,

even the son of man." In Joho vi. 33. 35. 38. he says, “ The bread of life is bę which cometh down from heaven, and * giveth life unto the world: I am the “ bread of life, I came down from heaven." So John vi. 51. “I am the living bread, which came down from heaven." Again, John vi. 62. “What and if ye shall see the “son of man ascending where he was before.” So John viii. 42. “I proceeded “ forth and came from God." And John vii. 58. “Before Abraham was, I am.” Again John xvi. 27, 28. he says, “ I came forth from the Father, and am come into the “ world : again, I leave the world, and “ go to the Father.” In John xvii. 5. he thus addresses the Father, “O Father, “ glorify me with thine own self, with the "glory which I had with thee before the world was:" and John xvii. 24. "Father, " thou lovedst me before the foundation

of the world." In 1 Cor. xv. 47. St. Paul says, “ The second man (i. “Christ) is the Lord from heaven." In Eph. iii. 9. he speaks of God," who created " all things by Jesus Christ." In Col. i.

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