CHAPTER XX.

ON CIVIL GOVERNMENT.

Having already stated that man is the subject of two kinds of government, and having sufficiently discussed that which is situated in the soul, or the inner man, and relates to eternal life,—we are, in this chapter, to say something of the other kind, which relates to civil justice, and the regulation of the external conduct. For, though the nature of this argument seems to have no connection with the spiritual doctrine of faith which I have undertaken to discuss, the sequel will show that I have sufficient reason for connecting them together, and, indeed, that necessity obliges me to it; especially since, on the one hand, infatuated and barbarous men madly endeavour to subvert this ordinance established by God; and, on the other hand, the flatterers of princes, extolling their power beyond all just bounds, hesitate not to oppose it to the authority of God himself. Unless both these errors be resisted, the purity of the faith will be destroyed. Besides, it is of no small importance for us to know what benevolent provision God has made for mankind in this instance, that we may be stimulated by a greater degree of pious zeal to testify our gratitude. In the first place, before we enter on the subject itself, it is necessary for us to recur to the distinction which we have already established, lest we fall into an error very common in the world, and injudiciously confound together these two things, the nature of which is altogether different. For some men, when they hear that the gospel promises a liberty which acknowledges no king or magistrate among men, but submits to Christ alone, think they can enjoy no advantage of their liberty, while they see any power exalted above them. They imagine, therefore, that nothing will prosper, unless the whole world be modelled in a new form, without any tribunals, or laws, or magistrates, or any thing of a similar kind, which they consider injurious to their liberty. But he who knows how to distinguish between the body and the soul, between this present transitory life and the future eternal one, will find no difficulty in understanding, that the spiritual kingdom of Christ and civil government are things very different and remote from each other. Since it is a Jewish folly, therefore, to seek and include the kingdom of Christ under the elements of this world, let us, on the contrary, considering what the Scripture clearly inculcates, that the benefit which is received from the grace of Christ is spiritual; let us, I say, remember to confine within its proper limits all this liberty which is promised and offered to us in him. For why is it that the same apostle, who, in one place, exhorts to “stand fast in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage,”[1404] in another, enjoins servants to “care not for” their servile condition;[1405] except that spiritual liberty may very well consist with civil servitude? In this sense we are likewise to understand him in these passages: “There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female.”[1406] Again: “There is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all;”[1407] in which he signifies, that it is of no importance, what is our condition among men, or under the laws of what nation we live, as the kingdom of Christ consists not in these things.

II. Yet this distinction does not lead us to consider the whole system of civil government as a polluted thing, which has nothing to do with Christian men. Some fanatics, who are pleased with nothing but liberty, or rather licentiousness without any restraint, do indeed boast and vociferate, That since we are dead with Christ to the elements of this world, and, being translated into the kingdom of God, sit among the celestials, it is a degradation to us, and far beneath our dignity, to be occupied with those secular and impure cares which relate to things altogether uninteresting to a Christian man. Of what use, they ask, are laws without judgments and tribunals? But what have judgments to do with a Christian man? And if it be unlawful to kill, of what use are laws and judgments to us? But as we have just suggested that this kind of government is distinct from that spiritual and internal reign of Christ, so it ought to be known that they are in no respect at variance with each other. For that spiritual reign, even now upon earth, commences within us some preludes of the heavenly kingdom, and in this mortal and transitory life affords us some prelibations of immortal and incorruptible blessedness; but this civil government is designed, as long as we live in this world, to cherish and support the external worship of God, to preserve the pure doctrine of religion, to defend the constitution of the Church, to regulate our lives in a manner requisite for the society of men, to form our manners to civil justice, to promote our concord with each other, and to establish general peace and tranquillity; all which I confess to be superfluous, if the kingdom of God, as it now exists in us, extinguishes the present life. But if it is the will of God, that while we are aspiring towards our true country, we be pilgrims on the earth, and if such aids are necessary to our pilgrimage, they who take them from man deprive him of his human nature. They plead that there should be so much perfection in the Church of God, that its order would suffice to supply the place of all laws; but they foolishly imagine a perfection which can never be found in any community of men. For since the insolence of the wicked is so great, and their iniquity so obstinate that it can scarcely be restrained by all the severity of the laws, what may we expect they would do, if they found themselves at liberty to perpetrate crimes with impunity, whose outrages even the arm of power cannot altogether prevent?

III. But for speaking of the exercise of civil polity, there will be another place more suitable. At present we only wish it to be understood, that to entertain a thought of its extermination, is inhuman barbarism; it is equally as necessary to mankind as bread and water, light and air, and far more excellent. For it not only tends to secure the accommodations arising from all these things, that men may breathe, eat, drink, and be sustained in life, though it comprehends all these things while it causes them to live together, yet, I say, this is not its only tendency; its objects also are, that idolatry, sacrileges against the name of God, blasphemies against his truth, and other offences against religion, may not openly appear and be disseminated among the people; that the public tranquillity may not be disturbed; that every person may enjoy his property without molestation; that men may transact their business together without fraud or injustice; that integrity and modesty may be cultivated among them; in short, that there may be a public form of religion among Christians, and that humanity may be maintained among men. Nor let any one think it strange that I now refer to human polity the charge of the due maintenance of religion, which I may appear to have placed beyond the jurisdiction of men. For I do not allow men to make laws respecting religion and the worship of God now, any more than I did before; though I approve of civil government, which provides that the true religion which is contained in the law of God, be not violated, and polluted by public blasphemies, with impunity. But the perspicuity of order will assist the readers to attain a clearer understanding of what sentiments ought to be entertained respecting the whole system of civil administration, if we enter on a discussion of each branch of it. These are three: The magistrate, who is the guardian and conservator of the laws: The laws, according to which he governs: The people, who are governed by the laws, and obey the magistrate. Let us, therefore, examine, first, the function of a magistrate, whether it be a legitimate calling and approved by God, the nature of the duty, and the extent of the power; secondly, by what laws Christian government ought to be regulated; and lastly, what advantage the people derive from the laws, and what obedience they owe to the magistrate.

IV. The Lord has not only testified that the function of magistrates has his approbation and acceptance, but has eminently commended it to us, by dignifying it with the most honourable titles. We will mention a few of them. When all who sustain the magistracy are called “gods,”[1408] it ought not to be considered as an appellation of trivial importance; for it implies, that they have their command from God, that they are invested with his authority, and are altogether his representatives, and act as his vicegerents. This is not an invention of mine, but the interpretation of Christ, who says, “If he called them gods, unto whom the word of God came, and the Scripture cannot be broken.”[1409] What is the meaning of this, but that their commission has been given to them by God, to serve him in their office, and, as Moses and Jehoshaphat said to the judges whom they appointed, to “judge not for man, but for the Lord?”[1410] To the same purpose is the declaration of the wisdom of God by the mouth of Solomon: “By me kings reign, and princes decree justice. By me princes rule, and nobles, even all the judges of the earth.”[1411] This is just as if it had been affirmed, that the authority possessed by kings and other governors over all things upon earth is not a consequence of the perverseness of men, but of the providence and holy ordinance of God, who has been pleased to regulate human affairs in this manner; forasmuch as he is present, and also presides among them, in making laws and in executing equitable judgments. This is clearly taught by Paul, when he enumerates governments (ὁ προἱσταμενος)[1412] among the gifts of God, which, being variously distributed according to the diversity of grace, ought to be employed by the servants of Christ to the edification of the Church. For though in that place he is properly speaking of the council of elders, who were appointed in the primitive Church to preside over the regulation of the public discipline, the same office which in writing to the Corinthians he calls κυβερνησεις, “governments,”[1413] yet, as we see that civil government tends to promote the same object, there is no doubt that he recommends to his every kind of just authority. But he does this in a manner much more explicit, where he enters on a full discussion of that subject. For he says, “There is no power but of God; the powers that be are ordained of God. Rulers are ministers of God, revengers to execute wrath upon him that doeth evil. Do that which is good, and thou shalt have praise of the same.”[1414] This is corroborated by the examples of holy men; of whom some have been kings, as David, Josiah, Hezekiah; some have been viceroys, as Joseph and Daniel; some have held civil offices in a commonwealth, as Moses, Joshua, and the Judges; whose functions God declared to be approved by him. Wherefore no doubt ought now to be entertained by any person that civil magistracy is a calling not only holy and legitimate, but far the most sacred and honourable in human life.

V. Those who would wish to introduce anarchy, reply, that though, in ancient times, kings and judges presided over a rude people, that servile kind of government is now quite incompatible with the perfection which accompanies the gospel of Christ. Here they betray not only their ignorance, but their diabolical pride, in boasting of perfection, of which not the smallest particle can be discovered in them. But whatever their characters may be, they are easily refuted. For, when David exhorts kings and judges to kiss the Son of God,[1415] he does not command them to abdicate their authority and retire to private life, but to submit to Christ the power with which they are invested, that he alone may have the preëminence over all. In like manner Isaiah, when he predicts that “kings shall be nursing-fathers and queens nursing-mothers” to the Church,[1416] does not depose them from their thrones; but rather establishes them by an honourable title, as patrons and protectors of the pious worshippers of God; for that prophecy relates to the advent of Christ. I purposely omit numerous testimonies, which often occur, and especially in the Psalms, in which the rights of all governors are asserted. But the most remarkable of all is that passage where Paul, admonishing Timothy that in the public congregation, “supplications, prayers, intercessions, and giving of thanks, be made for kings and for all that are in authority,” assigns as a reason, “that we may lead a quiet and peaceable life in all godliness and honesty;”[1417] language in which he recommends the state of the Church to their patronage and defence.

VI. This consideration ought continually to occupy the magistrates themselves, since it is calculated to furnish them with a powerful stimulus, by which they may be excited to their duty, and to afford them peculiar consolation, by which the difficulties of their office, which certainly are many and arduous, may be alleviated. For what an ardent pursuit of integrity, prudence, clemency, moderation, and innocence ought they to prescribe to themselves, who are conscious of having been constituted ministers of the Divine justice! With what confidence will they admit iniquity to their tribunal, which they understand to be the throne of the living God? With what audacity will they pronounce an unjust sentence with that mouth which they know to be the destined organ of Divine truth? With what conscience will they subscribe to impious decrees with that hand which they know to be appointed to register the edicts of God? In short, if they remember that they are the vicegerents of God, it behoves them to watch with all care, earnestness, and diligence, that in their administration they may exhibit to men an image, as it were, of the providence, care, goodness, benevolence, and justice of God. And they must constantly bear this in mind, that if in all cases “he be cursed that doeth the work of the Lord deceitfully,”[1418] a far heavier curse awaits those who act fraudulently in a righteous calling. Therefore, when Moses and Jehoshaphat wished to exhort their judges to the discharge of their duty, they had nothing to suggest more efficacious than the principle which we have already mentioned. Moses says, “Judge righteously between every man and his brother, and the stranger that is with him. For the judgment is God’s.”[1419] Jehoshaphat says, “Take heed what ye do; for ye judge not for man, but for the Lord, who is with you in the judgment. Wherefore now let the fear of the Lord be upon you: take heed and do it; for there is no iniquity with the Lord our God.”[1420] And in another place it is said, “God standeth in the congregation of the mighty: he judgeth among the gods;”[1421] that they may be animated to their duty, when they understand that they are delegated by God, to whom they must one day render an account of their administration. And this admonition is entitled to have considerable weight with them; for if they fail in their duty, they not only injure men by criminally distressing them, but even offend God by polluting his sacred judgments. On the other hand, it opens a source of peculiar consolation to them to reflect, that they are not employed in profane things, or occupations unsuitable to a servant of God, but in a most sacred function, inasmuch as they execute a Divine commission.

VII. Those who are not restrained by so many testimonies of Scripture, but still dare to stigmatize this sacred ministry as a thing incompatible with religion and Christian piety, do they not offer an insult to God himself, who cannot but be involved in the reproach cast upon his ministry? And in fact they do not reject magistrates, but they reject God, “that he should not reign over them.”[1422] For if this was truly asserted by the Lord respecting the people of Israel, because they refused the government of Samuel, why shall it not now be affirmed with equal truth of those who take the liberty to outrage all the authorities which God has instituted? But they object that our Lord said to his disciples, “The kings of the Gentiles exercise lordship over them: but ye shall not be so; but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve:”[1423] and they contend that these words prohibit the exercise of royalty, or any other authority, by any Christians. Admirable expositors! A contention had arisen among the disciples “which of them should be accounted the greatest.” To repress this vain ambition, our Lord taught them that their ministry was not like temporal kingdoms, in which one person has the preëminence over all others. Now, what dishonour does this comparison cast upon regal dignity? What does it prove at all, except that the regal office is not the apostolic ministry? Moreover, though there are various forms of magistracy, yet there is no difference in this respect, but we ought to receive them all as ordinances of God. For Paul comprehends them all together, when he says, that “there is no power but of God;” and that which was furthest from giving general satisfaction, is recommended to us in a remarkable manner beyond all others; namely, the government of one man; which, as it is attended with the common servitude of all, except the single individual to whose will all others are subjected, has never been so highly approved by heroic and noble minds. But the Scripture, on the contrary, to correct these unjust sentiments, expressly affirms, that it is by the providence of Divine wisdom that kings reign, and particularly commands us to “honour the king.”[1424]

VIII. And for private men, who have no authority to deliberate on the regulation of any public affairs, it would surely be a vain occupation to dispute which would be the best form of government in the place where they live. Besides, this could not be simply determined, as an abstract question, without great impropriety, since the principle to guide the decision must depend on circumstances. And even if we compare the different forms together, without their circumstances, their advantages are so nearly equal, that it will not be easy to discover of which the utility preponderates. The forms of civil government are considered to be of three kinds: Monarchy, which is the dominion of one person, whether called a king, or a duke, or any other title; Aristocracy, or the dominion of the principal persons of a nation; and Democracy, or popular government, in which the power resides in the people at large. It is true that the transition is easy from monarchy to despotism; it is not much more difficult from aristocracy to oligarchy, or the faction of a few; but it is most easy of all from democracy to sedition. Indeed, if these three forms of government, which are stated by philosophers, be considered in themselves, I shall by no means deny, that either aristocracy, or a mixture of aristocracy and democracy, far excels all others; and that indeed not of itself, but because it very rarely happens that kings regulate themselves so that their will is never at variance with justice and rectitude; or, in the next place, that they are endued with such penetration and prudence, as in all cases to discover what is best. The vice or imperfection of men therefore renders it safer and more tolerable for the government to be in the hands of many, that they may afford each other mutual assistance and admonition, and that if any one arrogate to himself more than is right, the many may act as censors and masters to restrain his ambition. This has always been proved by experience, and the Lord confirmed it by his authority, when he established a government of this kind among the people of Israel, with a view to preserve them in the most desirable condition, till he exhibited in David a type of Christ. And as I readily acknowledge that no kind of government is more happy than this, where liberty is regulated with becoming moderation, and properly established on a durable basis, so also I consider those as the most happy people, who are permitted to enjoy such a condition; and if they exert their strenuous and constant efforts for its preservation and retention, I admit that they act in perfect consistence with their duty. And to this object the magistrates likewise ought to apply their greatest diligence, that they suffer not the liberty, of which they are constituted guardians, to be in any respect diminished, much less to be violated: if they are inactive and unconcerned about this, they are perfidious to their office, and traitors to their country. But if those, to whom the will of God has assigned another form of government, transfer this to themselves so as to be tempted to desire a revolution, the very thought will be not only foolish and useless, but altogether criminal. If we limit not our views to one city, but look round and take a comprehensive survey of the whole world, or at least extend our observations to distant lands, we shall certainly find it to be a wise arrangement of Divine Providence that various countries are governed by different forms of civil polity; for they are admirably held together with a certain inequality, as the elements are combined in very unequal proportions. All these remarks, however, will be unnecessary to those who are satisfied with the will of the Lord. For if it be his pleasure to appoint kings over kingdoms, and senators or other magistrates over free cities, it is our duty to be obedient to any governors whom God has established over the places in which we reside.

IX. Here it is necessary to state in a brief manner the nature of the office of magistracy, as described in the word of God, and wherein it consists. If the Scripture did not teach that this office extends to both tables of the law, we might learn it from heathen writers; for not one of them has treated of the office of magistrates, of legislation, and civil government, without beginning with religion and Divine worship. And thus they have all confessed that no government can be happily constituted, unless its first object, be the promotion of piety, and that all laws are preposterous which neglect the claims of God, and merely provide for the interests of men. Therefore, as religion holds the first place among all the philosophers, and as this has always been regarded by the universal consent of all nations, Christian princes and magistrates ought to be ashamed of their indolence, if they do not make it the object of their most serious care. We have already shown that this duty is particularly enjoined upon them by God; for it is reasonable that they should employ their utmost efforts in asserting and defending the honour of him, whose vicegerents they are, and by whose favour they govern. And the principal commendations given in the Scripture to the good kings are for having restored the worship of God when it had been corrupted or abolished, or for having devoted their attention to religion, that it might flourish in purity and safety under their reigns. On the contrary, the sacred history represents it as one of the evils arising from anarchy, or a want of good government, that when “there was no king in Israel, every man did that which was right in his own eyes.”[1425] These things evince the folly of those who would wish magistrates to neglect all thoughts of God, and to confine themselves entirely to the administration of justice among men; as though God appointed governors in his name to decide secular controversies, and disregarded that which is of far greater importance—the pure worship of himself according to the rule of his law. But a rage for universal innovation, and a desire to escape with impunity, instigate men of turbulent spirits to wish that all the avengers of violated piety were removed out of the world. With respect to the second table, Jeremiah admonishes kings in the following manner: “Execute ye judgment and righteousness, and deliver the spoiled out of the hand of the oppressor; and do no wrong, do no violence to the stranger, the fatherless, nor the widow, neither shed innocent blood.”[1426] To the same purpose is the exhortation in the eighty-second psalm: “Defend the poor and fatherless: do justice to the afflicted and needy: deliver the poor and needy: rid them out of the hand of the wicked.”[1427] And Moses “charged the judges” whom he appointed to supply his place, saying, “Hear the causes between your brethren, and judge righteously between every man and his brother, and the stranger that is with him: ye shall not respect persons in judgment; but ye shall hear the small as well as the great; ye shall not be afraid of the face of man; for the judgment is God’s.”[1428] I forbear to remark the directions given by him in another place respecting their future kings: “He shall not multiply horses to himself; neither shall he greatly multiply to himself silver and gold; his heart shall not be lifted up above his brethren; he shall read in the law all the days of his life;”[1429] also that judges show no partiality, nor take bribes, with similar injunctions, which abound in the Scriptures; because, in describing the office of magistrates in this treatise, my design is not so much to instruct magistrates themselves, as to show to others what magistrates are, and for what end God has appointed them. We see, therefore, that they are constituted the protectors and vindicators of the public innocence, modesty, probity, and tranquillity, whose sole object it ought to be to promote the common peace and security of all. Of these virtues, David declares that he will be an example, when he shall be exalted to the royal throne. “I will set no wicked thing before mine eyes. I will not know a wicked person. Whoso privily slandereth his neighbour, him will I cut off: him that hath a high look and a proud heart will I not suffer. Mine eyes shall be upon the faithful of the land, that they may dwell with me: he that walketh in a perfect way, he shall serve me.”[1430] But as they cannot do this, unless they defend good men from the injuries of the wicked, and aid the oppressed by their relief and protection, they are likewise armed with power for the suppression of crimes, and the severe punishment of malefactors, whose wickedness disturbs the public peace. For experience fully verifies the observation of Solon: “That all states are supported by reward and punishment; and that when these two things are removed, all the discipline of human societies is broken and destroyed.” For the minds of many lose their regard for equity and justice, unless virtue be rewarded with due honour; nor can the violence of the wicked be restrained, unless crimes are followed by severe punishments. And these two parts are included in the injunction of the prophet to kings and other governors, to “execute judgment and righteousness.”[1431] _Righteousness_ means the care, patronage, defence, vindication, and liberation of the innocent: _judgment_ imports the repression of the audacity, the coercion of the violence, and the punishment of the crimes, of the impious.

X. But here, it seems, arises an important and difficult question. If by the law of God all Christians are forbidden to kill,[1432] and the prophet predicts respecting the Church, that “they shall not hurt nor destroy in all my holy mountain, saith the Lord,”[1433] how can it be compatible with piety for magistrates to shed blood? But if we understand, that in the infliction of punishments, the magistrate does not act at all from himself, but merely executes the judgments of God, we shall not be embarrassed with this scruple. The law of the Lord commands, “Thou shalt not kill;” but that homicide may not go unpunished, the legislator himself puts the sword into the hands of his ministers, to be used against all homicides.[1434] _To hurt_ and _to destroy_ are incompatible with the character of the godly; but to avenge the afflictions of the righteous at the command of God, is neither _to hurt_ nor _to destroy_. Therefore it is easy to conclude that in this respect magistrates are not subject to the common law; by which, though the Lord binds the hands of men, he does not bind his own justice, which he exercises by the hands of magistrates. So, when a prince forbids all his subjects to strike or wound any one, he does not prohibit his officers from executing that justice which is particularly committed to them. I sincerely wish that this consideration were constantly in our recollection, that nothing is done here by the temerity of men, but every thing by the authority of God, who commands it, and under whose guidance we never err from the right way. For we can find no valid objection to the infliction of public vengeance, unless the justice of God be restrained from the punishment of crimes. But if it be unlawful for us to impose restraints upon him, why do we calumniate his ministers? Paul says of the magistrate, that “He beareth not the sword in vain; for he is the minister of God, a revenger to execute wrath upon him that doeth evil.”[1435] Therefore, if princes and other governors know that nothing will be more acceptable to God than their obedience, and if they desire to approve their piety, justice, and integrity before God, let them devote themselves to this duty. This motive influenced Moses, when, knowing himself to be destined to become the liberator of his people by the power of the Lord, “he slew the Egyptian;”[1436] and when he punished the idolatry of the people by the slaughter of three thousand men in one day.[1437] The same motive actuated David, when, at the close of his life, he commanded his son Solomon to put to death Joab and Shimei.[1438] Hence, also, it is enumerated among the virtues of a king, to “destroy all the wicked of the land, that he may cut off all wicked doers from the city of the Lord.”[1439] The same topic furnishes the eulogium given to Solomon: “Thou lovest righteousness, and hatest wickedness.”[1440] How did the meek and placid disposition of Moses burn with such cruelty, that, after having his hands imbrued in the blood of his brethren, he continued to go through the camp till three thousand were slain? How did David, who discovered such humanity all his lifetime, in his last moments bequeath such a cruel injunction to his son respecting Joab? “Let not his hoar head go down to the grave in peace;” and respecting Shimei: “His hoar head bring down to the grave with blood.” Both Moses and David, in executing the vengeance committed to them by God, by this severity sanctified their hands, which would have been defiled by lenity. Solomon says, “It is an abomination to kings to commit wickedness; for the throne is established by righteousness.”[1441] Again: “A king that sitteth in the throne of judgment, scattereth away all evil with his eyes.”[1442] Again: “A wise king scattereth the wicked, and bringeth the wheel over them.”[1443] Again: “Take away the dross from the silver, and there shall come forth a vessel for the finer. Take away the wicked from before the king, and his throne shall be established in righteousness.”[1444] Again: “He that justifieth the wicked, and he that condemneth the just, even they both are an abomination to the Lord.”[1445] Again: “An evil man seeketh only rebellion; therefore a cruel messenger shall be sent against him.”[1446] Again: “He that saith unto the wicked, Thou art righteous; him shall the people curse, nations shall abhor him.”[1447] Now, if it be true justice for them to pursue the wicked with a drawn sword, let them sheathe the sword, and keep their hands from shedding blood, while the swords of desperadoes are drenched in murders; and they will be so far from acquiring the praise of goodness and justice by this forbearance, that they will involve themselves in the deepest impiety. There ought not, however, to be any excessive or unreasonable severity, nor ought any cause to be given for considering the tribunal as a gibbet prepared for all who are accused. For I am not an advocate for unnecessary cruelty, nor can I conceive the possibility of an equitable sentence being pronounced without mercy; of which Solomon affirms, that “mercy and truth preserve the king; and his throne is upholden by mercy.”[1448] Yet it behoves the magistrate to be on his guard against both these errors; that he do not, by excessive severity, wound rather than heal; or, through a superstitious affectation of clemency, fall into a mistaken humanity, which is the worst kind of cruelty, by indulging a weak and ill-judged lenity, to the detriment of multitudes. For it is a remark not without foundation, that was anciently applied to the government of Nerva, that it is bad to live under a prince who permits nothing, but much worse to live under one who permits every thing.

XI. Now, as it is sometimes necessary for kings and nations to take up arms for the infliction of such public vengeance, the same reason will lead us to infer the lawfulness of wars which are undertaken for this end. For if they have been intrusted with power to preserve the tranquillity of their own territories, to suppress the seditious tumults of disturbers, to succour the victims of oppression, and to punish crimes,—can they exert this power for a better purpose, than to repel the violence of him who disturbs both the private repose of individuals and the general tranquillity of the nation; who excites insurrections, and perpetrates acts of oppression, cruelty, and every species of crime? If they ought to be the guardians and defenders of the laws, it is incumbent upon them to defeat the efforts of all by whose injustice the discipline of the laws is corrupted. And if they justly punish those robbers, whose injuries have only extended to a few persons, shall they suffer a whole district to be plundered and devastated with impunity? For there is no difference, whether he, who in a hostile manner invades, disturbs, and plunders the territory of another to which he has no right, be a king, or one of the meanest of mankind: all persons of this description are equally to be considered as robbers, and ought to be punished as such. It is the dictate both of natural equity, and of the nature of the office, therefore, that princes are armed, not only to restrain the crimes of private individuals by judicial punishments, but also to defend the territories committed to their charge by going to war against any hostile aggression; and the Holy Spirit, in many passages of Scripture, declares such wars to be lawful.

XII. If it be objected that the New Testament contains no precept or example, which proves war to be lawful to Christians, I answer, first, that the reason for waging war which existed in ancient times, is equally valid in the present age; and that, on the contrary, there is no cause to prevent princes from defending their subjects. Secondly, that no express declaration on this subject is to be expected in the writings of the apostles, whose design was, not to organize civil governments, but to describe the spiritual kingdom of Christ. Lastly, that in those very writings it is implied by the way, that no change has been made in this respect by the coming of Christ. “For,” to use the words of Augustine, “if Christian discipline condemned all wars, the soldiers who inquired respecting their salvation ought rather to have been directed to cast away their arms, and entirely to renounce the military profession; whereas the advice given them was, ‘Do violence to no man, neither accuse any falsely; and be content with your wages.’[1449] An injunction to be content with their wages was certainly not a prohibition of the military life.” But here all magistrates ought to be very cautious, that they follow not in any respect the impulse of their passions. On the contrary, if punishments are to be inflicted, they ought not to be precipitated with anger, exasperated with hatred, or inflamed with implacable severity: they ought, as Augustine says, “to commiserate our common nature even in him whom they punish for his crime.” Or, if arms are to be resorted to against an enemy, that is, an armed robber, they ought not to seize a trivial occasion, nor even to take it when presented, unless they are driven to it by extreme necessity. For, if it be our duty to exceed what was required by that heathen writer who maintained that the evident object of war ought to be the restoration of peace, certainly we ought to make every other attempt before we have recourse to the decision of arms. In short, in both cases they must not suffer themselves to be carried away by any private motive, but be wholly guided by public spirit; otherwise they grossly abuse their power, which is given them, not for their own particular advantage, but for the benefit and service of others. Moreover, on this right of war depends the lawfulness of garrisons, alliances, and other civil munitions. By _garrisons_, I mean soldiers who are stationed in towns to defend the boundaries of a country. By _alliances_, I mean confederations which are made between neighbouring princes, that, if any disturbance arise in their territories, they will render each other mutual assistance, and will unite their forces together for the common resistance of the common enemies of mankind. By _civil munitions_, I mean all the provisions which are employed in the art of war.

XIII. In the last place, I think it necessary to add, that tributes and taxes are the legitimate revenues of princes; which, indeed, they ought principally to employ in sustaining the public expenses of their office, but which they may likewise use for the support of their domestic splendour, which is closely connected with the dignity of the government that they hold. Thus we see that David, Jehoshaphat, Hezekiah, Josiah, and other pious kings, and likewise Joseph and Daniel, without any violation of piety, on account of the office which they filled, lived at the public expense; and we read in Ezekiel of a very ample portion of land being assigned to the kings;[1450] in which passage, though the prophet is describing the spiritual kingdom of Christ, yet he borrows the model of it from the legitimate kingdoms of men. On the other hand, princes themselves ought to remember, that their finances are not so much private incomes, as the revenues of the whole people, according to the testimony of Paul,[1451] and therefore cannot be lavished or dilapidated without manifest injustice; or, rather, that they are to be considered as the blood of the people, not to spare which is the most inhuman cruelty; and their various imposts and tributes ought to be regarded merely as aids of the public necessity, to burden the people with which, without cause, would be tyrannical rapacity. These things give no encouragement to princes to indulge profusion and luxury; and certainly there is no need to add fuel to their passions, which of themselves are more than sufficiently inflamed; but, as it is of very great importance, that whatever they undertake they attempt it with a pure conscience before God, it is necessary, in order to their avoiding vain confidence and contempt of God, that they be taught how far their rights extend. Nor is this doctrine useless to private persons, who learn from it not to pronounce rash and insolent censures on the expenses of princes, notwithstanding they exceed the limits of common life.

XIV. From the magistracy, we next proceed to the laws, which are the strong nerves of civil polity, or, according to an appellation which Cicero has borrowed from Plato, the _souls of states_, without which magistracy cannot subsist, as, on the other hand, without magistrates laws are of no force. No observation, therefore, can be more correct than this, that the law is a silent magistrate, and a magistrate a speaking law. Though I have promised to show by what laws a Christian state ought to be regulated, it will not be reasonable for any person to expect a long discussion respecting the best kind of laws; which is a subject of immense extent, and foreign from our present object. I will briefly remark, however, by the way, what laws it may piously use before God, and be rightly governed by among men. And even this I would have preferred passing over in silence, if I did not know that it is a point on which many persons run into dangerous errors. For some deny that a state is well constituted, which neglects the polity of Moses, and is governed by the common laws of nations. The dangerous and seditious nature of this opinion I leave to the examination of others; it will be sufficient for me to have evinced it to be false and foolish. Now, it is necessary to observe that common distinction, which distributes all the laws of God promulgated by Moses into moral, ceremonial, and judicial; and these different kinds of laws are to be distinctly examined, that we may ascertain what belongs to us, and what does not. Nor let any one be embarrassed by this scruple, that even the ceremonial and judicial precepts are included in the moral. For the ancients, who first made this distinction, were not ignorant that these two kinds of precepts related to the conduct of moral agents; yet, as they might be changed and abrogated without affecting the morality of actions, therefore they did not call them moral precepts. They particularly applied this appellation to those precepts without which there can be no real purity of morals, nor any permanent rule of a holy life.

XV. The moral law, therefore, with which I shall begin, being comprised in two leading articles, of which one simply commands us to worship God with pure faith and piety, and the other enjoins us to embrace men with sincere love,—this law, I say, is the true and eternal rule of righteousness, prescribed to men of all ages and nations, who wish to conform their lives to the will of God. For this is his eternal and immutable will, that he himself be worshipped by us all, and that we mutually love one another. The ceremonial law was the pupilage of the Jews, with which it pleased the Lord to exercise that people during a state resembling childhood, till that “fulness of the time” should come,[1452] when he would fully manifest his wisdom to the world, and would exhibit the reality of those things which were then adumbrated in figures. The judicial law, given to them as a political constitution, taught them certain rules of equity and justice, by which they might conduct themselves in a harmless and peaceable manner towards each other. And as that exercise of ceremonies properly related to the doctrine of piety, inasmuch as it kept the Jewish Church in the worship and service of God, which is the first article of the moral law, and yet was distinct from piety itself, so these judicial regulations, though they had no other end than the preservation of that love, which is enjoined in the eternal law of God, yet had something which distinguished them from that precept itself. As the ceremonies, therefore, might be abrogated without any violation or injury of piety, so the precepts and duties of love remain of perpetual obligation, notwithstanding the abolition of all these judicial ordinances. If this be true, certainly all nations are left at liberty to enact such laws as they shall find to be respectively expedient for them; provided they be framed according to that perpetual rule of love, so that, though they vary in form, they may have the same end. For those barbarous and savage laws which rewarded theft and permitted promiscuous concubinage, with others still more vile, execrable, and absurd, I am very far from thinking ought to be considered as laws; since they are not only violations of all righteousness, but outrages against humanity itself.

XVI. What I have said will be more clearly understood, if in all laws we properly consider these two things—the constitution of the law and its equity, on the reason of which the constitution itself is founded and rests. Equity, being natural, is the same to all mankind; and consequently all laws, on every subject, ought to have the same equity for their end. Particular enactments and regulations, being connected with circumstances, and partly dependent upon them, may be different in different cases without any impropriety, provided they are all equally directed to the same object of equity. Now, as it is certain that the law of God, which we call the moral law, is no other than a declaration of natural law, and of that conscience which has been engraven by God on the minds of men, the whole rule of this equity, of which we now speak, is prescribed in it. This equity, therefore, must alone be the scope, and rule, and end, of all laws. Whatever laws shall be framed according to that rule, directed to that object, and limited to that end, there is no reason why we should censure them, however they may differ from the Jewish law or from each other. The law of God forbids theft. What punishment was enacted for thieves, among the Jews, may be seen in the book of Exodus.[1453] The most ancient laws of other nations punished theft by requiring a compensation of double the value. Subsequent laws made a distinction between open and secret theft. Some proceeded to banishment, some to flagellation, and some to the punishment of death. False witness was punished, among the Jews, with the same punishment as such testimony would have caused to be inflicted on the person against whom it was given;[1454] in some countries it was punished with infamy, in others with hanging, in others with crucifixion. All laws agree in punishing murder with death, though in several different forms. The punishments of adulterers in different countries have been attended with different degrees of severity. Yet we see how, amidst this diversity, they are all directed to the same end. For they all agree in denouncing punishment against those crimes which are condemned by the eternal law of God; such as murders, thefts, adulteries, false testimonies, though there is not a uniformity in the mode of punishment; and, indeed, this is neither necessary, nor even expedient. One country, if it did not inflict the most exemplary vengeance upon murderers, would soon be ruined by murders and robberies. One age requires the severity of punishments to be increased. If a country be disturbed by any civil commotion, the evils which generally arise from it must be corrected by new edicts. In time of war all humanity would be forgotten amidst the din of arms, if men were not awed by more than a common dread of punishment. During famine and pestilence, unless greater severity be employed, every thing will fall into ruin. One nation is more prone than others to some particular vice, unless it be most rigidly restrained. What malignity and envy against the public good will be betrayed by him who shall take offence at such diversity, which is best adapted to secure the observance of the law of God? For the objection made by some, that it is an insult to the law of God given by Moses, when it is abrogated, and other laws are preferred to it, is without any foundation; for neither are other laws preferred to it, when they are more approved, not on a simple comparison, but on account of the circumstances of time, place, and nation; nor do we abrogate that which was never given to us. For the Lord gave not that law by the hand of Moses to be promulgated among all nations, and to be universally binding; but after having taken the Jewish nation into his special charge, patronage, and protection, he was pleased to become, in a peculiar manner, their legislator, and, as became a wise legislator, in all the laws which he gave them, he had a special regard to their peculiar circumstances.

XVII. It now remains for us, as we proposed, in the last place, to examine what advantage the common society of Christians derives from laws, judgments, and magistrates; with which is connected another question—what honour private persons ought to render to magistrates, and how far their obedience ought to extend. Many persons suppose the office of magistracy to be of no use among Christians, for that they cannot, consistently with piety, apply for their assistance, because they are forbidden to have recourse to revenge or litigation. But as Paul, on the contrary, clearly testifies that the magistrate is “the minister of God to us for good,”[1455] we understand from this that he is divinely appointed, in order that we may be defended by his power and protection against the malice and injuries of wicked men, and may lead peaceable and secure lives. But if it be in vain that he is given to us by the Lord for our protection, unless it be lawful for us to avail ourselves of such an advantage, it clearly follows that we may appeal to him, and apply for his aid, without any violation of piety. But here I have to do with two sorts of persons; for there are multitudes inflamed with such a rage for litigation, that they never have peace in themselves, unless they are in contention with others; and they commence their lawsuits with a mortal bitterness of animosities, and with an infuriated cupidity of revenge and injury, and pursue them with an implacable obstinacy, even to the ruin of their adversary. At the same time, that they may not be thought to do any thing wrong, they defend this perverseness under the pretext of seeking justice. But, though it is allowable for a man to endeavour to obtain justice from his neighbour by a judicial process, he is not therefore at liberty to hate him, or to cherish a desire to hurt him, or to persecute him without mercy.

XVIII. Let such persons, therefore, understand, that judicial processes are lawful to those who use them rightly; and that the right use, both for the plaintiff and for the defendant, is this: First, if the plaintiff, being injured either in his person or in his property, has recourse to the protection of the magistrate, states his complaint, makes a just and equitable claim, but without any desire of injury or revenge, without any asperity or hatred, without any ardour for contention, but rather prepared to waive his right, and to sustain some disadvantage, than to cherish enmity against his adversary. Secondly, if the defendant, being summoned, appears on the day appointed, and defends his cause by the best arguments in his power, without any bitterness, but with the simple desire of maintaining his just right. On the contrary, when their minds are filled with malevolence, corrupted with envy, incensed with wrath, stimulated with revenge, or inflamed with the fervour of contention, so as to diminish their charity, all the proceedings of the justest cause are inevitably wicked. For it ought to be an established maxim with all Christians, that however just a cause may be, no lawsuit can ever be carried on in a proper manner by any man, who does not feel as much benevolence and affection towards his adversary, as if the business in dispute had already been settled and terminated by an amicable adjustment. Some, perhaps, will object, that such moderation in lawsuits is far from being ever practised, and that if one instance of it were to be found, it would be regarded as a prodigy. I confess, indeed, that, in the corruption of these times, the example of an upright litigator is very rare; but the thing itself ceases not to be good and pure, if it be not defiled by an adventitious evil. But when we hear that the assistance of the magistrate is a holy gift of God, it behoves us to use the more assiduous caution that it be not contaminated by our guilt.

XIX. Those who positively condemn all controversies at law, ought to understand that they thereby reject a holy ordinance of God, and a gift of the number of those which may be “pure to the pure;” unless they mean to charge Paul with a crime, who repelled the calumnies of his accusers, exposing their subtlety and malice; who, before his judges, asserted his right to the privileges of a Roman citizen; and who, when he found it necessary, appealed from an unjust governor to the tribunal of Cæsar. It is no objection to this that all Christians are forbidden the desire of revenge, which we also wish to banish to the greatest distance from all Christian judicatures. For, in a civil cause, no man proceeds in the right way, who does not, with innocent simplicity, commit his cause to the judge as to a public guardian, without the least thought of a mutual retaliation of evil, which is the passion of revenge. And in any more important or criminal action we require the accuser to be one who goes into the court, influenced by no desire of revenge, affected by no resentment of private injury, and having no other motive than to resist the attempts of a mischievous man, that he may not injure the public. But if a vindictive spirit be excluded, no offence is committed against that precept by which revenge is forbidden to Christians. It may probably be objected, that they are not only forbidden to desire revenge, but are also commanded to wait for the hand of the Lord, who promises that he will assist and revenge the afflicted and oppressed, and therefore that those who seek the interference of the magistrate on behalf of themselves or others, anticipate all that vengeance of the celestial protector. But this is very far from the truth. For the vengeance of the magistrate is to be considered, not as the vengeance of man, but of God, which, according to the testimony of Paul, he exercises by the ministry of men for our good.

XX. Nor do we any more oppose the prohibition and injunction of Christ, “Resist not evil; but whosoever shall smite thee on thy right cheek, turn to him the other also; and if any man will sue thee at the law, and take away, thy coat, let him have thy cloak also.”[1456] In this passage, indeed, he requires the minds of his servants to be so far from cherishing a desire of retaliation, as rather to suffer the repetition of an injury against themselves than to wish to revenge it; nor do we dissuade them from this patience. For it truly behoves Christians to be a people, as it were, formed to bear injuries and reproaches, exposed to the iniquity, impostures, and ridicule of the worst of mankind; and not only so, but they ought to be patient under all these evils; that is to say, so calm and composed in their minds, that, after having suffered one affliction, they may prepare themselves for another, expecting nothing all their lifetime but to bear a perpetual cross. At the same time, they are required to bless and pray for them from whom they receive curses, to do good to them from whom they experience injuries,[1457] and to aim at that which constitutes their only victory, to “overcome evil with good.”[1458] With this disposition they will not demand “an eye for an eye, and a tooth for a tooth,” as the Pharisees taught their disciples to desire revenge; but, as we are instructed by Christ, they will suffer injuries in their persons and property in such a manner as to be ready to forgive them as soon as they are committed.[1459] Yet this equanimity and moderation will be no obstacle, but that, without any breach of friendship towards their enemies, they may avail themselves of the assistance of the magistrate for the preservation of their property; or, from zeal for the public good, may bring a pestilent offender to justice, though they know he can only be punished with death. For it is very correctly explained by Augustine, that the end of all these precepts is, “that a just and pious man should be ready to bear with patience the wickedness of those whom he desires to become good; rather in order that the number of the good may increase, not that with similar wickedness he may himself join the number of the evil; and in the next place, that they relate to the internal affection of the heart more than to the external actions; in order that in the secrecy of our minds we may feel patience and benevolence, but in our outward conduct may do that which we see tends to the advantage of those to whom we ought to feel benevolent affections.”

XXI. The objection which is frequently alleged, that lawsuits are universally condemned by Paul, has no foundation in truth.[1460] It may be easily understood from his words, that in the Church of the Corinthians there was an immoderate rage for litigation, so that they exposed the gospel of Christ, and all the religion which they professed, to the cavils and reproaches of the impious. The first thing which Paul reprehended in them was, that the intemperance of their dissensions brought the gospel into discredit among unbelievers. And the next thing was, that they had such altercations among them, brethren with brethren; for they were so far from bearing an injury, that they coveted each other’s property, and molested and injured one another without any provocation. It was against that rage for litigation, therefore, that he inveighed, and not absolutely against all controversies. But he pronounces it to be altogether a vice or a weakness, that they did not suffer the injury or loss of their property rather than to proceed to contentions for the preservation of it: when they were so disturbed or exasperated at every loss or injury, that they had recourse to lawsuits on the most trivial occasions, he argues that this proved their minds to be too irritable, and not sufficiently patient. It is certainly incumbent on Christians, in all cases, to prefer a concession of their right to an entrance on a lawsuit; from which they can scarcely come out without a mind exasperated and inflamed with enmity to their brother. But when one sees that, without any breach of charity, he may defend his property, the loss of which would be a serious injury to him; if he do it, he commits no offence against that sentence of Paul. In a word, as we have observed at the beginning, charity will give every one the best counsel; for, whatever litigations are undertaken without charity, or are carried to a degree inconsistent with it, we conclude them, beyond all controversy, to be unjust and wicked.

XXII. The first duty of subjects towards their magistrates is to entertain the most honourable sentiments of their function, which they know to be a jurisdiction delegated to them from God, and on that account to esteem and reverence them as God’s ministers and vicegerents. For there are some persons to be found, who show themselves very obedient to their magistrates, and have not the least wish that there were no magistrates for them to obey, because they know them to be so necessary to the public good; but who, nevertheless, consider the magistrates themselves as no other than necessary evils. But something more than this is required of us by Peter, when he commands us to “honour the king;”[1461] and by Solomon, when he says, “Fear thou the Lord and the king;”[1462] for Peter, under the term _honour_, comprehends a sincere and candid esteem; and Solomon, by connecting the king with the Lord, attributes to him a kind of sacred veneration and dignity. It is also a remarkable commendation of magistrates which is given by Paul, when he says, that we “must needs be subject, not only for wrath, but also for conscience sake;”[1463] by which he means, that subjects ought to be induced to submit to princes and governors, not merely from a dread of their power, as persons are accustomed to yield to an armed enemy, who they know will immediately take vengeance upon them if they resist; but because the obedience which is rendered to princes and magistrates is rendered to God, from whom they have received their authority. I am not speaking of the persons, as if the mask of dignity ought to palliate or excuse folly, ignorance, or cruelty, and conduct the most nefarious and flagitious, and so to acquire for vices the praise due to virtues; but I affirm that the station itself is worthy of honour and reverence; so that, whoever our governors are, they ought to possess our esteem and veneration on account of the office which they fill.

XXIII. Hence follows another duty, that, with minds disposed to honour and reverence magistrates, subjects approve their obedience to them, in submitting to their edicts, in paying taxes, in discharging public duties, and bearing burdens which relate to the common defence, and in fulfilling all their other commands. Paul says to the Romans, “Let every soul be subject unto the higher powers. Whosoever resisteth the power, resisteth the ordinance of God.”[1464] He writes to Titus, “Put them in mind to be subject to principalities and powers, to obey magistrates, to be ready to every good work.”[1465] Peter exhorts, “Submit yourselves to every ordinance of man for the Lord’s sake; whether it be to the king, as supreme; or unto governors, as unto them that are sent by him for the punishment of evil-doers, and for the praise of them that do well.”[1466] Moreover, that subjects may testify that theirs is not a hypocritical but a sincere and cordial submission, Paul teaches, that they ought to pray to God for the safety and prosperity of those under whose government they live. “I exhort,” he says, “that supplications, prayers, intercessions, and giving of thanks, be made for all men; for kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty.”[1467] Here let no man deceive himself. For as it is impossible to resist the magistrate without, at the same time, resisting God himself; though an unarmed magistrate may seem to be despised with impunity, yet God is armed to inflict exemplary vengeance on the contempt offered to himself. Under this obedience I also include the moderation which private persons ought to prescribe to themselves in relation to public affairs, that they do not, without being called upon, intermeddle with affairs of state, or rashly intrude themselves into the office of magistrates, or undertake any thing of a public nature. If there be any thing in the public administration which requires to be corrected, let them not raise any tumults, or take the business into their own hands, which ought to be all bound in this respect, but let them refer it to the cognizance of the magistrate, who is alone authorized to regulate the concerns of the public. I mean, that they ought to attempt nothing without being commanded; for when they have the command of a governor, then they also are invested with public authority. For, as we are accustomed to call the counsellors of a prince _his eyes and ears_, so they may not unaptly be called _his hands_ whom he has commissioned to execute his commands.

XXIV. Now, as we have hitherto described a magistrate who truly answers to his title; who is the father of his country, and, as the poet calls him, the pastor of his people, the guardian of peace, the protector of justice, the avenger of innocence; he would justly be deemed insane who disapproved of such a government. But, as it has happened, in almost all ages, that some princes, regardless of every thing to which they ought to have directed their attention and provision, give themselves up to their pleasures in indolent exemption from every care; others, absorbed in their own interest, expose to sale all laws, privileges, rights, and judgments; others plunder the public of wealth, which they afterwards lavish in mad prodigality; others commit flagrant outrages, pillaging houses, violating virgins and matrons, and murdering infants; many persons cannot be persuaded that such ought to be acknowledged as princes, whom, as far as possible, they ought to obey. For in such enormities, and actions so completely incompatible, not only with the office of a magistrate, but with the duty of every man, they discover no appearance of the image of God, which ought to be conspicuous in a magistrate; while they perceive no vestige of that minister of God who is “not a terror to good works, but to the evil,” who is sent “for the punishment of evil-doers, and for the praise of them that do well;” nor recognize that governor, whose dignity and authority the Scripture recommends to us. And certainly the minds of men have always been naturally disposed to hate and execrate tyrants as much as to love and reverence legitimate kings.

XXV. But, if we direct our attention to the word of God, it will carry us much further; even to submit to the government, not only of those princes who discharge their duty to us with becoming integrity and fidelity, but of all who possess the sovereignty, even though they perform none of the duties of their function. For, though the Lord testifies that the magistrate is an eminent gift of his liberality to preserve the safety of men, and prescribes to magistrates themselves the extent of their duty, yet he at the same time declares, that whatever be their characters, they have their government only from him; that those who govern for the public good are true specimens and mirrors of his beneficence; and that those who rule in an unjust and tyrannical manner are raised up by him to punish the iniquity of the people; that all equally possess that sacred majesty with which he has invested legitimate authority. I will not proceed any further till I have subjoined a few testimonies in proof of this point. It is unnecessary, however, to labour much to evince an impious king to be a judgment of God’s wrath upon the world, as I have no expectation that any one will deny it: and in this we say no more of a king than of any other robber who plunders our property; or adulterer who violates our bed; or assassin who attempts to murder us; since the Scripture enumerates all these calamities among the curses inflicted by God. But let us rather insist on the proof of that which the minds of men do not so easily admit; that a man of the worst character, and most undeserving of all honour, who holds the sovereign power, really possesses that eminent and Divine authority, which the Lord has given by his word to the ministers of his justice and judgment; and, therefore, that he ought to be regarded by his subjects, as far as pertains to public obedience, with the same reverence and esteem which they would show to the best of kings, if such a one were granted to them.

XXVI. In the first place, I request my readers to observe and consider with attention, what is so frequently and justly mentioned in the Scriptures,—the providence and peculiar dispensation of God in distributing kingdoms and appointing whom he pleases to be kings. Daniel says, “God changeth the times and the seasons: he removeth kings and setteth up kings.”[1468] Again: “That the living may know that the Most High ruleth in the kingdom of men, and giveth it to whomsoever he will.”[1469] Passages of this kind abound throughout the Scriptures, but particularly in this prophecy. Now, the character of Nebuchadnezzar, who conquered Jerusalem, is sufficiently known, that he was an invader and depopulator of the territories of others. Yet by the mouth of Ezekiel the Lord declares that he had given him the land of Egypt, as a reward for the service which he had performed in devastating Tyre.[1470] And Daniel said to him, “Thou, O king, art a king of kings; for the God of heaven hath given thee a kingdom, power, and strength, and glory; and wheresoever the children of men dwell, the beasts of the field, and the fowls of the heaven, hath he given into thine hand, and hath made thee ruler over all.”[1471] Again: to his grandson Belshazzar Daniel said, “The most high God gave Nebuchadnezzar thy father a kingdom, and majesty, and glory, and honour; and for the majesty that he gave him, all people, nations, and languages, trembled and feared before him.”[1472] When we hear that Nebuchadnezzar was placed on the throne by God, let us, at the same time, call to mind the celestial edicts which command us to fear and honour the king; and we shall not hesitate to regard the most iniquitous tyrant with the honour due to the station in which the Lord has deigned to place him. When Samuel denounced to the children of Israel what treatment they would receive from their kings, he said, “This will be the manner[1473] of the king that shall reign over you; he will take your sons and appoint them for himself, for his chariots, and to be his horsemen, and to ear his ground, and to reap his harvest, and to make his instruments of war. And he will take your daughters to be confectionaries, and to be cooks, and to be bakers. And he will take your fields, and your vineyards, and your oliveyards, even the best of them, and give them to his servants. And he will take the tenth of your seed, and of your vineyards, and give to his officers and to his servants. And he will take your men-servants, and your maid-servants, and your goodliest young men, and your asses, and put them to his work. He will take the tenth of your sheep; and ye shall be his servants.”[1474] Certainly the kings would not do all this by “right,” for they were excellently instructed by the law to observe all moderation; but it was called a “right” with respect to the people who were bound to obey, and were not at liberty to resist it. It was just as if Samuel had said, The cupidity of your kings will proceed to all these outrages, which it will not be your province to restrain; nothing will remain for you, but to receive their commands and to obey them.

XXVII. But the most remarkable and memorable passage of all is in the Prophecy of Jeremiah, which, though it is rather long, I shall readily quote, because it most clearly decides the whole question: “I have made the earth, the man and the beast that are upon the ground, by my great power and by my outstretched arm, and have given it unto whom it seemed meet unto me. And now I have given all these lands into the hand of Nebuchadnezzar, the king of Babylon, my servant. And all nations shall serve him, and his son, and his son’s son, until the very time of his land come. And it shall come to pass, that the nation and kingdom which will not serve the same king of Babylon, that nation will I punish with the sword, and with the famine, and with the pestilence. Therefore serve the king of Babylon and live.”[1475] We see what great obedience and honour the Lord required to be rendered to that pestilent and cruel tyrant, for no other reason than because he possessed the kingdom; and it was by the heavenly decree that he was seated on the throne of the kingdom, and exalted to that regal majesty, which it was not lawful to violate. If we have this constantly present to our eyes and impressed upon our hearts, that the most iniquitous kings are placed on their thrones by the same decree by which the authority of all kings is established, those seditious thoughts will never enter our minds, that a king is to be treated according to his merits, and that it is not reasonable for us to be subject to a king who does not on his part perform towards us those duties which his office requires.

XXVIII. In vain will any one object that this was a special command given to the Israelites. For we must observe the reason upon which the Lord founds it. He says, “I have given these lands to Nebuchadnezzar; therefore serve him and live.” To whomsoever, therefore, a kingdom shall evidently be given, we have no room to doubt that subjection is due to him. And as soon as he exalts any person to royal dignity, he gives us a declaration of his pleasure that he shall reign. The Scripture contains general testimonies on this subject. Solomon says, “For the transgression of a land, many are the princes thereof.”[1476] Job says, “He looseth the bonds of kings,” or divests them of their power; “and girdeth their loins with a girdle,”[1477] or restores them to their former dignity. This being admitted, nothing remains for us but to serve and live. The prophet Jeremiah likewise records another command of the Lord to his people: “Seek the peace of the city whither I have caused you to be carried away captives, and pray unto the Lord for it; for in the peace of it ye shall have peace.”[1478] Here, we see, the Israelites, after having been stripped of all their property, torn from their habitations, driven into exile, and forced into a miserable servitude, were commanded to pray for the prosperity of their conqueror; not in the same manner in which we are all commanded to pray for our persecutors; but that his kingdom might be preserved in safety and tranquillity, and that they might live in prosperity under him. Thus David, after having been already designated as king by the ordination of God, and anointed with his holy oil, though he was unjustly persecuted by Saul, without having given him any cause of offence, nevertheless accounted the person of his pursuer sacred, because the Lord had consecrated it by the royal dignity. “And he said, The Lord forbid that I should do this thing unto my master, the Lord’s anointed, to stretch forth mine hand against him, seeing he is the anointed of the Lord.” Again: “Mine eye spared thee; and I said, I will not put forth mine hand against my lord; for he is the Lord’s anointed.”[1479] Again: “Who can stretch forth his hand against the Lord’s anointed, and be guiltless? As the Lord liveth, the Lord shall smite him; or his day shall come to die, or he shall descend into battle, and perish. The Lord forbid that I should stretch forth mine hand against the Lord’s anointed.”[1480]

XXIX. Finally, we owe these sentiments of affection and reverence to all our rulers, whatever their characters may be; which I the more frequently repeat, that we may learn not to scrutinize the persons themselves, but may be satisfied with knowing that they are invested by the will of the Lord with that function, upon which he has impressed an inviolable majesty. But it will be said, that rulers owe mutual duties to their subjects. That I have already confessed. But he who infers from this that obedience ought to be rendered to none but just rulers, is a very bad reasoner. For husbands owe mutual duties to their wives, and parents to their children. Now, if husbands and parents violate their obligations; if parents conduct themselves with discouraging severity and fastidious moroseness towards their children, whom they are forbidden to provoke to wrath;[1481] if husbands despise and vex their wives, whom they are commanded to love and to spare as the weaker vessels;[1482] does it follow that children should be less obedient to their parents, or wives to their husbands? They are still subject, even to those who are wicked and unkind. As it is incumbent on all, not to inquire into the duties of one another, but to confine their attention respectively to their own, this consideration ought particularly to be regarded by those who are subject to the authority of others. Wherefore, if we are inhumanly harassed by a cruel prince; if we are rapaciously plundered by an avaricious or luxurious one; if we are neglected by an indolent one; or if we are persecuted, on account of piety, by an impious and sacrilegious one,—let us first call to mind our transgressions against God, which he undoubtedly chastises by these scourges. Thus our impatience will be restrained by humility. Let us, in the next place, consider that it is not our province to remedy these evils; and that nothing remains for us, but to implore the aid of the Lord, in whose hand are the hearts of kings and the revolutions of kingdoms. It is “God” who “standeth in the congregation of the mighty,” and “judgeth among the gods;”[1483] whose presence shall confound and crush all kings and judges of the earth who shall not have kissed his Son;[1484] “that decree unrighteous decrees, to turn aside the needy from judgment, and to take away the right from the poor, that widows may be their prey, and that they may rob the fatherless.”[1485]

XXX. And here is displayed his wonderful goodness, and power, and providence; for sometimes he raises up some of his servants as public avengers, and arms them with his commission to punish unrighteous domination, and to deliver from their distressing calamities a people who have been unjustly oppressed: sometimes he accomplishes this end by the fury of men who meditate and attempt something altogether different. Thus he liberated the people of Israel from the tyranny of Pharaoh by Moses; from the oppression of Chusan by Othniel; and from other yokes by other kings and judges. Thus he subdued the pride of Tyre by the Egyptians; the insolence of the Egyptians by the Assyrians; the haughtiness of the Assyrians by the Chaldeans; the confidence of Babylon by the Medes and Persians, after Cyrus had subjugated the Medes. The ingratitude of the kings of Israel and Judah, and their impious rebellion, notwithstanding his numerous favours, he repressed and punished, sometimes by the Assyrians, sometimes by the Babylonians. These were all the executioners of his vengeance, but not all in the same manner. The former, when they were called forth to the performance of such acts by a legitimate commission from God, in taking arms against kings, were not chargeable with the least violation of that majesty with which kings are invested by the ordination of God; but, being armed with authority from Heaven, they punished an inferior power by a superior one, as it is lawful for kings to punish their inferior officers. The latter, though they were guided by the hand of God in such directions as he pleased, and performed his work without being conscious of it, nevertheless contemplated in their hearts nothing but evil.

XXXI. But whatever opinion be formed of the acts of men, yet the Lord equally executed his work by them, when he broke the sanguinary sceptres of insolent kings, and overturned tyrannical governments. Let princes hear and fear. But, in the mean while, it behoves us to use the greatest caution, that we do not despise or violate that authority of magistrates, which is entitled to the greatest veneration, which God has established by the most solemn commands, even though it reside in those who are most unworthy of it, and who, as far as in them lies, pollute it by their iniquity. For though the correction of tyrannical domination is the vengeance of God, we are not, therefore, to conclude that it is committed to us, who have received no other command than to obey and suffer. This observation I always apply to private persons. For if there be, in the present day, any magistrates appointed for the protection of the people and the moderation of the power of kings, such as were, in ancient times, the Ephori, who were a check upon the kings among the Lacedæmonians, or the popular tribunes upon the consuls among the Romans, or the Demarchi upon the senate among the Athenians; or with power such as perhaps is now possessed by the three estates in every kingdom when they are assembled; I am so far from prohibiting them, in the discharge of their duty, to oppose the violence or cruelty of kings, that I affirm, that if they connive at kings in their oppression of their people, such forbearance involves the most nefarious perfidy, because they fraudulently betray the liberty of the people, of which they know that they have been appointed protectors by the ordination of God.

XXXII. But in the obedience which we have shown to be due to the authority of governors, it is always necessary to make one exception, and that is entitled to our first attention,—that it do not seduce us from obedience to him, to whose will the desires of all kings ought to be subject, to whose decrees all their commands ought to yield, to whose majesty all their sceptres ought to submit. And, indeed, how preposterous it would be for us, with a view to satisfy men, to incur the displeasure of him on whose account we yield obedience to men! The Lord, therefore, is the King of kings; who, when he has opened his sacred mouth, is to be heard alone, above all, for all, and before all; in the next place, we are subject to those men who preside over us; but no otherwise than in him. If they command any thing against him, it ought not to have the least attention; nor, in this case, ought we to pay any regard to all that dignity attached to magistrates; to which no injury is done when it is subjected to the unrivalled and supreme power of God. On this principle Daniel denied that he had committed any crime against the king in disobeying his impious decree;[1486] because the king had exceeded the limits of his office, and had not only done an injury to men, but, by raising his arm against God, had degraded his own authority. On the other hand, the Israelites are condemned for having been too submissive to the impious edict of their king. For when Jeroboam had made his golden calves, in compliance with his will, they deserted the temple of God and revolted to new superstitions. Their posterity conformed to the decrees of their idolatrous kings with the same facility. The prophet severely condemns them for having “willingly walked after the commandment:”[1487] so far is any praise from being due to the pretext of humility, with which courtly flatterers excuse themselves and deceive the unwary, when they deny that it is lawful for them to refuse compliance with any command of their kings; as if God had resigned his right to mortal men when he made them rulers of mankind; or as if earthly power were diminished by being subordinated to its author, before whom even the principalities of heaven tremble with awe. I know what great and present danger awaits this constancy, for kings cannot bear to be disregarded without the greatest indignation; and “the wrath of a king,” says Solomon, “is as messengers of death.”[1488] But since this edict has been proclaimed by that celestial herald, Peter, “We ought to obey God rather than men,”[1489]—let us console ourselves with this thought, that we truly perform the obedience which God requires of us, when we suffer any thing rather than deviate from piety. And that our hearts may not fail us, Paul stimulates us with another consideration—that Christ has redeemed us at the immense price which our redemption cost him, that we may not be submissive to the corrupt desires of men, much less be slaves to their impiety.[1490]

END OF THE INSTITUTES.

Footnote 1404:

Gal. v. 1.

Footnote 1405:

1 Cor. vii. 21.

Footnote 1406:

Gal. iii. 28.

Footnote 1407:

Col. iii. 11.

Footnote 1408:

Psalm lxxxii. 1, 6.

Footnote 1409:

John x. 35.

Footnote 1410:

Deut. i. 16, 17. 2 Chron. xix. 6.

Footnote 1411:

Prov. viii. 15, 16.

Footnote 1412:

Rom. xii. 8.

Footnote 1413:

1 Cor. xii. 28.

Footnote 1414:

Rom. xiii. 1, 3, 4.

Footnote 1415:

Psalm ii. 10-12.

Footnote 1416:

Isaiah xlix. 23.

Footnote 1417:

1 Tim. ii. 1, 2.

Footnote 1418:

Jer. xlviii. 10.

Footnote 1419:

Deut. i. 16, 17.

Footnote 1420:

2 Chron. xix. 6, 7.

Footnote 1421:

Psalm lxxxii. 1.

Footnote 1422:

1 Sam. viii. 7.

Footnote 1423:

Luke xxii. 25, 26.

Footnote 1424:

Rom. xiii. 1, &c. Prov. viii. 15. 1 Pet. ii. 13, 14, 17.

Footnote 1425:

Judges xxi. 25.

Footnote 1426:

Jer. xxii. 3.

Footnote 1427:

Psalm lxxxii. 3, 4.

Footnote 1428:

Deut. i. 16, 17.

Footnote 1429:

Deut. xvii. 16, 17, 19, 20.

Footnote 1430:

Psalm ci. 3-6.

Footnote 1431:

Jer. xxii. 3.

Footnote 1432:

Exod. xx. 13.

Footnote 1433:

Isaiah xi. 9; lxv. 25.

Footnote 1434:

Gen. ix. 6. Exod. xxi. 12.

Footnote 1435:

Rom. xiii. 4.

Footnote 1436:

Exod. ii. 12.

Footnote 1437:

Exod. xxxii. 26-28.

Footnote 1438:

1 Kings ii. 5-9.

Footnote 1439:

Psalm ci. 8.

Footnote 1440:

Psalm xlv. 7.

Footnote 1441:

Prov. xvi. 12.

Footnote 1442:

Prov. xx. 8.

Footnote 1443:

Prov. xx. 26.

Footnote 1444:

Prov. xxv. 4, 5.

Footnote 1445:

Prov. xvii. 15.

Footnote 1446:

Prov. xvii. 11.

Footnote 1447:

Prov. xxiv. 24.

Footnote 1448:

Prov. xx. 28.

Footnote 1449:

Luke iii. 14.

Footnote 1450:

Ezek. xlviii. 21, 22.

Footnote 1451:

Rom. xiii. 6.

Footnote 1452:

Gal. iii. 24; iv. 4.

Footnote 1453:

Exod. xxii. 1, &c.

Footnote 1454:

Deut. xix. 18, 19.

Footnote 1455:

Rom. xiii. 4.

Footnote 1456:

Matt. v. 39, 40.

Footnote 1457:

Matt. v. 44.

Footnote 1458:

Rom xii. 21.

Footnote 1459:

Matt. v. 38-40.

Footnote 1460:

1 Cor. vi. 1-8.

Footnote 1461:

1 Peter ii. 17.

Footnote 1462:

Prov. xxiv. 21.

Footnote 1463:

Rom. xiii. 5.

Footnote 1464:

Rom. xiii. 1, 2.

Footnote 1465:

Titus iii. 1.

Footnote 1466:

1 Peter ii. 13, 14.

Footnote 1467:

1 Tim. ii. 1, 2.

Footnote 1468:

Dan. ii. 21.

Footnote 1469:

Dan. iv. 17.

Footnote 1470:

Ezek. xxix. 18-20.

Footnote 1471:

Dan. ii. 37, 38.

Footnote 1472:

Dan. v. 18, 19.

Footnote 1473:

In the Latin translation, it is _jus_, right.

Footnote 1474:

1 Sam. viii. 11-17.

Footnote 1475:

Jer. xxvii. 5-9, 12.

Footnote 1476:

Prov. xxviii. 2.

Footnote 1477:

Job xii. 18.

Footnote 1478:

Jer. xxix. 7.

Footnote 1479:

1 Sam. xxiv. 6, 11.

Footnote 1480:

1 Sam. xxvi. 9-11.

Footnote 1481:

Ephes. vi. 1. Col. iii. 21.

Footnote 1482:

Ephes. v. 25. 1 Pet. iii. 7.

Footnote 1483:

Psalm lxxxii. 1.

Footnote 1484:

Psalm ii. 10-12.

Footnote 1485:

Isaiah x. 1, 2.

Footnote 1486:

Dan. vi. 22.

Footnote 1487:

Hos. v. 11.

Footnote 1488:

Prov. xvi. 14.

Footnote 1489:

Acts v. 29.

Footnote 1490:

1 Cor. vii. 23.

INDEX OF THE PRINCIPAL MATTERS.

_The first number indicates the Book; the second, the Chapter._

Adam’s fall, the cause of the curse inflicted on all mankind, and of their degeneracy from their primitive condition, ii. 1.

Angels, their creation, nature, names, and offices, i. 14.

Articles of faith, power of the Church relating to them, iv. 8, 9.

Ascension of Christ, i. 15.

Baptism, a sacrament; its institution, nature, administration, and uses, iv. 15.

—— of infants perfectly consistent with the institution of Christ and the nature of the sign, iv. 16.

Celibacy of priests, iv. 12.

—— of monks and nuns, iv. 13.

Christ proved to be God, i. 13.

—— necessity of his becoming man in order to fulfil the office of a mediator, ii. 12.

—— his assumption of real humanity, ii. 13.

—— the union of the two natures constituting his one person, ii. 14.

—— the only Redeemer of lost man, ii. 6.

—— the consideration of his three offices, prophetical, regal, and sacerdotal, necessary to our knowing the end of his mission from the Father, and the benefits he confers on us, ii. 15.

—— his death, resurrection, and ascension to heaven, to accomplish our salvation, ii. 16.

—— truly and properly said to have merited the grace of God and salvation for us, ii. 17.

—— imperfectly revealed to the Jews under the law, ii. 7, 9.

—— clearly revealed only in the gospel, ii. 9.

Christian liberty, its nature and advantages, iii. 19.

Christian life, scriptural arguments and exhortations to it, iii. 6.

——— summary of it, iii. 7.

Church, the necessity of our union with the true Church, iv. 1.

—— true and false compared and distinguished, iv. 2.

—— teachers and ministers of the Church, their election and office, iv. 3.

—— power of the, relating to articles of faith, iv. 8, 9.

—— ———— in making laws, iv. 10.

—— ———— in jurisdiction, iv. 11.

—— discipline of the; censures and excommunication, iv. 12.

—— state of the ancient, and the mode of government practised before the Papacy, iv. 4.

—— ancient form of its government entirely subverted by the Papal tyranny, iv. 5.

Confession, auricular, iii. 4.

—— true, iii. 4.

Confirmation, Papal, iv. 19.

Conscience, its nature and obligations, iii. 19.

Councils, their authority, iv. 9.

Creation, of the world—of angels; this clearly distinguishes the true God from all fictitious deities, i. 14.

Cross, bearing of, a branch of self-denial, iii. 8.

Death of Christ, ii. 15.

Depravity, human, total, ii. 3.

Descent of Christ into hell, ii. 16.

Devils, their existence, power, subtlety, malignity, i. 14.

Discipline of the Church, iv. 12.

Election, eternal, or God’s predestination of some to salvation, and of others to destruction, iii. 21.

—— —— testimonies of Scripture in confirmation of this doctrine, iii. 22.

—— —— a refutation of the calumnies generally but unjustly urged against this doctrine, iii. 23.

—— —— confirmed by the divine call, iii. 24.

Excommunication, iv. 12.

Extreme unction, iv. 19.

Faith defined, and its properties described, iii. 2.

——, justification by faith, iii. 11.

——, prayer its principal exercise, iii. 20.

Fanaticism of discarding the Scripture, under the pretence of resorting to immediate revelations, subversive of every principle of piety, i. 9.

Fasting, its use and abuse, iv. 12.

Free-will lost by the fall; man in his present state miserably enslaved, ii. 2.

—— a refutation of the objections commonly urged in support of free-will, ii. 5.

God truly known only from the Scriptures, i. 6.

—— what kind of being God is; exclusively opposed in the Scripture to all the heathen deities, i. 10.

—— contradistinguished from idols as the sole and supreme object of worship, i. 12.

—— ascription of a visible form to, unlawful, and all idolatry a defection from the true, i. 11.

—— the creator of the universe, i. 14.

—— his preservation and support of the world by his power, and his government of every part of it by his providence, i. 16.

—— the proper use and advantages of this doctrine, i. 17.

—— his operations in the hearts of men, ii. 4.

—— his use of the agency of the wicked, without the least stain of his perfect purity, i. 18.

—— one Divine essence containing three persons, i. 13.

Gospel and law compared and distinguished, ii. 9, 10, 11.

Government of the Church, iv. 3, 4, 5.

—— civil; its nature, dignity, and advantages, iv. 20.

Holy Spirit proved to be God, i. 13.

—— his testimony requisite to the confirmation of the Scripture, and the establishment of its authority, i. 7.

—— his secret and special operation necessary to our enjoyment of Christ and all his benefits; this operation the foundation of faith, newness of life, and all holy exercises, iii. 1.

—— the sin against, iii. 3.

Humility of believers, iii. 12.

Idolatry a defection from the true God; all worship of images idolatry, i. 1.

Image of God in man, i. 15.

Imposition of hands, iv. 15.

Indulgences and pardons, iii. 5.

Intercession of saints, iii. 20.

Judgment, last, iii. 25.

Jurisdiction of the Church, iv. 11.

Justification by faith; the name and thing defined, iii. 11.

—— a consideration of the Divine tribunal necessary to a serious conviction of gratuitous, iii. 12.

—— things necessary to be observed in gratuitous, iii. 13.

—— commencement and continual progress of, iii. 14.

—— boasting of the merit of works equally subversive of God’s glory in gratuitous, and of the certainty of salvation, iii. 15.

—— a refutation of the injurious calumnies of the Papists against the doctrine here maintained, iii. 16.

—— by works, the promise of a reward no argument for, iii. 17.

Kingdom of Christ, ii. 15.

Knowledge of Christ, imperfect under the law, ii. 7, 9.

—— clearly unfolded under the gospel, ii. 9.

—— of God connected with the knowledge of ourselves, i. 1.

—— nature and tendency of it, i. 2.

—— naturally implanted in the human mind, i. 3.

—— extinguished or corrupted, partly by ignorance, partly by wickedness, i. 4.

—— conspicuous in the formation and government of the work, i. 5.

—— effectually attained only from the Scripture, i. 6.

Law of Moses; its office, use, and end, ii. 7.

Laws given to the Jews; moral, ceremonial, and judicial, iv. 20.

Law, moral, an exposition of, ii. 8.

Law and gospel, compared and distinguished, ii. 9, 10, 11.

Laws, ecclesiastical, iv. 10.

—— civil and political, iv. 20.

Liberty, Christian, iii. 19.

Life, Christian, iii. 6, 7, 8.

—— present, and its supports, right use of, iii. 10.

—— future, meditation on, iii. 9.

Lord’s prayer, exposition of, iii. 20.

Lord’s supper, its institution, nature, and advantages, iii. 17.

—— not only profaned, but annihilated by the Papal mass, iii. 18.

Man, his state at his creation, the faculties of his soul, the Divine image, free-will, and the original purity of his nature, i. 15.

—— in his present state, despoiled of freedom of will, and subjected to a miserable slavery, ii. 2.

—— every thing that proceeds from his corrupt nature worthy of condemnation, ii. 3.

—— his mind naturally furnished with the knowledge of God, i. 3.

—— the knowledge of God in the human mind extinguished or corrupted by ignorance and wickedness, i. 4.

Magistracy, iv. 20.

Marriage, ii. 8.

Matrimony, falsely called a sacrament, iv. 19.

Mass, the Papal, not only a sacrilegious profanation of the Lord’s supper, but a total annihilation of it, iv. 18.

Mediator. _See_ Christ, ii. 14.

Merit of Christ, ii. 17.

—— of works disproved, iii. 15, 18.

Monks, iv. 13.

Neighbour, love of our, ii. 8.

Nuns, iv. 13.

Oaths, ii. 8.

Offences given and taken; what to be avoided, iii. 19.

Orders, ecclesiastical, no sacrament, iv. 19.

Original sin, the doctrine of, ii. 1.

Pædobaptism. _See_ Baptism, iv. 16.

Papacy, its entire subversion of the ancient form of ecclesiastical government, iv. 5.

—— its rise and progress to its present eminence attended with the loss of liberty to the Church, and the ruin of all moderation, iv. 7.

—— its licentious perversion of the power of the Church respecting articles of faith, to the corruption of all purity of doctrine, iv. 8.

—— its sophistry and jargon concerning repentance utterly inconsistent with the gospel, iii. 4.

—— its corrupt tenets respecting indulgences and purgatory, iii. 5.

—— its assumption of the power of legislation, tyranny over men’s minds, and tortures of their bodies, iv. 10.

—— its abuse of the jurisdiction of the Church, iv. 11.

—— its corrupt discipline, censures, and excommunications, iv. 12.

—— its unscriptural vows, iv. 13.

—— its sacrilegious mass an annihilation of the Lord’s supper, iv. 18.

—— its five ceremonies falsely called sacraments, proved not to be sacraments, iv. 19.

—— its characteristics of a false Church, iv. 2.

Penance no sacrament, iv. 19.

Prayer, the principal exercise of faith, and the medium of our daily reception of Divine blessings, iii. 20.

Predestination. _See_ Election, iii. 21-24.

Priesthood of Christ, ii. 15.

Promises of the law and gospel, harmony between them, iii. 17.

Prophetical office of Christ, ii. 15.

Providence of God governs the world, i. 16.

—— proper application and utility of this doctrine, i. 17.

—— contracts no impurity from its control and use of the agency of the wicked, i. 18.

Purgatory exposed and disproved, iii. 5.

Reason furnishes proofs to establish the authority of the Scripture, i. 8.

Redemption necessary in consequence of the fall, ii. 1, 6.

—— to be sought only in Christ, ii. 6.

—— accomplished by the death, resurrection, and ascension of Christ, ii. 16.

Regeneration, iii. 3.

Repentance, true, always accompanies true faith; its origin, nature, and effects, iii. 3.

—— comprises mortification of the flesh and vivification of the spirit, iii. 6-10.

—— the sophistry and jargon of the schools on this subject very remote from the purity of the gospel, iii. 4.

Reprobates, the destruction of, procured by themselves, iii. 24.

Resurrection of Christ, ii. 16.

—— final, iii. 25.

Reward promised, no proof of justification by works, iii. 18.

Roman See, primacy of, iv. 6.

Sabbath, ii. 8.

Sacraments in general, iv. 14.

—— in particular, iv. 15, 16.

—— ceremonies falsely so called, iv. 19.

Sacrifices, legal, ii. 7.

—— none propitiatory under the gospel since that of Christ, iv. 18.

Saints, invocation and intercession of, iii. 20.

Salvation for lost man to be sought only in Christ, ii. 6.

—— procured by Christ, ii. 16.

Satisfactions exposed, iii. 4.

Schismatics, iv. 1.

Scripture, the guidance and teaching of it necessary to lead to the knowledge of God, i. 6.

—— the testimony of the Spirit requisite to its confirmation and establishment of its authority, i. 7.

—— the dependence of its authority on the judgment of the Church an impious fiction, i. 7.

—— rational proofs to establish its authority, i. 8.

—— rejection of it, under the pretence of resorting to immediate revelations subversive of every principle of piety, i. 9.

—— exclusively opposes the true God to all the heathen deities, i. 10.

—— clearly distinguishes the true God from all fictitious ones, in the creation of the universe, i. 14.

—— teaches the unity of God, and the existence of three persons in the Divine essence, i. 13.

Temptation, iii. 20.

Testament, Old, ii. 7.

Testament, New, ii. 9.

—— similarity of the Old and New, ii. 10.

—— difference of the Old and New, ii. 11.

—— harmony between the promises of the Old and New, iii. 17.

—— sacraments of the Old and New, iv. 14.

Traditions, human, iv. 10.

Transubstantiation exposed, iv. 10.

Vocation confirms election, iii. 24.

Vows; the misery of rashly making them, iv. 13.

Wicked, the agency of, controlled and used by God, i. 18.

Works merit no favour from God, iii. 15.

World created by God, i. 14.

—— preserved by his power, and governed by his providence, i. 16.

* * * * *

The quotations from different Authors, chiefly the fathers, which occur in this work, are not in general referred to in the margin; such references having been considered of no use, except to persons who will probably be furnished with the original, in which they are all inserted.

THE END

SCRIPTURE INDEX TO CALVIN’S INSTITUTES.

ARRANGED AND PRESENTED

BY

S. T. LIVERMORE,

TO THE

PRESBYTERIAN BOARD OF PUBLICATION.

UNIVERSITY OF ROCHESTER,

MDCCCLII.

GENESIS.

Chapter. Verse. Vol Page i 2 1 130 2 1 139 3 1 123 20 1 203 26 1 174 27 1 173 28 1 169

ii 1 1 153 7 1 171 7 1 177 7 1 444 9 16 17 2 469 17 1 495 18 2 435 23 2 631 23 1 427

iii 5 1 242 9 12 1 564 15 1 432 15 1 165 15 2 46 17-19 1 392 19 23 1 171 23 2 462 23 1 631

iv 4 2 10 7 1 301 8 14 1 392 10 1 495 13 1 537

vi 3 1 392 3 5 2 3 5 1 256 6 1 208 14-21 1 392

vii 11 1 392

viii 13 1 392 21 1 256 21 2 3 21 1 259

ix 2 1 169 6 2 643 12-17 2 469 24 25 1 393

xii 1 1 393 2 3 2 52 3 1 429 3 2 471 10-15 1 393 xii 17 1 345

xiii 7-11 1 393 16 2 52

xiv 12 13 1 393 18 2 586

xv 1 1 407 1 2 215 2 1 394 5 2 52 6 2 46 17 2 469

xvi 1-15 1 394 9 1 156

xvii 1-14 2 495 7 1 391 7 1 347 10 2 546 10 2 547

xviii 2 1 155 18 1 429 23 2 96 27 1 48

xx 1 2 1 393 3 1 345 3 7 1 210

xxi 2 3 1 394 10-14 1 394 24 1 253 25-30 1 393

xxii 1 12 1 632 2 1 394 8 1 186 16-18 2 52 18 1 429 18 2 471

xxiii 3-9 2 212

xxiv 7 1 156 7 12 1 161 27 52 1 161

xxvi 1 7 1 294 4 1 429 20 1 294 21 1 294 31 1 353 34 1 294 xxvi 35 1 294

xxvii 38 39 1 559 41-45 1 395

xxviii 5 1 394 12 1 161 20-22 2 436

xxix 20 23 1 395 25 27 1 395

xxx 1 1 395 2 1 191

xxxi 13 14 1 353 16 1 353 17 1 353 19 1 104 25 36 1 395 40 41 1 395 53 1 353

xxxii 1 28 1 155 10 2 94 10 2 109 29 30 1 126

xxxiii 1 395

xxxiv 19 1 395 25 2 244

xxxv 19 22 1 395 22 2 244

xxxviii 13-18 1 395 16 2 244

xlii 1 396

xliii 14 1 282 14 2 171

xlv 7 8 1 203

xlvii 9 1 396 30 1 397 30 2 212

xlviii 14 2 271 16 1 156 16 2 107

xlix 5 1 84 10 1 85 18 1 397

l 20 1 203 25 1 397

EXODUS.

Chapter. Verse. Vol Page

ii 2 546 12 2 644

iii 2 2 546 6 1 341 6 1 392 14 1 142 21 1 202

iv 2-4 2 539 11 1 131 21 2 192 21 1 214 21 1 281 25 2 492

vi 7 1 391

vii 1 1 124 3 1 281 10 12 2 539

viii 15 1 213

xi 3 1 282

xii 5 2 523 11 2 546 11 2 547

xiii 12 2 523

xiv 19 1 156 31 2 340

xvi 7 1 85 13 1 190

xvii 15 1 125

xix 5 2 503 6 1 314 16 1 84

xx 6 1 392 6 2 506 13 2 643 24 2 227

xxi 12 2 643 13 1 189 17 1 360

xxii 1 2 649 11 1 351

xxiii 1 7 1 369 4 5 1 377 12 1 357 13 1 350 20 1 156

xxiv 18 1 84

xxv 17 18 1 99 40 1 313

xxviii 2 100

xxxi 2-11 1 247 13 14 1 355 16 17 1 355

xxxii 1 1 105 4 1 35 4-6 1 106 26-28 2 644 32 2 120

xxxiii 11 1 99 19 2 159 19 1 663 19 2 196 20 1 99

xxxiv 6 1 95 29 1 84

xxxv 30-35 1 247

xxxviii 35 2 275

xl 34 1 84

LEVITICUS.

Chapter. Verse. Vol Page

xi 2 540 44 1 340

xiv 2 1 564

xvi 21 1 570

xviii 5 1 480 5 2 13 5 1 331 5 2 36

xix 2 1 615 12 1 349 16 1 369 18 1 377

xx 6 1 85

xxvi 12 1 390 12 1 391 20 2 130 23 24 1 204 26 2 131 36 1 213 36 1 283

NUMBERS.

Chapter. Verse. Vol Page

viii 17 2 523

xi 9 1 84 18 2 139 31 1 190 33 2 139

xii 1 1 84

xiii 22 1 354

xiv 18 1 345 43 1 294

xvi 24 1 84

xx 11 1 84

xxiii 10 1 397 19 1 209 4 xxviii 3 2 245

DEUTERONOMY

Chapter. Verse. Vol Page

i 16 17 2 636 16 17 2 638 16 17 2 642 39 2 509

ii 30 1 214 30 1 280 30 1 281

iv 2 2 355 5 6 9 1 332 6 2 9 7 2 195 11 1 99 15 1 98 17 1 344 37 2 145

v 14 15 1 357

vi 5 2 65 13 1 350 16 2 435 25 2 40

vii 6 1 340 6 2 503 7 8 2 145 9 2 38 12 13 2 34

viii 3 2 131 3 1 191

ix 6 7 2 146

x 12 13 1 373 14 1 415 14 15 2 145 16 2 496 16 1 291

xi 22 1 373 26 2 34

xii 5 2 523 28 32 2 332

xiii 13 2 523

xiv 2 1 340

xvii 8 12 2 340 11 2 341 16 17 2 642 18 1 87 19 20 2 642

xviii 10-12 1 606

xix 5 1 216 18 19 2 649 19 21 2 39

xxi 18 21 1 361

xxiii 2 145

xxiv 13 2 40

xxvi 18 1 340

xxvii 26 1 677 26 2 13 26 2 43

xxviii 1 1 204 1 1 293

xxix 3 4 1 251 19 20 2 39 29 1 197 29 2 143

xxx 1 81 3 4 2 244 6 2 496 11-14 1 397 12 14 1 196 14 2 181 15 2 34 15 19 1 315

xxxii 8 9 1 415 8 9 1 145 15 1 633 15 1 86 17 2 449 46 47 1 324

xxxiii 3 1 392 29 1 391

JOSHUA.

Chapter. Verse. Vol Page

i 7 8 2 36

ii 1 2 190

v 13 1 155

vii 19 1 350

x 13 1 185

xxiv 2 1 105 2 3 2 180

JUDGES.

Chapter. Verse. Vol Page

ii 1 1 156

vi 11 1 155 11 1 156 34 1 248 37-40 2 469

viii 27 2 388

ix 20 2 94

xi 30-40 2 435

xiii 3 1 156 3 22 1 155 19 2 388 22 1 48 22 23 1 125

xv 14 1 248

xvi 28 2 95

xxi 25 2 641

RUTH.

Chapter. Verse. Vol Page

iii 13 1 353

1. SAMUEL.

Chapter. Verse. Vol Page

i 13 2 119

ii 9 1 401 6 2 140 10 1 308 25 1 215 25 2 193 34 1 213

vi 9 1 193

vii 3 2 538 17 2 388

viii 7 2 639 11-17 2 658

x 6 26 1 249

xi 6 1 283

xii 22 2 146

xiv 45 2 350

xv 11 2 96 11 1 208 22 1 592 22 23 2 381 23 1 595 29 1 208 29 1 209 30 1 537

xvi 13 1 249 14 1 281 14 1 214 14 1 164

xviii 10 1 164 19 1 281

xix 19 1 281

xxiv 6 11 2 660

xxvi 9-11 2 660 12 1 213 23 2 49

2 SAMUEL.

Chapter. Verse. Vol Page

v 6-8 2 521 14 1 593 27 28 2 93 27 2 92

x 12 1 205

xi 4 15 2 244

xii 12 1 212 13 1 570 13 2 244 13 14 1 591 13-16 1 537 18 1 595

xvi 10 1 213 10 1 203 10 22 1 217 22 1 212

xvii 7 14 1 202 14 1 283

xx 20 21 2 39

xxiv 1 1 165 10 1 537

1 KINGS.

Chapter. Verse. Vol Page

i 21 1 652

ii 5-9 2 644

viii 23 2 38 27 2 124 46-50 2 245 56 1 270

xi 13 1 308 23 1 208 31 1 213 39 1 308

xii 10 1 283 10-15 1 202 15 1 318 20 1 217

xv 4 1 308

xviii 10 1 353 17 1 38 42 2 78

xix 13 1 48 14 18 1 34 18 2 223

xxi 27 1 559

xxii 6 2 358 6 11-23 2 35 20 1 164 20-23 1 212 22 1 202 22 24 2 358 27 2 358

2 KINGS.

Chapter. Verse. Vol Page

v 17-19 1 523

vi 15-17 1 160 17 1 156 31 1 350

viii 19 1 308

x 7-10 1 218

xii 13-16 1 537

xvi 10 2 387

xvii 24-34 2 387

xix 4 2 94

xx 1 5 1 208 2 1 537 3 2 87 3 2 19 11 2 470 11 1 185

xxi 4 2 387 16 2 190

xxii 2 2 387 8 1 87

1 CHRONICLES.

Chapter. Verse. Vol Page

xxi 1 1 165

2 CHRON.

Chapter. Verse. Vol Page

x 15 1 218

xvii 4 2 387

xix 6 7 2 638

EZRA.

Chapter. Verse. Vol Page

xxxiii 14 15 2 49

NEHEMIAH.

Chapter. Verse. Vol Page

i 4 2 422 5 2 38

ix 14 1 355

JOB.

Chapter. Verse. Vol Page

i 1 279 1 672 6 1 164 6 1 167 12 1 202 21 1 212 21 1 203 21 1 215

ii 1 1 164 1 1 167

iv 6 1 680 17 1 317 17 20 1 676 18 2 43 19 1 172

v 17 1 592

ix 2 1 317 2 3 1 678 20 1 680

x 15 2 16

xii 18 2 659 20 24 1 280 24 1 249

xiii 15 1 402 15 1 511

xiv 4 1 226 4 1 680 5 1 193 17 1 589

xv 14 1 317 15 2 43 15 16 1 676 16 1 680

xix 25 1 401 25 27 2 205

xxi 13 1 400

xxv 4 1 317 4 6 1 680 5 2 43

xxvi 14 1 197

xxviii 21 28 1 197 28 1 516

xli 11 2 6

PSALMS.

Chapter. Verse. Vol Page

i 1 2 44 2 1 324

ii 1 1 448 8 1 416 9 1 452 9 1 23 10-13 2 661 10-13 2 637 12 1 308

iii 5 1 527

v 3 2 90 7 1 513 7 2 88

vi 1 1 593

vii 6 2 96 8 2 48 11 1 209

viii 2 1 186 2 4 1 59

ix 10 1 520

x 11 1 55

xii 2 2 459 6 1 505

xiv 1 1 55 1-3 2 3

xv 1 2 187 1 2 1 615 1 2 2 40

xvi 2 1 375 2 3 1 624 5 1 407 5 6 2 215 10 2 202

xvii 1 3 2 48 15 2 215 15 1 399

xviii 1 2 113 21 23 2 48 24 2 48 27 1 681 30 2 505

xix 1 1 74 1 1 578 1 3 1 58 7 1 93 7 8 1 324 12 1 576 12 1 578 12 2 36

xx 3 2 100 9 1 309

xxii 5 2 108 25 2 437

xxiii 4 1 511 4 1 518 4 1 688 4 1 207 5 2 108 6 1 276

xxiv 3 4 1 615 6 2 188

xxv 1 2 80 7 1 551 7 18 2 85 10 1 496 10 11 2 36

xxvi 1 4 2 48 9-11 2 48

xxvii 1 3 1 207 10 2 121 14 1 508

xxviii 8 1 308 8 9 1 310

xxx 5 1 401 6 7 1 631

xxxi 5 2 109 15 1 207 22 1 507

xxxii 1 2 2 44 12 1 589 5 1 570 6 2 83 6 2 109

xxxiii 6 1 132 6 13 1 183 12 1 518 12 2 146 12 1 391 18 2 125 22 2 90

xxxiv 5 6 2 109 7 2 105 7 1 156 7 1 157 14 1 540 15 2 87 15 2 79 15 2 125 15 16 1 191 21 1 397 22 1 399

xxxvi 1 2 3 1 1 55 5 1 496 6 1 196 9 1 250

xxvii 7 1 527 29 1 407

xxxviii 1 1 593

xxxix 5-7 1 398 9 1 203 12 1 398 13 2 97

xl 3 2 112 5 1 195 7 8 1 459 10 11 1 496 12 1 66

xli 4 2 91

xlii 2 2 546 4 1 569 5 1 507

xliv 3 2 146 20 2 110 22 2 110

xlv 7 1 450 7 2 644 10 1 29

xlvi 1 2 1 527 5 2 223

xlvii 4 2 145

xlviii 10 2 125

xlix 6 1 400

l 14 23 2 599 15 2 91 15 2 92 15 2 111 15 2 571 15 2 112

li 1 1 570 4 1 663 4 2 166 4 1 215 5 1 551 5 1 226 5 2 508 5 2 86 10 1 257 10 1 259 10 1 271 15 2 112 17 2 98

lii 8 1 399

lv 22 1 201 22 23 1 400

lvi 9 2 90 12 2 437

lix 10 1 276

lx 12 2 135

lxii 8 2 80 9 1 261

lxiii 3 1 518 3 2 49

lxv 1 2 115 2 2 92 4 2 147

lxviii 18 1 127 20 2 205

lxix 2 14 1 576 4 1 460 21 2 540 28 2 188 28 1 401

lxxii 8 1 416 10 11 2 297

lxxiii 2 1 399 2 1 645 16 17 1 399 26 1 407

lxxiv 9 1 446

lxxv 6 7 1 190

lxxvii 7 9 10 1 507 11 1 521

lxxviii 8 1 296 36 37 1 559 49 1 164 67 68 2 147 68 70 71 1 308

lxxix 13 1 629 67 68 2 147

lxxx 1 2 225 1 1 341 3 1 517 4 2 98 17 1 309

lxxxii 1 2 638 1 2 661 1 6 1 636 3 4 1 642 6 1 141 6 1 425 6 2 523 6 1 155

lxxxiv 2 227 2 1 407 7 2 546

lxxxvi 2 2 87 11 1 272

lxxxviii 15 1 576 16 1 596

lxxxix 3 4 2 239 30-33 2 246 30-33 1 593 35-37 1 448

xc 4 1 533 7-9 1 596

xci 1 1 201 3-6 1 207 11 2 105 11 12 1 155 12 1 158 12 1 201 15 2 93

xcii 6 1 66 12 1 399

xciii 5 1 70

xciv 11 1 256 11 2 3 12 13 1 596

xcv 7 1 494 8 1 296

xcvii 7 1 140 10 11 1 398

xcix 1 1 341 5 2 227 34 1 256

c 3 2 146 3 1 268

ci 3-2 2 642 8 2 644

cii 17 2 112 25 1 140 25-28 1 398

ciii 17 1 398 17 1 74 20 2 128 20 1 153

civ 2 1 58 3 4 1 190 15 1 646 27-30 1 183

cv 4 2 227 6 8 2 146 25 1 214 25 1 281

cvi 3 2 44 4 5 2 224 30 31 2 40 31 2 41 39 2 96 46 1 283 47 2 112

cvii 2 95 16 1 463 25 29 1 190 40 1 213 40 1 249 43 1 64

cx 1 1 448 4 2 586 4 1 408 4 1 453 4 1 315 6 1 452

cxi 1 2 459 2 1 217 10 1 516 10 1 265 10 2 9

cxii 1 2 44 6 1 399 9 10 1 398

cxiii 1 106 1 107 5 6 1 189 7 1 64

cxv 3 1 215 3 2 196 3 1 211 3 1 185 8 1 101

cxvi 1 2 113 3 1 576 7 1 507 12 2 112 14 18 2 437 15 1 397 15 1 401

cxvii 2 1 496

cxviii 6 1 207 18 1 592 25 26 1 309

cxix 1 259 1 2 44 10 2 459 18 1 252 34 1 256 34 1 259 33-40 1 296 36 1 270 41 1 520 43 1 508 71 1 592 76 2 94 76 77 1 686 105 1 324 112 1 296 133 1 272 146 1 520 147 1 520

cxxvii 3 1 191

cxxx 3 1 676 3 2 49 4 2 23 4 1 535

cxxxi 1 2 1 628

cxxxii 7 2 227 11 1 429 11 1 432 13 14 2 239 14 2 225

cxxxiii 3 1 407

cxxxv 15 1 100

cxxxvi 25 1 191

cxxxviii 1 2 459 2 1 496 8 2 186

cxl 13 1 399

cxli 2 2 599 2 2 94

cxlii 5 1 407 7 2 109

cxliii 2 2 16 2 2 49 2 2 85 2 1 677 2 1 317 3 4 1 576 5 1 521

cxliv 1 65 15 1 391

cxlv 1 96 6 1 65 8 9 1 519 9 2 196 9 1 63 18 2 93 18 2 79 19 2 80 19 2 92

cxlvii 9 1 189 10 1 242 20 2 147

PROVERBS.

Chapter. Verse. Vol Page

i 7 1 516 7 2 9

ii 22 1 407

iii 11 1 592 11 12 1 634

viii 15 2 639 15 16 2 636 22 1 444

ix 10 2 9 10 1 516

x 7 1 401 12 1 598 12 1 591

xii 14 2 51 28 2 49

xiii 13 2 51

xiv 21 2 44 26 2 19

xv 8 2 10

xvi 1 1 296 1 1 189 2 1 680 4 2 169 6 1 591 6 1 598 9 1 199 12 2 644 14 2 663 33 1 190

xvii 11 2 644 15 2 644

xviii 10 2 92 10 1 130

xix 17 2 57

xx 7 2 49 7 1 347 8 2 644 9 1 685 12 1 283 24 1 189 26 2 644 28 2 645

xxi 1 1 213 1 1 283 2 1 680

xxii 28 1 29

xxiv 21 2 654 24 2 644

xxv 2 2 143 4 5 2 644 21 1 377 27 2 142

xxvi 10 2 167

xxvii 15 2 644

xxviii 2 2 659 14 1 513

xxix 13 1 190 18 1 23

xxx 1 380 4 1 443 5 1 505 20 1 579

ECCL.

Chapter. Verse. Vol Page

iii 19 1 528 21 2 206

vii 20 1 317 20 2 10 29 1 304 29 1 231

ix 1 1 687 1 2 1 528 4 2 206 5 6 1 106 7 1 171

ISAIAH.

Chapter. Verse. Vol Page

i 3 1 26 12 2 16 13 14 2 256 13-16 2 9 15 2 84 16 17 1 540 18 1 589 19 20 1 293

iii 1 1 191 1 2 297 8 1 448

iv 2 2 16

v 8 2 69 26 1 213 26 1 281

vi 1 1 140 2 1 48 2 1 100 5 2 341 6 1 127 9 2 176 9 1 132 9 1 55 9 10 2 192

vii 2 1 508 4 1 508 14 1 309 18 1 281

viii 12 13 1 32 14 1 127 14 1 140 16 2 160 17 1 533

ix 6 1 124 6 1 446 6 1 687 6 1 482

x 1 2 2 661 5 1 213 6 1 214 15 1 281

xi 2 2 137 2 1 264 2 1 450 2 3 2 621 4 1 23 9 2 643 10 1 129

xii 1 1 593

xiv 1 2 147 27 1 210

xvii 24 2 124

xix 18 1 349 19 2 589 23 24 2 589 25 1 213

xxiv 23 1 48

xxv 1 2 183 8 1 644 9 1 143 9 1 126

xxvi 1 1 201 19 2 204 19 21 1 403 21 2 213

xxviii 16 1 129

xxix 13 2 378 13 2 84 13 14 2 386 13 14 2 116 14 2 379 14 1 213

xxx 16 1 527 32 2 218

xxxiii 14 15 1 676 14 15 2 40 22 1 391 22 1 452 22 2 371 24 2 241

xxxv 8 2 239 10 1 615

xxxvii 16 1 341 35 1 481 35 2 224 36 1 156

xxxviii 1 5 1 208 2 1 537 17 1 589 20 2 112

xxxix 6 1 86 7 1 345 13 14 2 379

xl 1 3 1 535 2 1 595 8 1 390 10 11 2 630 14 2 600 18 1 98 21 1 101 21 1 150 29-31 1 242

xli 7 29 1 98 9 2 147

xlii 1 1 466 1 1 436 8 1 125 9 1 87 10 2 112 13 2 630

xliii 10 1 80 11 25 1 575 25 1 585 25 1 128 28 1 593

xliv 3 1 487 3 1 242 3 1 529 6 1 141 9-20 1 101 22 1 589

xlv 1 1 86 7 1 216 7 1 204 23 1 140 23 1 127 23-25 1 684 25 2 16

xlvi 5 1 98

xlvii 6 1 593

xlviii 10 1 593 16 1 130

xlix 15 1 121 23 2 637

li 1 1 261 6 1 398 23 2 637

lii 7 2 261

liii 1 2 161 1 1 81 2 4 2 542 4 1 422 4 1 466 5 1 314 5 1 459 5 1 465 5 1 480 5 6 1 586 6 1 590 6 1 680 6 2 190 6 1 461 6 1 590 7 1 458 8 1 480 10 1 460 11 1 658 12 1 460

liv 7 8 1 401 13 1 494 13 1 80

lv 1 1 242 1 1 487 1 2 25 2 2 16 2 2 378 3 1 494 3 1 310 4 1 446 6 7 1 553

lvi 1 1 553 2 1 354 7 2 115 10 11 2 356 15 1 681

lviii 5 2 425 6 1 539 7 1 624 13 14 1 356

lix 1 2 1 673 15 16 2 7 17 1 665 20 1 553 20 1 554 21 1 79 21 2 225 21 1 91

lx 1 1 261 6 7 2 297 16 1 242

lxi 1 1 553 1 1 563 1 2 1 447 1-3 1 682 3 2 17

lxiii 10 1 132 16 2 107 16 2 121 17 1 554 17 1 280

lxiv 6 1 515 5-9 2 85

lxv 1 2 180 2 2 198 16 1 349 24 2 92 25 2 643

lxvi 1 2 124 1 2 116 2 1 681 22 1 403 23 1 356 24 2 218 24 1 203

JEREMIAH.

Chapter. Verse. Vol Page

i 6 2 341 9 10 2 341 23 1 281 25 1 212

ii 13 1 24 28 2 104

iii 1 2 12 2 245 1 1 293 1 2 1 345

iv 1 1 293 1 3 4 1 539 2 12 2 94 4 1 539 4 1 291 4 2 510 9 2 358 9 1 35

v 3 2 10 3 1 297 7 1 349 14 2 192

vi 13 2 356

vii 4 2 250 5-7 2 34 13 14 1 295 22 23 2 378 22 23 2 381 27 1 295 28 1 295 29 1 295

ix 23 24 1 684 24 1 130 24 1 96

x 2 1 186 8 1 102 11 1 141 23 1 189 24 25 1 593

xi 7 2 381 7 8 2 84 11 2 84 11 1 558 13 2 104 19 2 540

xii 16 1 345

xiv 7 2 85 14 2 356

xv 1 2 105

xvii 1 1 589 5 1 242 9 1 261 9 2 3 21 22 1 354 27 1 354

xviii 18 2 357 18 1 35

xxii 3 2 642 3 2 643

xxiii 5 6 1 310 6 1 125 6 1 658 16 2 362 28 2 341

xxiv 7 1 251

xxv 11 12 1 86 29 1 595

xxvii 5-9 2 659 12 2 659

xxix 7 2 659

xxxi 11 18 1 265 18 19 1 291 18 19 2 196 31 1 411 31-34 1 589 32 1 293 33 34 2 131 33 1 340 35 36 2 239

xxxii 16 2 96 18 1 345 23 1 295 39 1 270

xxxiii 8 2 131 16 1 125 16 1 658

xlii 2 9 2 94

xlviii 10 2 638

l 20 1 589

LAMENTA.

Chapter. Verse. Vol Page

iii 8 2 98 37 1 204 38 1 204

iv 20 1 309

EZEKIEL.

Chapter. Verse. Vol Page

i 20 2 621

ii 3 2 192

iii 17 2 341 17 18 2 265

vii 26 2 358 26 1 213

xi 19 1 270 19 20 1 273 19 20 1 288

xii 2 2 192 13 1 281

xiii 9 2 188 9 2 224

xiv 9 1 214 14 2 106 20 2 258

xvi 20 2 514

xvii 20 1 281

xviii 2 1 346 4 1 331 20 1 345 20 1 380 20 1 588 21 1 558 21 22 1 578 24 2 11 24-28 1 589 31 1 539

xx 12 1 354 12 1 355 43 44 1 684

xxii 8 1 354 25 26 2 356 28 2 356

xxiii 37 2 514 38 1 354

xxviii 10 1 401

xxix 3 4 1 208 18-20 2 657

xxxi 18 1 401

xxxiii 8 2 241 11 2 245 11 2 194

xxxiv 4 2 408 23-25 1 310

xxxvi 22 1 679 25 1 487 26 1 291 26 2 196 26 27 1 267 27 1 273 32 2 23

xxxvii 1-14 2 205 18 1 403 24 26 2 310

xlviii 21 22 2 647 35 1 125

DANIEL.

Chapter. Verse. Vol Page

ii 21 2 657 34 1 23 37 38 2 657

iv 17 2 657 27 1 591 27 1 598

v 18 19 2 658

vi 22 2 662

vii 10 1 157 10 1 155 25 2 335

viii 16 1 157

ix 5 1 570 18 2 94 18 19 2 84 20 2 85 21 1 157 24 1 447 24 1 453 26 1 314 27 2 258

x 13 20 1 156 13 21 1 157

xii 1 1 157 1 1 156 1 2 1 404 2 2 210 3 2 216

HOSEA.

Chapter. Verse. Vol Page

i 2 1 310

ii 2 1 345 18 19 2 241 19 23 2 7

iii 5 1 513 5 1 310 12 1 589

v 11 2 663 15 1 298

vi 1 1 536

vii 8 1 597

viii 4 1 217

ix 8 2 356

xii 5 1 126

xiii 11 1 590 12 1 589

xiv 2 1 590 2 2 112 4 2 8 4 2 599

JOEL.

Chapter. Verse. Vol Page

ii 12 1 550 12 1 291 13 2 424 13 1 549 15 2 423 28 2 589 28 1 447 28 1 486 28-32 1 137 32 2 224 32 2 223 32 2 92 32 1 130

iii 17 2 239

AMOS.

Chapter. Verse. Vol Page

i 2 1 341

iii 6 1 204 6 1 216

iv 7 2 160 9 1 190

v 14 1 293

vi 1 2 69

viii 11 2 160

ix 11 1 310

OBADIAH.

Chapter. Verse. Vol Page

i 17 2 223

JONAH.

Chapter. Verse. Vol Page

i 4 1 190

ii 9 2 112

iii 4 10 1 208 5 2 423 5 1 537

MICAH.

Chapter. Verse. Vol Page

ii 13 1 310

iii 6 2 358

v 2 1 443

vii 9 1 593 19 1 589

HABAKKUK.

Chapter. Verse. Vol Page

i 12 1 391

ii 4 2 12 12 1 391 18 1 102 18 1 69 20 1 341 20 1 69 20 1 97

iii 2 1 593 13 1 309

ZEPHANIAH.

Chapter. Verse. Vol Page i 4 5 1 349

iii 11 12 1 681

HAGGAI.

Chapter. Verse. Vol Page

i 6-11 1 190 11-14 2 9

ZECHARIAH.

Chapter. Verse. Vol Page

i 3 2 196 3 1 191 3 1 292

ii 8 1 201 12 2 147

iii 9 10 1 687

ix 9 1 310 9 1 482 11 1 464

xii 4 2 357

xiii 9 2 91

xiv 9 1 115

MALACHI.

Chapter. Verse. Vol Page

i 2 3 2 148 6 1 516 6 1 340 11 2 588 11 2 598

ii 1-9 2 251 4-7 2 341 5-7 2 355 8 9 2 339

iii 1 1 126 1 1 159 17 2 66

iv 2 1 380 2 1 664 4 2 344 5 1 385 6 2 228

MATTHEW.

Chapter. Verse. Vol Page

i 1 1 429 5 1 454 16 1 434 21 1 434

iii 1-6 2 617 2 1 552 2 1 538 2 3 1 535 6 1 566 6 11 2 515 6 11 2 481 11 2 482 12 2 218 12 2 235 15 1 458 16 1 99 16 2 546 17 1 630 17 2 183 17 1 522

iv 4 2 131 6 1 158 7 2 435 10 1 114 11 1 156 17 1 535 19 2 521

v 3 5 7 2 44 4 1 636 10 1 634 12 2 216 12 2 51 12 14 2 96 13 14 2 261 13 14 2 295 13 14 2 342 16 2 32 17 18 1 325 19 1 379 22 1 363 22 1 334 23 24 1 572 25 1 608 28 1 334 34 1 351 38-40 2 653 39 40 2 652 44 1 625 44 2 653 44 45 1 377 45 2 96 45 2 214 46 1 377 48 2 198

vi 6 2 114 7 2 114 9 2 119 12 2 243 12 1 600 21 2 200 21 2 56 23 1 515 26 1 183

vii 6 2 566 7 2 91 11 2 121 12 1 375 15 2 362

viii 4 1 564 10 1 503 11 1 404 11 2 503 12 2 218 25 1 510 29 1 167

ix 2 1 503 2 2 86 2 1 597 2 1 574 5 2 262 6 1 128 12 1 422 13 2 7 13 1 553 13 1 682 15 2 424 15 1 550 29 1 583 29 1 534 34 1 557 35 1 382

x 5 6 1 416 8 1 129 18 1 565 20 2 609 28 2 210 28 1 173 29 1 183 29 1 189 29 30 1 201 30 1 184 33 2 246

xi 5 1 553 10 1 552 11 1 385 21 1 551 25 1 524 27 2 342 28 1 682 28 1 563 28 29 2 61 29 2 32

xii 24 1 557 29 1 161 31 1 556 31 1 132 31 32 1 555 31 32 1 556 32 1 607 43 1 166 43-45 1 162

xiii 3-23 2 461 4-7 2 565 9 2 176 11 2 193 16 1 381 16 1 411 24 2 235 25 28 1 163 29 2 419 31 33 2 630 47 2 521 47 2 235

xv 4-6 1 361 6 2 373 7-9 2 378 8 9 2 116 9 2 386 13 1 502 13 1 272 13 2 185 13 2 164 14 2 71 14 2 362 24 1 416

xvi 6 2 389 16 2 305 17 1 250 17 1 524 17 1 488 18 2 304 18 19 2 302 19 1 572 19 2 242 19 2 396 23 2 337 24 1 629 27 2 50 27 2 32

xvii 5 1 447 5 2 136 5 2 344 5 2 340 5 1 522 5 1 630 11 1 415

xviii 10 1 156 10 1 158 11 1 422 15 2 412 15-17 2 412 15-18 2 395 17 2 352 17 18 2 397 18 1 574 18 1 572 18 2 615 18 2 342 18 2 257 18 2 242 18 2 303 18 2 342 18 1 580 20 2 116 20 2 355 20 2 231

xix 11 1 364 11 2 449 12 1 365 13-15 2 449 15 2 271 16 2 444 17 2 60 17 1 129 17 1 142 18 19 1 374 20 2 445 21 2 444 25 26 1 318 29 2 216

xx 1 2 53 25 26 2 403 25 26 2 404 28 1 458

xxi 9 1 311 22 2 88 25 2 606

xxii 12 2 580 13 2 218 14 2 185 30 2 224 30 1 175 30 1 158 32 1 340 32 2 495 32-34 1 392 37-40 1 338

xxiii 3 2 388 4 2 366 8 10 2 345 8 2 340 9 2 122 12 1 681 23 1 374 37 2 197

xxiv 11 24 2 356 14 1 565 24 1 28 30 1 473 36 1 158 45 2 522

xxv 21 29 2 25 23 1 274 29 1 274 31 1 158 31 1 473 32 2 214 34 2 198 34 2 54 34 2 52 34-36 2 51 40 2 57 41 1 167 41 1 162

xxvi 3 4 1 35 11 2 553 10 12 2 212 26 28 2 526 26-28 2 544 27 2 364 28 1 479 28 1 409 39 1 468 52 2 211 53 1 157 69 2 246

xxvii 3 4 1 537 12 14 2 459 18 23 1 460 24 1 460 46 1 465 46 1 468 51 1 326 52 1 404 66 2 203

xxviii 3-6 2 203 5 1 156 11 2 203 18 2 26 19 2 480 19 2 264 19 2 492 19 20 2 345 19 20 2 516 19 20 2 342 20 1 33 20 2 348 20 2 560 20 2 231 20 1 471

MARK.

Chapter. Verse. Vol Page

i 4 1 552 15 1 552

ii 5 1 503

iii 15 1 129 28 29 1 555 29 1 132

vi 13 2 617

viii 38 2 246

ix 24 2 459 43 44 2 218

x 9 2 21 13-16 2 499 30 2 54

xi 21 1 160 24 2 88

xiii 32 1 437

xiv 22 24 2 526 22 24 3 544

xv 28 1 460

xvi 9 1 162 15 2 262 16 2 477 16 2 516 19 2 554 20 1 27

LUKE.

Chapter. Verse. Vol Page

i 6 2 41 15 2 509 19 26 1 157 32 1 442 34 2 552 35 1 440 43 1 439 54 1 388 72 1 388 72 1 423 74 2 31 75 2 31 77 1 673 79 1 423

ii 34 1 39 37 2 422 52 2 436

iii 3 1 552 3 2 481 3 2 617 14 2 646 16 1 487 16 1 489 23 2 517 38 1 426

iv 10 1 158 18 1 553 18 1 563

v 14 1 564 34 2 424 35 2 424

vi 23 2 51 24 25 2 69

vii 29 1 652 35 1 652 39 1 599

viii 5-15 2 461 30 1 162 47 1 591

ix 20 1 450 23 2 28 26 1 158

x 1 2 263 16 2 261 16 2 342 18 1 166 20 2 188 22 2 601 22 1 490 24 1 381 24 1 411 27 1 338 27 1 373 30 1 304

xi 2 2 119 21 1 166 21 1 161 39-41 1 599 46 2 366

xii 4 5 1 173 10 1 132 10 1 555 14 2 404

xiii 29 2 503

xiv 11 1 681 21 2 521

xv 7 1 156 10 1 158 11 2 122

xvi 2 1 649 9 2 56 15 1 652 15 1 677 16 1 326 16 1 410 16 1 414 22 1 156 22 1 158 22 1 173

xviii 3 4 1 625 5 2 459 9 2 15 10 2 23 10 2 14 14 1 564 20 21 1 450

xviii 11 2 114 13 1 682 13 1 577 14 1 597 14 1 653 14 1 681 15-17 2 499

xix 17 1 274 26 1 274

xx 37 38 2 495 37-40 1 392

xxi 15 2 268 28 1 644

xxii 10 2 572 17 2 592 17 2 578 19 2 264 19 20 2 526 19 20 2 544 20 2 530 25 2 403 25 26 2 639 25 26 2 404 26 2 403 43 1 156 44 1 636 62 1 597

xxiii 2 5 1 38 40 2 190 43 2 208 46 1 171

xxiv 11 2 203 16 2 559 26 2 57 26 1 482 27 1 94 31 2 559 39 2 558 39 1 437 44 1 609 45 1 525 46 1 423 46 47 1 552 47 1 423 51 2 554

JOHN.

Chapter. Verse. Vol Page

i 1 1 121 1 14 1 127 2 1 124 4 1 176 4 1 250 4 1 307 5 1 244 9 1 422 12 1 307 12 2 25 12 2 161 12 13 1 488 12 14 2 121 13 1 250 13 2 161 14 1 435 16 1 450 17 1 327 18 1 381 18 1 134 18 2 561 18 2 601 23 1 385 29 1 384 29 1 437 29 1 586 29 1 458 29 2 481 29 1 479 40-42 2 304 51 1 382 51 1 161

ii 19 1 439 19 2 210 24 1 502 25 1 502

iii 3 5 2 508 5 2 515 5 6 1 228 6 1 260 13 1 437 13 2 561 14 1 423 15 16 2 184 16 1 457 16 1 422 16 1 482 16 1 477 16 2 17 18 2 516 23 2 481 27 1 450 33 1 497 34 1 429 34 1 450 36 2 520

iv 1 2 481 14 1 487 22 1 69 22 1 75 22 1 307 23 2 377 23 2 116 24 1 144 25 2 345 25 1 446 35-38 2 522 42 1 493 50-53 1 493

v 8 2 626 17 1 436 17 1 123 17 1 187 18 1 128 21-23 1 437 22 1 475 24 1 308 24 2 26 24 2 184 24 2 199 25 2 6 25 1 305 25 1 422 26 2 532 28 29 2 205 28 29 2 210 29 2 50 32 1 134 35 1 385 36 1 129 46 1 381

vi 27 2 475 27 2 51 29 2 61 35 2 530 33 2 538 35-58 2 184 35 55-58 2 528 37 39 2 157 37 39 2 185 38 1 437 39 40 2 162 39 40 2 213 44 1 251 44 2 179 44 1 273 44 1 488 44 45 2 157 44 45 1 289 44 65 1 526 45 1 269 45 2 194 45 1 273 46 2 162 46 2 179 47 1 129 49 51 1 389 51 2 529 51 55 2 532 53 2 530 54 2 566 55 1 481 55-58 2 528 56 2 567 56 2 564 57 1 481 65 2 175 70 2 188

vii 16 2 342 16 1 351 18 1 27 37 1 487 37 1 486 37 38 2 607 37 39 1 471 39 2 548

viii 12 1 490 12 1 664 16 18 1 134 31 32 1 502 34 1 259 44 1 166 44 1 163 47 2 253 50 1 27 50 1 437 56 1 381 56 1 388 58 1 436

ix 3 1 195 5 1 437 7 2 618 24 1 350 31 2 87

x 4 5 2 162 4 5 14 2 252 9 11 1 437 11 2 630 15 18 1 458 17 18 1 423 18 1 351 26 2 162 27 2 252 27-29 2 185 28 29 2 26 29 2 162 30 1 351 35 2 523 35 2 636 37 1 129

xi 25 2 214 25 2 508 25 1 422 43 2 626 44 1 565

xii 27 1 423 27 1 468 27 28 1 469 31 1 166 31 1 161 37 38 2 193 39 40 2 193 41 1 140 41 1 127 43 1 659

xiii 15 2 32 18 2 158 18 2 188

xiv 1 1 129 1 1 311 2 3 2 553 6 1 490 6 2 508 7 1 529 10 1 437 10 11 1 135 13 2 99 16 1 134 16 17 2 348 17 1 488 26 2 345 26 2 351 28 2 553 28 1 146 30 1 165

xv 1 1 437 1 4 5 1 271 1 5 2 630 5 1 240 5 1 287 16 2 153 16 2 159 16 2 228 19 2 158 26 1 134 26 2 351

xvi 2 2 254 7 1 471 7 2 204 12 2 352 13 1 92 13 1 525 13 2 351 13 2 348 13 2 345 14 1 252 20 1 636 24 2 100 24 26 2 99

xvii 1 1 423 3 1 145 3 1 24 3 1 306 3 1 491 3 1 490 5 1 124 5 1 436 6 2 179 6 12 2 185 9 2 157 12 2 188 15 1 297 19 1 435 19 1 430 19 1 665 19 1 482 19 1 433

xviii 4 1 458 36 1 449 37 2 252 38 1 460

xix 30 2 587 30 2 596

xx 17 1 420 17 2 559 22 2 607 22 2 626 22 23 2 396 23 2 303 23 1 574 23 2 302 23 1 572 23 2 242 28 1 128 31 1 494

xxi 16 2 302 18 1 637

ACTS.

Chapter. Verse. Vol Page

i 3 9 2 204 8 2 268 9 2 554 10 1 156 11 2 551 11 1 473 11 2 557 23 2 269 23 2 270

ii 3 2 482 4 2 609 11 2 551 16-21 1 137 17 2 601 23 2 156 23 1 112 24 1 465 24 1 468 30 1 432 37 1 537 37 2 513 38 2 513 38 41 2 481 39 2 506 41 2 530 42 2 579 42 2 540 42 2 570

iii 6 1 129 15 1 476 18 1 212 19 1 553 21 2 557 25 1 404 25 1 429 25 2 506 26 1 553

iv 12 1 454 28 1 212 28 1 216 32 2 223

v 3 4 1 132 29 2 663 31 1 553 4 1 635

vi 1-3 2 267 2 2 404 6 2 272 10 1 556

vii 44 1 313 48 2 116 48 2 228 49 2 228 49 2 124 53 1 158 55 2 204 55 2 559 55 1 472 56 1 472 59 1 171 59 1 130

viii 13 18 1 499 14 15 2 305 14-17 2 606 14-17 2 482 16 2 609 16 2 480 16 17 2 523 17 31 1 523 19 1 499 22 2 246 26 2 523 37 2 459 37 2 513

ix 13 1 130 14 1 130 15 1 678 17 2 611 18 2 611

x 2 2 189 25 1 115 31 1 523 34 2 173 34 2 37 35 2 37 42 1 474 43 1 602 43 1 585 44 2 486 44-48 2 523 48 2 486

xi 2 2 305 18 1 554 26 2 522

xii 15 1 157

xiii 2 2 270 2 3 2 422 3 2 272 36 2 106 38 1 653 38 1 674 39 1 653 39 1 674 39 1 481 39 2 26 43 1 292 48 2 181

xiv 3 1 27 16 1 415 16 17 1 70 21 2 265 22 2 57 22 2 212 22 1 630 23 2 265 23 2 269 23 2 270 23 2 422

xv 6-29 2 305 8 1 404 9 2 456 9 2 10 10 2 384 11 1 605 28 2 380 29 2 380 29 2 384

xvi 3 2 71 6-10 2 160

xvii 2 1 46 6 1 38 24 2 124 27 1 59 27 1 65 27 1 70 28 1 177 28 1 183 28 1 187 28 1 60 29 1 99 30 31 1 539

xviii 18 2 624

xix 1-6 2 489 3-5 2 482 5 2 609

xx 10 2 618 17 2 265 17 28 2 266 20 2 264 20 21 2 242 20 31 2 412 21 1 535 21 1 537 21 2 264 26 2 275 26 2 412 28 1 658 28 1 603 28 1 437 28 2 291 28 1 603 29 2 357 30 2 357 31 2 264

xxii 16 2 486 18 2 559

xxiii 8 1 173 12 2 435

xxiv 5 1 38 15 2 215 16 2 75 16 2 368

xxvi 17 18 1 490

xxviii 15 2 311 25 1 132

ROMANS.

Chapter. Verse. Vol Page

i 1-3 1 387 1-4 1 442 3 1 432 3 1 429 4 2 621 4 1 469 4 1 485 5 1 497 5 1 495 5 1 319 5 16 17 1 519 14 1 15 16 1 384 16 1 39 16 17 1 319 17 1 670 19 1 70 20 1 70 20 1 51 21 1 69 22 1 54 28 1 213 28 1 214

ii 6 2 32 6 2 50 9 10 2 50 11 2 173 13 2 47 13 1 667 14 15 1 253 15 2 75 15 1 253 15 2 368 25-29 2 474

iii 9 19 1 567 10 1 669 10-18 1 261 11 2 3 19 1 684 19 1 320 19 1 387 20 1 671 20 1 290 20 1 319 21 1 387 21 1 384 21 1 670 21 24 1 671 23 2 17 24 2 26 24 1 653 24 1 590 24 1 665 24 1 590 24 25 1 458 24 25 1 480 25 1 461 25 2 479 25 1 665 26 1 685 26 1 652 26 1 683 27 1 666 28 1 671

iv 2 1 666 2 1 670 2 3 1 670 3 2 41 4 1 666 4 5 1 672 5 1 656 5 1 652 5 1 481 6-8 1 651 6-8 1 653 6-8 1 673 7 2 12 7 8 2 44 9 2 12 9-12 2 504 11 2 471 11 2 470 11 2 510 11 2 456 14 1 686 15 1 671 15 1 319 15 1 290 15 1 671 16 1 670 16 1 686 17 2 6 21 1 520 25 1 481 25 1 26 25 1 469

v 1 1 506 1 1 688 3 4 1 631 5 1 486 5 1 502 5 1 688 6 10 2 7 8 1 457 8 10 1 482 8-10 1 673 9 10 1 458 10 1 455 10 1 457 10 11 1 478 12 1 227 12 1 229 12 2 214 12 15 1 437 16 1 479 17-20 1 605 19 1 666 19 2 479 19 1 472 19 1 458 19 1 659 19 1 654 19 1 675 19 1 224 19 1 227 20 1 319 20 1 290 20 1 38

vi 1 14 1 38 3 2 2 480 4 2 516 4 2 512 4 2 507 4 1 356 4 1 616 4 5 1 462 4 5 1 470 4 6 2 31 4-6 2 608 4 11 2 480 5 6 1 541 6 1 543 12 1 545 12 13 2 66 13 2 211 14 2 66 15 1 38 18 2 31 19 21 2 190 23 1 379 23 1 380 23 1 588

vii 1 543 1 547 7 1 318 14 1 334 18 1 230 18 19 1 258 20 1 258 22 1 259 23 1 259 24 1 662 24 1 642

viii 1 1 585 3 1 586 3 1 434 3 1 429 3 1 423 3 1 318 3 1 523 3 1 461 3 2 41 3 4 1 674 6 7 1 260 6 7 1 231 7 1 541 9 1 13 9 11 1 529 9 11 1 486 9 11 2 536 10 1 227 10 1 514 10 1 487 11 2 202 11 2 211 11 16 1 13 14 16 1 529 15 1 440 15 1 413 15 1 486 15 2 621 15 16 2 178 15 26 2 77 17 1 420 19-23 2 201 20 1 225 22 1 225 23 2 54 24 1 532 24 1 53 24 2 199 26 2 81 26 27 2 119 28 2 29 29 2 57 29 1 489 29 1 487 29 1 286 29 1 432 29 1 616 29 1 630 29 2 29 29 30 2 178 30 2 51 30 2 185 32 2 184 32 1 24 32 1 482 32 1 442 33 1 652 33 1 662 34 1 652 34 1 101 34 1 470 34 1 473 34 1 474 35 1 688 35-39 2 185 36 1 644 37 2 19 38 1 662 38 1 506 38 1 530 38 39 2 29 39 1 518 39 1 662

ix 3 2 120 5 1 127 5 1 429 5 1 432 6 2 153 6-8 2 251 7 8 2 504 11 1 515 11 2 163 11-13 2 154 13 2 162 15 2 156 16 1 302 16 1 288 17 2 193 18 2 163 20 2 164 20 21 2 167 22 1 166 22 2 164 23 2 164 23 2 28 24 2 198 33 1 127 33 1 140

x 3 1 166 4 1 311 4 1 315 4 1 73 5 2 36 5 2 13 5 1 667 5 6 9 1 669 6 7 1 196 7 14 2 89 8 1 518 8 1 520 8 1 297 8 2 456 10 1 497 10 1 491 11 1 129 13 14 2 77 17 2 77 17 2 347 17 2 509 17 2 225

xi 2 2 156 4 2 223 5 6 2 141 6 2 7 8 1 213 10 1 512 17 1 485 17-23 2 185 29 2 405 32 1 320 32 2 174 32 2 198 33 1 140 33 1 196 34 1 196 34 2 176 34 2 600 34 1 525 35 2 6 35 2 153 35 2 174 36 1 340

xii 1 1 618 1 2 209 1 2 32 1 2 598 2 1 231 3 2 435 3 6 2 496 6 1 23 8 2 636 8 2 395 8 2 266 10 1 622 19 1 377 21 2 653

xiii 1 2 639 1 2 369 1 2 2 655 1 3 4 2 637 1 5 2 74 4 2 643 4 2 650 5 2 369 5 2 654 5 2 367 6 2 647 8 1 375 9 1 378 14 1 648

xiv 1 13 2 70 5 1 358 7 8 1 643 10 11 1 608 10 11 1 127 11 1 140 11 12 2 210 14 2 67 17 1 450 22 23 2 67 23 2 26 23 2 434 23 1 611 23 2 452 23 2 448 23 2 493

xv 1 2 2 71 8 1 523 8 2 506 12 1 129 20 1 165 25 2 310

xvi 7 2 264 20 1 165 25 1 384 26 1 384

1 CORINTH.

Chapter. Verse. Vol Page

i 9 1 606 11 2 236 11 12 2 246 12 13 2 446 13 1 603 20 1 252 21 1 306 23 24 2 194 26 2 173 29-31 1 684 30 1 664 30 1 553 30 1 461 30 1 447 30 1 268 30 2 25 30 2 30 30 1 256

ii 1 1 423 2 1 130 2 1 490 2 1 447 2 1 522 4 1 82 4 2 462 5 1 526 8 1 69 8 2 561 8 1 437 9 1 252 10 16 1 525 10 16 1 131 11 1 524 12 2 348 12 1 528 13 2 521 14 1 251 14 1 525 16 1 687

iii 2 2 72 3 1 287 3 2 236 4 2 246 7 2 462 7 1 288 7 9 2 229 8 2 51 9 1 303 10 11 2 25 11 2 305 12 1 609 16 1 131 16 17 2 31 19 1 64 21 23 1 29

iv 1 2 264 1 2 292 2 2 49 4 1 678 5 1 679 7 1 622 7 1 286 7 2 191 15 2 228

v 1 2 246 1 2 236 2 11 2 236 3 5 2 414 5 1 527 6 11 2 414 7 8 2 588 12 2 236 12 2 400 13 2 421

vi 1-8 2 653 7 2 236 9-11 1 581 9-11 2 190 11 2 8 11 1 485 13 2 608 13 2 441 13 14 2 211 15 2 533 15 2 211 15 20 2 209 19 2 31 19 1 131 19 20 2 211 20 1 480

vii 5 2 423 5 6 1 452 2 7 9 1 365 9 2 449 9 34 1 366 14 2 505 14 2 521 19 2 474 21 2 634 23 2 663 23 2 73 29-31 1 648 30 31 1 645 35 2 367

viii 4 7 2 385 5 6 1 128 5 6 1 452 6 1 438 9 2 385 9 2 71

ix 2 15 1 2 336 2 2 228 5 2 430 12 2 15 16 17 2 265 19 20 2 71 20 2 624 22 2 71

x 1-11 1 388 2 2 482 3 2 473 4 2 547 4 2 539 4 2 546 11 12 1 512 12 2 185 12 1 530 13 2 134 16 2 592 16 2 534 16 2 540 16 2 547 16 17 2 573 17 2 538 23 24 2 72 25 29 2 71 28 29 2 76 28 29 2 369 31 2 129 32 2 71

xi 5 2 391 7 1 176 16 2 393 20-22 2 391 23 2 570 23 2 584 23 25 2 544 24 25 2 519 26 2 572 26 2 540 26 2 519 27 2 566 27 29 2 574 28 2 575 28 2 519 28 29 2 237 29 2 519 29 2 567 31 1 551 32 1 595 32 1 633

xii 3 1 250 4 8 1 131 6 1 268 6 1 272 7 2 268 10-31 1 498 11 1 133 11 2 435 12 2 31 12 2 548 13 2 513 13 2 487 13 2 458 28 2 395 28 2 266 28 2 636

xiii 2 1 498 2 13 2 58 3 2 444 4-8 1 623 5 1 376 9 12 1 509 12 2 601 12 2 217

xiv 15 2 117 15 2 82 15 16 2 118 17 2 118 26 2 236 29 2 363 29 30 2 346 30 2 234 33 1 39 34 2 391 40 2 236 40 2 267 40 2 113 40 2 390 40 1 357

xv 1 471 3 1 458 3 17 1 26 6 36 2 204 8 2 559 10 1 275 10 2 229 12 2 211 12 2 236 13 2 202 13 2 201 13 14 1 431 14 17 1 470 19 2 54 19 1 644 22 2 508 22 1 227 23 2 203 24 1 146 24 28 1 451 24 28 1 438 28 1 356 28 2 127 39-41 2 213 41 42 2 630 45 1 176 45 1 486 45 47 1 426 46 2 521 47 1 430 47 1 434 47 2 551 50 2 508 51 1 474 51 52 2 213 53 2 213 54 2 209

xvi 7 1 207

2 CORINTH.

Chapter. Verse. Vol Page

i 1 1 291 3 2 122 6 1 605 12 2 49 18 2 584 20 2 99 20 1 522 20 1 382 21 1 527 22 1 487 23 1 173 23 1 350 24 2 346

ii 6 1 573 7 2 416 8 2 417 15 16 1 39 16 1 289

iii 5 1 256 5 1 267 5 1 259 6 1 411 6 1 488 6 2 261 6 2 228 6 8 2 462 6 8 1 93 7 1 319 14 1 524 14-16 1 504 17 1 315 17 1 240 18 1 176 18 1 541 18 1 510 18 1 178

iv 4 1 161 4 1 214 4 1 166 4 1 278 4 6 1 382 5 2 340 6 1 490 6 2 227 7 2 260 7 2 225 8-10 2 28 8 9 1 636 10 2 58 10 2 202 10 2 209 10 2 211 13 1 525

v 1 8 2 208 4 1 643 4 10 1 172 6 2 199 6 1 642 6 8 1 173 10 2 50 10 2 209 10 1 127 18 2 302 18 1 519 18 1 606 18 19 2 12 18-20 2 242 18 19 1 654 19 1 423 19 21 1 478 19 21 1 585 19 21 1 661 19 21 1 673 20 1 589 21 1 674 21 1 458 21 1 460 21 1 586 21 1 602 21 1 654 21 1 659

vi 1 2 229 8 1 635 16 1 131

vii 1 1 172 1 1 383 1 1 296 1 2 209 1 2 32 10 1 540 10 1 562 11 1 549 11 1 547

ix 6 2 57 7 2 32

x 4 2 405 4 5 2 5 6 2 400 6 2 302 8 2 340

xi 14 1 28

xii 1 1 154 7 2 567 7 1 165 7 9 1 564 8 9 1 136 9 1 276 21 2 246 21 1 552

xiii 4 1 469 4 1 430 5 1 529 10 2 340 14 1 486

GALATIANS.

Chapter. Verse. Vol Page

i 1 2 269 2 2 306 6 2 246 6 2 236

ii 3 2 71 3-5 2 72 8 2 229 9 2 310 11 14 2 412 16 2 35 17 1 39 20 1 619 20 2 631 21 1 480

iii 1 1 104 1 2 236 1 2 594 1 1 246 2 2 229 2 2 524 2 2 523 6 2 41 8 1 652 10 1 317 10 2 13 10 1 325 10 12 1 671 10-13 1 455 11 1 667 11 12 1 669 13 1 326 13 1 479 13 1 586 13 1 664 13 2 64 13 14 1 461 16 1 307 16 1 432 16 2 471 17 1 672 18 1 662 18 1 669 19 1 158 19 1 290 19 1 315 21 22 1 671 22 1 437 22 1 434 22 1 567 22 2 174 23-25 1 494 24 1 314 24 1 322 24 1 410 24 2 640 26 27 2 480 27 2 609 27 2 512 27 2 458 27 1 487 27 1 485 28 2 634 28 2 173

iv 2 250 1 1 410 1 2 2 377 1-3 1 417 4 1 415 4 1 428 4 1 429 4 1 433 4 1 664 4 1 668 4 2 648 4 5 1 326 4 5 1 458 4 5 1 481 5 6 1 440 6 1 500 6 1 688 6 2 122 8 1 56 8 1 114 9 2 246 9 2 374 9 2 608 10 11 1 358 11 2 236 14 1 375 14 1 406 22 1 413 26 2 221 30 2 52

v 1 2 634 1 2 373 1 4 2 73 1-4 2 64 1-18 2 372 5 1 533 5 2 37 6 1 672 13 2 71 14 1 375 17 1 317 19 2 483 19 2 4 19 2 229

vi 1 406 9 2 23 10 2 123 10 1 624 14 1 462 15 2 474 17 2 212 17 2 58

EPHESIANS.

Chapter. Verse. Vol Page

i 3-5 2 25 4 2 63 4 2 175 4 1 424 4 5 1 457 4 5 2 151 5 6 1 653 5-7 2 17 6 1 685 6 1 522 6 1 478 9 2 153 9 2 454 13 2 17 13 1 526 13 1 488 13 1 383 13 14 1 387 13 14 1 487 13 14 2 187 13 14 2 178 14 1 404 17 1 252 17 18 2 348 18 1 506 20-22 1 472 20 22 1 451 21 1 155 22 1 425 22 2 307 23 2 533 23 2 123 23 2 232 23 1 451

ii 1-3 2 189 2 1 166 2 1 161 2 1 278 3 1 232 3 1 227

iii 12 1 506 12 1 688 15 1 443 17 2 529 17 1 375 18 1 504 18 19 2 19 18 19 1 424

iv 2 3 2 421 4 2 223 4 5 2 308 4-16 2 260 5 1 132 5 2 253 5-7 11 2 308 7 1 486 7 1 451 8 1 127 8 1 473 10 1 471 10 2 308 10-13 2 225 11 2 262 11 13 2 350 11-16 2 221 14 2 350 15 1 487 15 1 484 15 16 1 429 15 16 2 307 15 16 2 533 17 18 1 230 17 18 1 261 18 2 189 20 1 617 20 21 1 494 22 1 260 23 1 619 23 24 1 541 23 1 260 23 1 230 24 1 176 25 28 2 190 27 1 165 30 1 292

v 2 1 453 2 1 481 6 1 517 8 2 189 8 2 31 14 1 305 23 2 307 25 2 660 25-27 2 238 26 2 477 26 1 543 26 2 513 26 27 2 349 27 2 232 28-32 2 630 30 1 487 30 1 420 30 32 1 428 30 32 2 533

vi 1 2 660 1 1 361 9 2 173 10 1 292 12 1 161 12 1 203 16 18 2 90 18 2 83 18 2 101 19 2 101

PHILIPPIANS.

Chapter. Verse. Vol Page

i 1 2 340 1 2 266 1 2 265 4 1 256 6 1 267 6 2 51 6 2 185 15 16 1 38 20 1 643 20 1 533 29 1 481 29 2 8

ii 2 5 2 253 4 1 622 6 1 128 6 7 1 143 7 2 551 7 8 1 430 7 8 1 458 8 2 472 8 10 1 438 9 1 482 9 10 1 416 9-11 1 451 10 1 608 10 1 143 11 1 512 12 2 51 12 1 296 13 1 665 13 1 259 13 1 275 13 1 272 13 1 267 17 1 495 20 2 311 21 2 311 21 1 38

iii 5 6 2 189 8 9 1 666 8-11 2 200 10 1 630 10 1 469 10 11 2 58 10 11 2 29 12-14 2 349 13 14 2 14 14 20 2 200 15 1 492 15 2 233 20 2 554 20 21 2 212 20 21 2 558 21 2 204 21 2 202

iv 5 6 2 125 6 2 113 11 12 2 69 12 1 649 18 2 598 56 2 125

COLOSSIANS.

Chapter. Verse. Vol Page

i 4 5 1 387 4 5 2 53 5 1 383 5 2 200 9 1 256 9 1 257 12 2 151 13 2 26 14 1 480 14 2 25 15 1 436 15 1 427 15 1 422 15 1 311 15-18 1 441 16 1 155 16 1 159 16 18 1 427 18 2 307 19 2 345 19 20 1 477 20 2 25 20 1 587 20 1 159 21 1 455 21 2 25 21 2 7 22 1 455 24 1 604 25 1 605 26 1 504 26 1 417 26 27 2 454 27 28 2 372 29 2 229

ii 2 1 504 3 1 423 3 1 447 3 1 503 3 1 664 3 1 410 3 2 601 3 2 345 3 8 2 372 4 8 2 388 8 2 373 8 2 374 9 1 655 10 1 426 10 2 307 11 12 2 502 11 12 2 480 11 17 2 474 12 2 211 12 2 512 13 14 1 327 14 1 480 14 15 1 461 16 17 1 356 16 17 1 358 17 1 408 17 1 326 17 2 472 18 23 2 388 19 1 446 20 2 376 20 2 608 21 2 376 22 2 608 22 2 375 23 2 372 23 2 374

iii 1 2 570 1 2 31 1 2 1 470 3 4 2 199 3 5 1 462 4 2 202 5 1 470 6 1 517 10 1 176 10 1 541 11 1 416 11 2 634 14 2 58 14 2 444 16 2 117 20 1 36 21 2 660 24 2 52 25 2 173

iv 17 2 265

v 19 1 94

1 THESSALON.

Chapter. Verse. Vol Page

i 5 2 229

ii 1 2 229 18 1 207 19 20 2 216

iii 12 1 290 13 2 50

iv 3 7 2 31 3 7 2 63 4 7 2 175 15 16 2 213 16 1 157 16 17 1 473 16 17 1 474

v 2 2 630 9 2 31 17 18 2 113 19 2 296 19 1 94 23 2 209

2 THESSALON.

Chapter. Verse. Vol Page

i 5-7 2 57 6 7 1 645 6 8 2 205 9 2 218 10 2 215 10 2 205 11 1 292 11 1 525

ii 3 2 358 3 4 2 258 4 2 356 4 7 2 335 8 2 127 9 1 28 9 11 1 164 10 11 1 28 10-12 1 214 11 12 1 281 13 1 488 14 1 387

iii 6 11 2 246 9 1 503 10 2 518 12 2 246 13 2 23 14 2 214 15 2 218

1 TIMOTHY.

Chapter. Verse. Vol Page

i 5 1 290 5 1 373 5 19 1 503 5 19 2 368 5 19 2 75 9 10 1 322 13 1 557 15 1 424 17 1 143

ii 1 2 2 655 1 2 2 637 1 5 2 101 4 2 195 5 2 99 5 1 420 5 6 1 480 6 1 461 6 1 590 8 2 604 8 2 209 8 2 124 8 2 115

iii 1 2 268 2 2 429 2 3 2 277 2-7 2 280 2-7 2 287 9 1 503 14 15 2 350 15 2 232 15 2 248 15 2 349 16 2 454 16 1 127

iv 1 2 358 1 3 2 364 1 3 2 429 1 6 1 503 5 2 67 5 2 112 6 1 494 6 1 382 8 2 130 8 1 383 10 1 635 10 1 24 13 1 92 14 2 272 14 2 626 16 1 382

v 9 2 451 9 2 266 10 2 266 12 2 450 14 2 451 17 2 359 17 2 395 20 2 412 21 1 158 21 1 164 21 2 167 22 2 268 22 2 270

vi 16 1 490 16 1 74 16 1 216 17-19 2 56 20 1 503 21 1 503

2 TIMOTHY.

Chapter. Verse. Vol Page

i 1 1 383 6 2 272 9 2 6 9 2 31 9 2 152 9 1 424 9 10 2 246 10 2 199 10 1 382 12 1 520 12 2 205 14 1 524

ii 10 1 604 11 12 2 29 13 1 55 13 2 121 19 1 34 19 2 222 19 2 230 19 2 156 20 2 28 25 2 196 25 1 554 26 1 165 26 1 554

iii 7 1 493 8 1 503 16 17 1 92 17 2 32

iv 1 1 474 8 2 55 8 2 205 14 2 216 16 2 311

TITUS.

Chapter. Verse. Vol Page

i 1 1 502 1 2 161 5 2 265 5 2 270 5 2 274 5 7 2 266 6 2 429 7 2 299 7 2 268 7 9 2 264 9 2 274 13 1 503 15 2 68 15 2 441 15 2 574

ii 11 2 246 11-13 2 31 11-14 1 621 12-13 2 199 13 1 644

iii 1 2 655 2 2 548 4 1 423 4 5 1 303 4 5 2 7 4-7 2 246 5 2 511 5 2 478 6 2 480 7 2 26 7 2 7 9 1 424

HEBREWS.

Chapter. Verse. Vol Page

i 1 2 2 344 1 2 2 601 1 2 1 446 1 2 3 1 381 2 3 1 122 3 1 251 3 1 128 3 1 188 4 1 158 6 1 159 6 10 1 140 6 10 1 127 10 1 145 14 2 105

ii 3 1 532 3 4 1 27 7 1 138 9 1 462 9 1 145 10 11 1 431 14 1 431 14 2 350 14 1 664 14 15 1 462 14 16 1 429 15 1 466 16 1 432 16 1 158 17 1 429

iii 14 1 506

iv 9 1 355 14 2 472 15 1 467 15 1 429 15 1 426 15 1 420 15 2 550 16 1 473 16 2 99 16 2 90

v 1 1 423 4 2 597 4 2 492 4 5 2 593 5 2 586 6 10 2 586 7 1 465 8 1 630

vi 4 1 500 4 1 555 4-6 1 555 4-6 1 557 10 2 57 13 1 350 16 1 350 16 1 353

vii 1 7 2 587 12 1 564 12 17 1 408 17 21 2 586 19 1 408 19 1 409 20 21 2 408 22 1 409 23 2 586 23 1 408 24 1 408 24 2 586 27 2 587

viii 5 1 313

ix 9 2 475 10-14 2 472 11 2 472 11 2 586 12 13 1 479 12 26 2 587 13 14 1 409 14 2 31 14 1 461 14 15 1 479 15 1 328 16 22 2 590 22 1 479 23 2 590 24 1 473 25 2 590 26 1 479 27 1 474 27 2 213 28 1 479 28 2 201

x 1 1 408 1 2 2 475 1-4 2 472 1 4 1 409 2 2 75 2 2 368 3-14 1 328 10 14 2 587 14 1 603 20 2 100 21 2 586 26 1 558 26 27 1 555 29 2 31 29 1 555 36 1 527 36 1 533 38 2 56

xi 1 1 530 1 2 199 2 2 66 3 1 58 3 1 70 3 1 182 6 2 6 6 2 125 6 1 667 7 1 519 9 1 396 13 2 31

xii 3 1 548 5-11 1 592 8 1 634 9 1 173 18 1 413 22 1 158 23 1 158 23 2 208

xiii 4 2 430 8 1 388 14 2 365 15 2 113 15 2 599 16 2 24 16 2 598 16 1 624 16 1 598 17 2 362 17 1 173

xiv 18 2 587

JAMES.

Chapter. Verse. Vol Page

i 5 6 2 89 12 2 44 13 14 2 135 15 1 545 17 1 252 17 1 123 21 2 552

ii 5 2 173 10 2 11 10 11 2 62 14 2 45 14 1 503 19 1 500 21-23 2 46 21 24 2 44

iv 3 2 84 6 1 242 8 1 549 11 12 2 371

v 12 1 352 13 2 83 14 15 2 617 15 2 89 16 1 566 16 1 571 16 2 110 17 18 2 108

1 PETER.

Chapter. Verse. Vol Page

i 2 2 156 2 2 8 2 1 485 3 5 1 469 5 2 53 5 21 1 533 7 1 632 9 2 54 8 9 2 200 9 22 1 173 10-12 1 381 11 1 122 11 1 135 12 1 159 12 1 411 15 2 31 16 1 615 18 19 1 480 18 19 2 73 20 2 601 21 1 490 21 1 469 22 1 297 23 2 509 23 2 228 23 1 578 23-25 1 390

ii 4 5 2 304 8 1 39 9 2 599 9 1 314 9 1 685 11 1 173 11 2 31 13 14 2 639 13 14 2 655 17 2 639 17 2 654 24 1 585 24 1 586 24 1 480 24 1 590 24 1 461 25 1 172

iii 7 2 660 18 1 430 19 1 464 21 2 478 21 2 75 21 2 512 21 2 474 21 2 456 21 2 368 21 2 478

iv 3 2 28 3 2 190 8 1 591 8 1 598 11 2 345 14 1 635 17 1 595

v 1 2 305 2 2 302 2 3 2 371 3 2 279 5 1 680 7 1 201 8 1 165 8 1 161 9 1 161

2 PETER.

Chapter. Verse. Vol Page

i 4 2 215 4 1 661 4 2 523 5 1 296 10 2 29 13 14 1 172 14 2 207 19 1 92

ii 1 2 356 4 1 164 4 1 167 19 1 240 22 1 38

iii 4 8 1 533 9 2 196 16 1 38

1 JOHN.

Chapter. Verse. Vol Page

i 1 1 437 1 1 443 1-4 2 531 7 1 602 7 2 472 7 1 479 9 1 570 9 2 86 10 2 132

ii 1 2 101 1 2 99 1 2 1 586 2 1 477 12 1 481 12 1 586 18 2 601 19 1 557 19 2 185 19 2 186 20 1 487 23 1 312

iii 1 2 121 2 2 215 2 1 661 2 1 504 2 2 601 2 1 383 8 2 32 8 1 39 8 9 2 28 9 1 297 9 1 274 10 2 31 10 1 166 15 1 363 16 1 437 20 1 577 22 2 84 22 2 87 24 2 26 24 1 488 24 1 529 24 2 180

iv 1 2 121 1 2 362 3 2 563 10 1 477 10 2 8 10 19 2 31 11 2 31 13 1 488 18 1 516 19 1 456

v 4 1 511 4 1 215 4 18 1 297 7 8 1 485 8 2 472 12 2 5 12 2 26 14 2 81 15 2 139 20 1 146 20 1 128

JUDE.

Chapter. Verse. Vol Page

6 1 164 6 1 166 9 1 167 9 1 157 20 2 82

REVELATIONS.

Chapter. Verse. Vol Page

i 5 2 472 6 1 453 6 2 599

v 13 1 608

vii 14 1 603 17 1 644

xiv 13 1 612

xix 10 1 114 10 1 159

xx 4 2 206

xxi 27 2 508

xxii 8 9 1 159 8 9 1 114 18 2 355 19 2 355

● Transcriber’s Notes: ○ Inconsistent spelling and hyphenation were made consistent only when a predominant form was found in this book. ○ Text that was in italics is enclosed by underscores (_italics_). ○ Footnotes have been moved to follow the chapters in which they are referenced.