The following Catechism explains the constitution and ordinances of a Christian Church, and the duties incumbent on its office-bearers and members. When it was first published, in 1667, the names of the author and of the printer were withheld, and no intimation even was given of the place in which it was printed, lest danger should be incurred by the publication of a work advocating a form of polity at variance with the ecclesiastical system which the Court was at that time striving to render, as far as possible, universal in England. Dissenting congregations were, however, springing up in different parts of the country, and for the guidance of the Independents the Catechism was particularly useful. It was so much appreciated, that in the same year in which it first appeared, a second edition, with some slight differences and emendations, was published; and hence certain discrepancies between the following version of it and the one which is given in Russell’s edition of our author’s works, printed from the first edition of the Catechism.
It came to be known as the “Independents’ Catechism,” and
an angry attack was made upon it, in 1669, by Benjamin
Certain principles laid down in Owen’s Catechism, in regard
to the ruling elder for example, are thought to bear some traces of
affinity with Presbyterianism. Encouraged especially by the doctrine
taught in it, that the elders, not the body of the church, are the primary
subjects of office-power,
Question 1 — What doth God require of us in our dependence on him, that he may be glorified by us, and we accepted with him?
Answer — That we
aworship him bin and by the ways of his own
appointment.
a
b
Explication — By the worship of God inquired after, not that which is natural or moral, which is required in the first commandment, is intended. Such is our faith and confidence in him, our fear of him, our subjection of soul and conscience unto him, as the great sovereign Lord, First Cause, Last End, Judge, and Rewarder of all men; the law whereof was originally written in the heart of man, and hath been variously improved and directed by new revelations and institutions. And this worship is called natural upon a double account:—
First, Because it depends on the nature of God, a due
perception and understanding whereof makes all this worship indispensably
necessary: for none can know God but it is his duty to “glorify him as
God,” — that is, to believe in him, love him, trust him, and call upon him;
which are all therefore cursed that do not,
And, secondly, Because it was in the principle of it created
with the nature of man, as that which suited, directed, and enabled
him to answer the law of his creation, requiring this obedience of him in
his dependence on God. And this worship is invariable: but it concerneth
those outward ways and means whereby God hath appointed that faith, and
love, and fear of him to be exercised and expressed unto his glory. And
this kind of worship, though it depend not upon the nature of God, but upon
his free and arbitrary disposal, and so was of old liable unto alterations,
yet God did ever strictly require in the several states and conditions that
his church
Question 2 — By what means do we come to know that God will thus be worshipped?
Answer — That God
is to be worshipped, and that according to his own will and appointment, is
a aprincipal branch of the law of our creation written in our
hearts, the bsense whereof is renewed in the second commandment;
but the ways and means of that worship depend merely on God’s
csovereign pleasure and institution.
a
b
c
Explication — These two things all men saw by nature:—
First, That God, however they mistook in their apprehensions
of him, would be, and was to be, worshipped with some outward solemn
worship; so that although some are reported to have even cast off all
knowledge and sense of a Divine Being, yet never any were heard of that
came to an acknowledgment of any God, true or false, but they all consented
that he was constantly and solemnly to be
Secondly, This also they were led to an apprehension of by the
same light whereby they are “a law unto themselves,”
Question 3 — How, then, are these ways and means of the worship of God made known unto us?
Answer — In and
by the written word only, which contains a full and
Explication — The
end wherefore God granted his word unto the church was, that thereby
it might be instructed in his mind and will as to what concerns the worship
and obedience that he requireth of us, and which is accepted with him.
This the whole Scripture itself everywhere declares and speaks out unto all
that do receive it; as
That we may know what is so, he hath made a revelation of his mind and will in his written word, — that is, the Scripture. And to the end that we might expect instruction from thence alone in his worship, and act therein accordingly, —
First, He sends us and directs us thereunto expressly
for that purpose,
Secondly, He frequently affirms that it is sufficient, able,
and perfect to guide us therein,
Thirdly, He hath commanded us to observe all whatsoever he
hath appointed therein, and not to make any addition thereunto,
Fourthly, Peculiarly interdicted us the use of any such things
as are of the institution or appointment of men,
Question 4 — Have these ways and means been always the same from the beginning?
Answer — No; but
God hath altered and changed them at sundry seasons, according to the
counsel of his own will, so as he saw necessary for his own glory and the
edification of his church.
Explication — The
external worship whereof we speak being, as
Question 5 — Is there any farther alteration to be expected in or of those institutions and ordinances of worship which are revealed and appointed in the gospel?
Answer — No; the
last complete revelation of the will of God being made by the Son, who is
Lord of all, his commands and institutions are to be observed inviolably
unto the end of the world, without alteration, diminution, or
addition.
Explication — It
was showed before that all the institutions of the Old Testament had
respect unto the coming of Christ in the flesh, who was “the end of the
law,”
1. Because that which they were appointed principally to
instruct the church in, and to direct it unto the expectation of, was, upon
his coming, accomplished and fulfilled; so that their end was absolutely
taken away, and they could no more truly teach the mind and will of God,
for they would still direct unto that which was to come, after it was past
and accomplished. And this is that which the apostle Paul so variously
proves and fully confirms in his
2. The Lord Christ, during their continuance, was to come as
the Lord over his whole house, with more full and ample authority than any
of those whom God had employed in the institution of his ordinances of old
were intrusted withal:
Secondly, Can any one be expected to come from God with a greater and more full authority for the revelation of his mind than that wherewith his only Son was accompanied; which yet must be, if any alterations were to be made in the appointments of worship that he hath instituted in the gospel.
For no inferior nor an equal authority can abolish or alter
that which is already appointed, so as to give satisfaction unto the
consciences of men in obedience unto such alterations. And, therefore,
because there arose not a prophet like unto Moses under the Old Testament,
there could be no alteration made in his institutions, but the church was
bound severely to observe them all until the coming of Christ:
Question 6 — May not such an estate of faith and perfection in obedience be attained in this life, as wherein believers may be freed from all obligation unto the observation of gospel institutions?
Answer — No; for
the ordinances and institutions of the gospel being inseparably annexed
unto the evangelical administration of the covenant of grace, they may not
be left unobserved, disused, or omitted, whilst we are to walk before God
in that covenant, without contempt of the covenant itself, as also of the
wisdom and authority of Jesus Christ.
Explication — All
our faith, all our obedience in this life, whatever may be obtained or
attained unto therein, it all belongs unto our walking with God in the
covenant of grace, wherein God dwells with men, and they are his people,
and God himself is with them to be their God. Other ways of communion with
him, of obedience unto him, of enjoyment of him, on this side heaven and
glory, he hath not appointed nor revealed. Now, this is the covenant that
God hath made with his people, “That he will put his laws into their mind,
and write them in their hearts, and will be to them a God, and they shall
be to him a people; and he will be merciful to their unrighteousness, and
their sins and their iniquities will he remember no more,”
Question 7 — What are the chief things that we ought to aim at in our observation of the institutions of Christ in the gospel?
Answer —
aTo sanctify the name of God; bto own and avow our
professed subjection to the Lord Jesus Christ; cto build up
ourselves in our most holy faith; and, dto testify and confirm
our mutual love, as we are believers.
a
b
c
d
Explication —
That we may profitably and comfortably, unto the glory of God and our own
edification, be exercised in the observation of the institutions and
worship of God, we are always to consider what are the ends for
which God hath appointed them and commanded our attendance unto them, that
so our observance of them may be the obedience of faith. For, what end
soever God hath appointed them unto, for that end are they useful and
effectual, and to no other. If we come to them for any other end, if we
use them for any other purpose or with any other design, if we look for any
thing in them or by them, but what God hath appointed them to communicate
unto us, we dishonour God and deceive our own souls. This we ought
diligently to inquire into, to know not only what God requires of
us, but wherefore also he requires it, and what he aims at therein;
some of the principal things whereof are enumerated in this answer. And it
is well known how horribly many of the institutions of the gospel have been
by some (especially the Papists) abused, by a neglect of the ends of God in
them, and imposing new ends of their own upon them, unto superstition and
idolatry. Grace is ascribed unto the outward observance of them,
whereas all grace is of the promise, and the promise in the covenant is
given only to
Question 8 — How may we sanctify the name of God in the use of gospel institutions?
Answer —
aBy a holy reverence of his sovereign authority appointing of
them; ba holy regard unto his special presence in them;
cfaith in his promises annexed to them; ddelight in
his will, wisdom, love, and grace, manifested in them;
econstancy and perseverance in obedience unto him in their due
observation.
a
b
c
d
e
Explication —
This is the first thing that God requireth us to attend unto in the
celebration of the ordinances of his worship, — namely, that we therein
sanctify his name, the greatest duty that we are called unto in this
world. This he lays down as the general rule of all we do herein:
First, When in every ordinance we consider his appointment of
it, and submit our souls and consciences unto his authority therein;
which if we observe any thing in his worship but what he hath appointed we
cannot do. Not formality, not custom, not the precepts of men, not any
thing but the authority and command of God, is to be respected in
this obedience. This is the first thing that faith regards in divine
worship; it rests not in any thing, closeth not with any thing, but what it
discerns that God hath commanded, and therein it eyes his authority as he
requireth it:
Secondly, God hath frequently promised his special presence in and with his instituted ordinances of old, both unto the
things themselves and the places wherein they were according
to his appointment to be celebrated, those places being also his special
institution. Under the New Testament, all difference of and respect unto
place is taken away:
Thirdly, God hath given special promises, or promises of his special grace, unto them that attend upon him in his worship in a due manner. And hereunto also belongs that sacred relation which, by virtue of divine institution, is between the sacramental elements and the especial graces of the covenant which they exhibit and confirm; and the mixing of these promises with faith, according as they are appropriated unto any particular institution, belongs also to the right sanctification of the mind of God. So also, —
Fourthly, Doth our delight in them. Now, this delight in the worship of God, so much commended in the Scripture, and proposed unto our example, consists not in any carnal self-pleasing, or satisfaction in the outward modes or manner of the performance of divine worship; but it is a holy, soul-refreshing contemplation on the will, wisdom, grace, and condescension of God, in that he is pleased, of his own sovereign mere will and grace, so to manifest himself unto such poor sinful creatures as we are, so to condescend unto our weakness, so to communicate himself unto us, so to excite and draw forth our souls unto himself, and to give us such pledges of his gracious intercourse with us by Jesus Christ. By the contemplation of these things is the soul drawn forth to delight in God.
Lastly, Whereas great opposition lies oftentimes against the church’s obedience unto God in this matter, and much persecution befalls it on that account, — great weariness also being apt, from the remainders of unbelief, carnal wisdom, indwelling sin, weakness of the flesh in believers themselves, to arise in the course thereof, and many temptations also beset them on every hand, to turn them aside from the way of truth and holiness, — constancy and perseverance in the due and orderly celebration of all the ordinances of the gospel belongs unto this duty. And this perseverance respecteth both the things themselves and the manner of their performance, both which are of the highest concernment for us diligently to attend unto.
1. As to the things themselves. Herein do we
principally glorify God and give due honour unto Jesus Christ, when we
abide in our
2. And as to the manner of their performance, two things are
to be regarded in this duty of perseverance, and the sanctification of the
name of God therein:— (1.) The inward principle of our obedience,
our faith and love; which are to be preserved from decay:
Question 9 — How do we in our observation profess our subjection unto the Lord Jesus Christ and his gospel?
Answer — In that
being all of them, first appointed by him as the head, lawgiver, and
king of his church; and, secondly, made by him the ensigns and
tokens of his kingdom and subjects; in their due observation principally
consists that profession of him and his name which he so often
calleth us unto, and so indispensably requireth at our hands.
Explication — The
ground and reason of this duty is evident. The Lord Jesus Christ straitly
enjoins all his disciples the profession of his name, and lays it on
them as indispensable unto salvation:
Question 10 — How do we in and by them build up ourselves in our most holy faith?
Answer — By the
exercise of that communion with God in Christ Jesus which, in their due
observation, he graciously invites and admits us unto, for the increase of
his grace in us, and the testification of his love and good-will towards
us.
Explication — The
next and principal ends of all instituted worship, in respect of believers,
are, the increase of the grace of God in them, their edification in their
most holy faith, and the testification of the good-will of God unto them:
Question 11 — How are mutual love and communion among believers testified and confirmed in their observation?
Answer — In that
they are appointed by the Lord Christ for that end, and in their own
nature, as attended unto in their assemblies, are in an especial manner
suited unto that purpose.
Explication — The
principles of mutual, spiritual love among believers arise from their
relation unto one Father:
Question 12 — What is principally to be attended unto by us in the manner of the celebration of the worship of God, and observation of the institutions and ordinances of the gospel?
Answer — That we
observe and do all whatsoever the Lord Christ hath commanded us to observe,
in the way that he hath prescribed; and that we add nothing unto or in the
observation of them that is of man’s invention or appointment.
Explication —
This was in part spoken to before on the third question, where it was
showed that the Scripture is the only way and means whereby God hath
revealed what that worship is which he
First, That we are to observe and do all whatsoever the
Lord Christ hath commanded us to observe. This lies plain in the command,
Secondly, Whatever belongs unto the worship of God, in the
way or manner whereby any of the ordinances of Christ is to be
performed, comes also under the command of Christ, which is duly to be
attended unto and observed. Indeed, whatever is of this nature appointed
by Christ, it doth therefore belong to the worship of God; and what is not
so appointed neither doth nor can be any part thereof. Of this nature is
the celebration of all other ordinances with prayer, for every thing is
“sanctified by the word of God and prayer,”
Thirdly, A principal part of the duty of the church in this matter is, to take care that nothing be admitted or practised in the worship of God, or as belonging thereunto, which is not instituted and appointed by the Lord Christ. In its care, faithfulness, and watchfulness herein consists the principal part of its loyalty unto the Lord Jesus, as the head, king, and lawgiver of his church; and which to stir us up into, he hath left so many severe interdictions and prohibitions in his word against all additions to his commands, upon any pretence whatever; of which afterward.
Question 13 — Are not some institutions of the New Testament ceased as to any obligation unto their observation, and therefore now rightly disused?
Answer —
aSome symbolical tokens of moral duties, occasionally used, only
for present instruction in those duties, are mentioned in the gospel,
without any intention to oblige believers unto the formal constant use and
repetition of them; and bsome temporary appointments relating
unto gifts in the church, bestowed only for a season on the first
plantation of the gospel, are ceased; — but cno institution or
command of Christ, given unto the whole church, relating unto the
evangelical administration of the new covenant, for the use and benefit of
all believers, doth or shall cease to the end of the world, nor can be
wholly omitted without a violation of the authority of Jesus Christ
himself.
a
b
c
Explication —
Mention is made in the Scriptures of sundry things practised by the Lord
Christ and his apostles, which being then in common use among men, were
occasionally made by them symbolical instructions in moral duties. Such
were washing of feet by one another, the holy kiss, and the like. But
there being no more in them but a sanctified use directed unto the present
civil customs and usages, the commands given concerning them respect not
the outward action, nor appointed any continuance of them, being peculiarly
suited unto the state of things and persons in those countries; as,
Besides, there were in the first churches, continued for a
while, certain extraordinary gifts, that had their effects visible
on the outward senses of men, and tended not immediately unto the
edification of the churches in their faith, but unto the conviction of
others, and vindication of the authority of them by whom the gospel was
preached and propagated. Such was that gift of healing the sick:
which being an especial effect of the Holy Ghost for the advantage of the
church in those days, in some places it was accompanied by anointing with
oil; but this being no universal practice, and used only in the exercise of
a gift extraordinary, whose use and being has long since ceased, it never
was appointed nor intended to be of continuance in the church, which is not
tied by the Lord Christ to the empty signs and shadows of things whose
substance is not enjoyed. Besides, no spiritual grace of the covenant was
ever intimated, sealed, or exhibited by that usage of anointing with oil.
The first mention of it is,
Question 14 — May not the church find out, and appoint to be observed, such religious rites as, being adjoined unto the celebration of God’s instituted worship, may further the devotion of the worshippers, and render the worship itself in its performance more decent, beautiful, and orderly, as the appointing of images, and the like?
Answer — All
acceptable devotion in them that worship God is the effect of faith, which
respects the precepts and promises of God alone. And the comeliness and
beauty of gospel worship consisteth in its relation unto God by Jesus
Christ, as the merciful high priest over his house, with the glorious
administration of the Spirit therein. The order also of it lieth in the
due and regular observation of all that Christ hath appointed. And
therefore all such inventions are in themselves needless and useless, and,
because forbidden, unlawful to be observed.
Explication — Three things are usually pleaded in the justification of the observance of such rites and ceremonies in the worship of God:— First, That they tend unto the furtherance of the devotion of the worshippers; secondly, That they render the worship itself comely and beautiful; thirdly, That they are the great preservers of order in the celebration thereof. And therefore on these accounts they may be instituted or appointed by some, and observed by all.
But things are indeed quite otherwise: “God is a Spirit, and
will be worshipped in spirit and in truth,”
Secondly, The comeliness and beauty of gospel worship
doth not in the least depend upon them nor their observation. The apostle
doth in sundry places expressly compare the spiritual worship of the gospel
with that of the law, whilst the church had a worldly sanctuary and
carnal ordinances,
Thirdly, They do not in the least tend unto the preservation
of due order in the celebration of divine worship. All order
consists in the due observation of rule. The rules of actions are
either natural or of his special appointment. Both these take place in
religious worship; the institutions or commands of Christ containing the
substance thereof, in their observation principally consists the order of
it. Whatever is of circumstance in the manner of its performance, not
capable of especial determination, as emerging or arising only
occasionally, upon the doing of that which is appointed at this or
that time, in this or that place, and the like, is left unto the rule of
moral prudence, in whose observation their order doth consist. But
the superaddition of ceremonies necessarily belonging neither to the
institutions of worship nor unto those circumstances whose disposal falls
under the rule of moral prudence, neither doth nor can add any thing unto
the due order of gospel worship; so that they are altogether needless and
And there is yet farther evidence contributed unto this
intention of the command, from those places where such evils and
corruptions as were particularly forbidden in the worship of God are
condemned, not on the special account of their being so forbidden, but on
that more general, of being introduced without warrant from God’s
institutions or commands:
The Papists say, indeed, that all additions corrupting
the worship of God are forbidden, but such as further, adorn, and preserve
it are not so; which implies a contradiction, for whereas every
addition is principally a corruption because it is an
addition, under which notion it is forbidden (and that in the worship of
God which is forbidden is
Question 15 — Whence may it appear that the right and due observation of instituted worship is of great importance unto the glory of God, and of high concernment unto the souls of men?
Answer — This is
fully taught in the Scriptures; as, aGod would never accept in
any state of the church, before or since the fall, moral obedience without
the observation of some institutions as trials, tokens, and pledges of that
obedience. And bin their use and signification by his
appointment they nearly concern the principal mysteries of his will and
grace; and cby their celebration is he glorified in the world.
And, therefore, das he hath made blessed promises to his people,
to grant them his presence and to bless them in their use; so,
ebeing the tokens of the marriage relation that is between him
and them, with respect unto them alone he calls himself “a jealous God,”
and fhath actually exercised signal severity towards the
neglecters, corrupters, or abusers of them.
a
b
cSee questions the eighth and ninth.
d
e
f
Explication — For
the most part, the instituted worship of God is neglected and despised in
the world. Some are utterly regardless of it, supposing that if they
attend, after their manner, unto moral obedience, that neither God nor
themselves are much concerned in this matter of his worship. Others think
the disposal and ordering of it to be so left unto men, that, as to the
manner of its performance, they may do with it as it seems right in their
own eyes; and some follow them therein, as willingly walking after their
commandments, without any respect unto the will or authority of God. But
the whole Scripture gives us utterly another account of this matter. The
honour of God in this world, the trial of our faith and
obedience, the order and beauty of the church, the exaltation
of Christ in our
Besides, God hath appointed that his worship shall be an
effectual means, as to instruct us in the mysteries of his will and
mind, so of communicating his love, mercy, and grace unto us; as also of
that communion or intercourse with his holy Majesty, which he hath
graciously granted unto us by Jesus Christ. And this, as it is
sufficiently manifested in the Scriptures quoted in answer unto this
question, so it is at large declared in the writings of those holy and good
men who have explained the nature of the gospel ordinances; and therefore,
in particular, we need not here insist much in the farther proof of it.
Thus, Abraham was instructed in the nature of the covenant of grace by
circumcision,
Furthermore; God hath appointed our duty in the observation of
his instituted worship to be the means of our glorifying him in the
world. Nor can we otherwise give glory to God but as we own his authority
over us, and yield obedience to what he requires at our hands. And what we
do herein is principally evident in those duties which lie under the eye
and observation of men. Some duties of obedience there are which the world
neither doth nor can discern in believers; such are their faith, inward
holiness, purity of heart, heavenly-mindedness, sincere mortification of
indwelling sin; some whose performance ought to be hid from them, as
personal prayer and alms,
Because we are apt to be slothful, and are slow of heart in
admitting a due sense of spiritual things, that fall not in with the light
and principles of nature, to stir us up unto a diligence in our attendance
unto the will of God in this matter, he hath declared that he looks upon
our obedience herein as our whole loyalty unto him in that
conjugal covenant which he is pleased in Christ Jesus to take
believers into with himself:
Question 16 — Is there yet any consideration that may stir up believers to a holy and religious care about the due observation of the institutions of the gospel?
Answer — Yes;
namely, that the great apostasy of the church in the last days, foretold in
the Scripture, and which God threateneth to punish and revenge, consists
principally in false worship and a departure from the institutions of
Christ.
Explication — That there is an apostasy of the church foretold in the book of the Revelation is acknowledged by all who with sincerity have inquired into the mind of God therein. The state of things at this day, and for many ages past in the world, sufficiently confirm that persuasion. And herein sundry things in general are obvious unto every sober consideration thereof:—
First, The horrible evils, troubles, and confusions that are to be brought into and upon the world thereby.
Thirdly, The dreadful vengeance that God in his appointed time
will take upon all the promoters and obstinate maintainers of it. These
things are at large all of them foretold in the Revelation; and therein
also the apostasy itself is set forth as the cause of all the plagues and
destructions that, by the righteous judgment of God, are to be brought upon
the world in these latter days. Now, as God doth earnestly call upon all
that fear him not to intermeddle nor partake in the sins of the apostates,
lest they should also partake in their judgments, —
Question 17 — Which are the principal institutions of the gospel to be observed in the worship of God?
Answer —
aThe calling, gathering, and settling of churches, with
their officers, as the seat and subject of all other solemn instituted
worship; bprayer, with thanksgiving;
csinging of psalms; dpreaching the
word; eadministration of the sacraments of baptism and
the supper of the Lord; fdiscipline and rule of the
church collected and settled; most of which have also sundry particular
duties relating unto them, and subservient unto their due observation.
a
b
c
d
e
f
Explication —
These things, being all of them afterward to be
Question 18 — Whereas sundry of these things are founded in the light and law of nature, as requisite unto all solemn worship, and are, moreover, commanded in the moral law, and explications of it in the Old Testament, how do you look upon them as evangelical institutions, to be observed principally on the authority of Jesus Christ?
Answer — Neither
their general suitableness unto the principles of right reason and the
dictates of the light and law of nature, nor the practice of them in the
worship of God under the Old Testament, does at all hinder them from
depending on the mere institution of Jesus Christ, as to those especial
ends of the glory of God in and by himself, and the edification of his
church in the faith which is in him, whereunto he hath appointed them, nor
as unto that especial manner of their performance which he requireth; in
which respects they are to be observed on the account of his authority and
command only.
Explication — The
principal thing we are to aim at, in the whole worship of God, is the
discharge of that duty which we owe to Jesus Christ, the king and head of
the church:
First, That our Lord Jesus Christ being the king and head of
his church, the lord over the house of God, nothing is to be done therein
but with respect unto his authority:
Secondly, And that, therefore, the suitableness of any thing to right reason or the light of nature is no ground for a church-observation of it, unless it be also appointed and commanded in especial by Jesus Christ.
Thirdly, That being so appointed and commanded, it becomes an especial institution of his, and as such is to be observed. So that in all things that are done, or to be done, or to be done, with respect unto the worship of God in the church, the authority of Christ is always principally to be considered, and every thing to be observed as commanded by him, without which consideration it hath no place in the worship of God.
Question 19 — What is an instituted church of the gospel?
Answer — A
society of persons called out of the world, or their natural worldly state,
by the administration of the word and Spirit, unto the obedience of the
faith, or the knowledge and worship of God in Christ, joined together in a
holy band, or by special agreement, for the exercise of the communion of
saints, in the due observation of all the ordinances of the gospel.
To the same end and purpose, when the knowledge of God was to
be diffused all the world over by the preaching of the gospel, and
believers of all nations under heaven were to be admitted unto the
privilege of his worship,
First, They are appointed and approved by Christ:
Such a church he supposeth and approveth as his disciples had
relation unto, and as any one of them could have recourse unto, as a
brother, in obedience to his commands and directions. This could not be
the church of the Jews, neither in its whole body nor in any of its
judicatories; for as at that time there was a solemn decree of
excommunication against all and every one that should
Moreover, such a church doth he direct unto as with which his disciples were to have familiar, brotherly, constant converse and communion, with whom they were so to be joined in society as to be owned or rejected by them according to their judgment; as is apparent in the practice enjoined unto them, and without relation whereunto no duty here appointed could be performed. As, therefore, the very name of the church and nature of the thing bespeak a society, so it is evident that no society but that of a particular church of the gospel can be here intended.
Secondly, These churches he calls his “candlesticks,”
Thirdly, In pursuit of this appointment of Christ, and by his
authority, the apostles, so soon as any were converted unto the faith at
Jerusalem, although the old national church-state of the Jews was yet
continued, gathered them into a church or society for celebration of
the ordinances of the gospel:
Fourthly, They took care for the forming, completing, and
establishing them in order according to his will, under the rule of
them given and granted unto them by himself for that purpose; all in a
steady pursuit of the commands of Christ:
Fifthly, They do everywhere, in the name and authority of Christ, give unto these churches rules, directions, and precepts, for the due ordering of all things relating to the worship of God, and according to his mind, as we shall see afterward in particular; for, —
1. There is no charge given unto the officers, ministers,
guides, or overseers that he hath appointed, but it is in reference unto
the discharge of their duty in such churches. That ministers or officers
are of Christ’s appointment is expressly declared,
2. There is no instruction, exhortation, or reproof given unto any of the disciples of Christ after his ascension, in any of the books of the New Testament, but as they were collected into and were members of such particular churches. This will be evidenced in the many instances of those duties that shall afterwards be insisted on. And the Lord Christ hath not left that as a matter of liberty, choice, or conveniency, which he hath made the foundation of the due manner of the performance of all those duties whereby his disciples yield obedience unto his commands, to his glory in the world.
Sixthly, The principal writings of the apostles are
expressly directed unto such churches, and all of them
intentionally,
Seventhly, Much of the writings of the apostles, in those
epistles directed to those churches, consists in rules, precepts,
instructions, and exhortations for the guidance and preservation of them in
purity and order, with their continuance in a condition of due obedience
unto the Lord Christ. To this end do they so fully and largely acquaint
the rulers and members of them with their mutual duty in that especial
relation wherein they stand to each other; as also all persons in
particular in what is required of them by virtue of their membership in any
particular society; as may be seen at large in sundry of Paul’s epistles.
And to give more strength hereunto, our Lord Jesus Christ, in the
revelation that he made of his mind and will personally after his ascension
into heaven, insisted principally about the condition, order, and
preservation of particular churches, not taking notice of any of his
disciples not belonging to them or joined with them. These he warns,
reproves, instructs, threatens, commands; all in order to their walking
before him in the condition of particular churches,
Besides, as he hath appointed them to be the seat and subject
of all his ordinances, having granted the right of them unto them alone,
In the answer to this question four things are declared tending to the explication of the nature of a particular church or churches:— 1. The subject-matter of them, or the persons whereof such a church doth or ought to consist. 2. The means whereby they are brought into a condition capable of such an estate, or qualified for it. 3. The general ends of their calling. 4. The especial means whereby they are constituted a church; which last will be spoken unto in the next question.
For the first, all men are by nature the children of wrath,
and do belong unto the world, which is the kingdom of Satan, and are under
the power of darkness, as the Scripture everywhere declares. In this state
men are not subjects of the kingdom of Christ, nor meet to become members
of his church. Out of this condition they cannot deliver themselves. They
have neither will unto it nor power for it; but they are called out of it.
This calling is that which effectually delivers them from the kingdom of
Satan, and translates them into the kingdom of Christ. And this work or
effect, the Scripture, on several accounts, variously expresseth; sometimes
by regeneration, or a new birth; sometimes by conversion, or
turning unto God; sometimes by vivification, or quickening from the
dead; sometimes from illumination, or opening the eyes of the blind;
— all which are carried on by sanctification in holiness, and
attended with justification and adoption. And as these are all distinct in
themselves, having several formal reasons of them, so they all concur to
complete that effectual vocation or calling that is required to constitute
persons members of the church. For besides that this is signified by the
typical holiness of the church of old, into the room whereof real holiness
was to succeed under the New Testament, —
Question 20 — By what means do persons so called become a church of Christ?
Answer — They are
constituted a church, and interested in the rights, power, and privileges
of a gospel church, by the will, promise, authority, and law of Jesus
Christ, upon their own voluntary consent and engagement to walk together in
the due subjection of their souls and consciences unto his authority, as
their king, priest, and prophet, and in a holy observation of all his
commands, ordinances, and appointments.
Explication —
That the Lord Christ hath constituted such a church-state as that which we
inquire about hath been proved already.
Furthermore, we have declared that the Lord Christ, by the
dispensation of his word and Spirit, doth prepare and fit men to be
subjects of his kingdom, members of his church. The work of sending forth
the means of the conversion of the souls of men, of translating them from
the power of darkness into light, he hath taken upon himself, and doth
effectually accomplish it in every generation. And by this means he builds
his church, for unto all persons so called he gives command that they shall
do and observe whatever he hath appointed them to do,
Thus did God take the children of Israel into a church-state
of old. He proposed unto them the church-obedience that he required of
them, and they voluntarily and freely took upon themselves the performance
of it:
And this is the way whereby believers, or the disciples of
Christ, do enter into this state, the formal constituting cause of any
church, this account doth the apostle give of the churches of the
Macedonians:
Besides, the church is a house, a temple, — the “house of
God,”
Question 21 — Seeing the church is a society or spiritual incorporation of persons under rule, government, or discipline, declare who or what are the rulers, governors, or officers therein under Jesus Christ?
Answer — They have been of two sorts: 1. Extraordinary, appointed for a season only; and, 2. Ordinary, to continue unto the end of the world.
Question 22 — Who are the extraordinary officers, or rulers, or ministers of the church, appointed to serve the Lord Jesus Christ therein for a season only?
Answer —
aThe apostles of our Lord Jesus Christ, with bthe
evangelists and prophets, endowed with extraordinary gifts of the Holy
Ghost, associated with them and employed by them in their works and
a
b
Explication — That the church is a spiritual corporation, attended with rule and government, is evident from the nature of the thing itself and testimonies of Scripture. Only, as the kingdom of Christ is not of this world or worldly, so this rule and government of the church is not merely external and secular, but spiritual. Neither doth this rule at all belong unto it merely as materially considered, in men yielding obedience unto the call which is the foundation of the church; nor absolutely, as it is formally constituted a church by the consent and agreement described; but, moreover, it is required that it be organically complete, with officers or rulers. Now, to the constitution of such a society or corporation there is required, —
First, That the persons whereof it is constituted do consent together into it for the attaining of the ends which they design. Without this no society of any kind can exist. This is the form of men’s coalescency into societies; and that there is in the church such consent and agreement hath been showed.
Secondly, That there be rules or laws for the guidance and direction of all the members of the society, in order to their pursuit of the proper ends of it. That such rules or laws are given and prescribed by the Lord Christ unto the church will afterward appear, in our consideration of them in particular; so that the church is a society of men walking according unto rule or law for the attaining of the ends of the society.
Thirdly, That there be authority instituted to see to the due observation of these rules and laws of the society, which consists in this:— 1. That some be appointed to rule and govern in the church; 2. Others to obey and be ruled or governed; both according to the laws of the society, and not otherwise. And both these are eminently found in this church-state, as we shall see in the ensuing questions, with their answers and explications.
Now, that these officers or rulers should be of two sorts,
both the nature of the thing itself required and so hath our Lord Jesus
Christ appointed; for when the church was first to be called, gathered, and
erected, it was necessary that some persons should be extraordinarily
employed in that work, for ordinary officers antecedent unto the calling
and erection of the church there could be none. And, therefore, these
persons were in an extraordinary manner endowed with all the power which
afterward was to reside in the churches themselves; and, moreover, with
that which was peculiarly needful unto the discharge and performance of
that special duty and work that they were appointed unto. But when
churches were called, gathered,
Question 23 — Who are the ordinary officers or ministers of Christ in the church, to be always continued therein?
Answer — Those
whom the Scripture calls pastors and teachers, bishops, elders, and
guides.
Explication —
Several names are, on several accounts, partly designing their authority,
partly their duty, and partly the manner of their discharge thereof,
assigned in the Scripture to the ordinary ministers of the churches.
Sometimes they are called “pastors and teachers,”
Question 24 — What are the principal differences between these two sorts of officers or rulers in the church, extraordinary and ordinary?
Answer —
aThe former were called to their office immediately by Jesus
Christ in his own person, or revelation made by the Holy Ghost in his name
to that purpose; the latter by the suffrage, choice, and appointment of the
church itself. bThe former, both in their office and work, were
independent on, and antecedent unto, all or any churches, whose calling and
gathering depended on their office as its consequent and effect; the
latter, in both, consequent unto the calling, gathering, and constituting
of the churches themselves, as an effect thereof, in their tendency unto
completeness and perfection. cThe authority of the former being
communicated unto them immediately by Jesus Christ, without any
intervenient actings of any church, extended itself equally unto all
churches whatever; that of the latter being derived unto them from Christ
by the election and designation of the church, is in the exercise of it
confined unto that church wherein and whereby it is so derived unto them.
dThey differ also in the gifts, which were suited unto their
several distinct
a
b
c
d
The answer hereunto is such as needs no farther explication.
Question 25 — What is required unto the due constitution of an elder, pastor, or teacher of the church?
Answer —
aThat he be furnished with the gifts of the Holy Spirit for the
edification of the church, and the evangelical discharge of the work of the
ministry; bthat he be unblamable, holy, and exemplary in his
conversation; cthat he have a willing mind to give himself unto
the Lord in the work of the ministry; dthat he be called and
chosen by the suffrage and consent of the church; ethat he be
solemnly set apart by fasting and prayer, and imposition of hands, unto his
work and ministry.
a
b
c
d
e
Explication — Five things are here said to be required unto the due and solemn constitution of a minister, guide, elder, pastor, or teacher of the church, which, as they do all equally belong unto the essence of the call, so they are all indispensably necessary unto him that would be accounted to have taken that office upon him according to the mind of Christ; and they that are plainly expressed in the Scripture.
The first is, That they be furnished with the gifts of
the Holy Ghost for the discharge of the ministry. The communication of the
gifts of the Holy Ghost is the foundation of the ministry, as the apostle
declares,
Secondly, Their unblamableness and holiness of conversation is
previously required in them that are to be set apart unto the ministry.
This the apostle expressly declares, and lays down many particular
instances whereby it is to be tried:
Thirdly, It is required that such a person have a willing mind to give up himself unto God in this work:
1. The undertaking of it by constraint, which compriseth every antecedent external impression upon the mind of the undertaker; such are personal outward necessities, compulsions of friends and relations, want of other ways of subsistence in the world, — which, and the like, are condemned by the apostle as bringing some constraint on the mind, which on other accounts ought to be free and willing; as also, all tergiversation and backwardness in persons duly qualified and called, on the consideration of difficulties, temptations, straits, persecutions, is here condemned.
2. An eye and regard unto filthy lucre or profit in the world is proposed as opposite unto the readiness of mind which is required in them that are called to this work. An aim in this employment for men by it to advantage themselves in the outward things of this world, — without which it is evident that the whole work and office would lie neglected by the most of them who now would be accounted partakers of it, — is openly here condemned by the apostle.
Fourthly, Election, by the suffrage and consent of the
church, is required unto the calling of a pastor or teacher; so that
without it formally or virtually given or obtained, the call, however
otherwise carried on or solemnized, is irregular and defective. There are
but two places in the New Testament where there is mention of the manner
whereby any are called in an ordinary way unto any ministry in the church,
and in both of them there is mention of their election by the community of
the church; and in both of them the apostles themselves presided with a
fulness of church-power, and yet would not deprive the churches of that
which was their liberty and privilege. The first of these is
Fifthly, Unto this election succeeds the solemn setting apart of them that are chosen by the church unto this work and ministry, by fasting, prayer, and imposition of the hands of the presbytery, before constituted in the church wherein any person is so to be set apart.
Question 26 — May a person be called to, or be employed in, a part only of the office or work of the ministry; or may he hold the relation and exercise the duty of an elder or minister unto more churches than one at the same time?
Answer — Neither
of these has either warrant or precedent in the Scripture; nor is the first
of them consistent with the authority of the
Explication — There are two parts of this question and answer, to be spoken unto severally. The first is concerning a person to be called or employed in any church in a part only of the office or work of the ministry; — as suppose a man should be called or chosen by the church to administer the sacraments, but not to attend to the work of preaching, or unto the rule or guidance of the church; or, in like manner, unto any other part or parcel of the work of the ministry, with an exemption of other duties from his charge or care. If this be done by consent and agreement, for any time or season, it is unwarrantable and disorderly (what may be done occasionally upon an emergency, or in case of weakness or disability befalling any elder as to the discharge of any part of his duty, is not here inquired after); for, —
First, If the person so called or employed have received gifts
fitting him for the whole work of the ministry, the exercise of them is not
to be restrained by any consent or agreement, seeing they are given for the
edification of the church to be traded withal:
Secondly, If he have not received such gifts as completely to enable him unto the discharge of the whole work of the ministry in the church wherein he is to administer, it is not lawful for the church to call him unto that work wherein the Lord Christ hath not gone before them in qualifying him for it; yea, to do so would be most irregular, for the whole power of the church consists in its attendance unto the rule given unto it: and therefore the office and work of the ministry being constituted by the law of Christ, it is not in the power of the church to enlarge or straiten the power or duty of any one that is called unto the office thereof. Neither can or ought any person that is called unto the work of the ministry to give his consent to the restraint of the exercise of that gift that he hath received, in a due and orderly manner, nor to the abridgment of the authority which the Lord Christ hath committed unto the ministers of the gospel.
As it is incumbent upon them to take care to preserve their whole authority, and to discharge their whole duty, so it follows that arbitrary constitutions of this nature are irregular, and would bring in confusion into churches.
The second part of the question is concerning the relation of
the same person to more churches than one at the same time, and his
Question 27 — What are the principal duties of the pastors or teachers of the church?
Answer —
aTo be examples unto the flock in faith, love, knowledge,
meekness, patience, readiness to suffer for the name and gospel of Christ,
with constancy therein; bto watch for the souls and take care of
all the spiritual concernments of the whole flock committed to them;
cto preach the word diligently, dividing it aright;
dto preserve and contend for the truth; eto
administer all the ordinances of the gospel duly and orderly;
fto stir up and exercise the gifts they have received in the
discharge of their whole work and administration of all ordinances;
gto instruct, admonish, cherish, and comfort all the members of
the church, as their conditions, occasions, and necessities do require;
hto attend with diligence, skill, and wisdom unto the discharge
of that authority which in the rule of the church is committed unto
them.
a
b
c
d
e
f
g
h
The answer is full and plain.
Question 28 — Wherein principally doth the authority of the elders of the church consist?
Answer —
aIn that the rule of the church and the guidance thereof, in
things appertaining unto the worship of God, is committed unto them. And,
therefore, bwhatever they do as elders in the church, according
unto rule, they do it not in the name or authority of the church by which
their power is derived unto them, nor as members only of the church by
their own consent or covenant, but in the name and authority of Jesus
Christ, from whom, by virtue of his law and ordinance, their ministerial
office and power are received. So that, cin the exercise of any
church-power, by and with the consent of the church, there is an obligation
thence proceeding, which ariseth immediately from that authority which they
have received of Jesus Christ, which is the spring of all rule and
authority in the church.
a
b
c
First, That all church-power is originally vested in Jesus
Christ, the sole head and monarch thereof. God the Father hath committed
it unto him, and intrusted him with it for the accomplishment of his work
of mediation,
Secondly, That he doth communicate of this authority by way of
trust, to be exercised by them in his name, unto persons by him appointed,
so much is needful for the ordering and disposing of all things in his
churches unto the blessed ends for which he hath instituted and appointed
them; for no man can have any power in his church, for any end whatever,
but by delegation from him. What is not received from him is mere
usurpation. And whoever takes upon himself the exercise of any rule, or
authority, or power in the church, not granted unto them by him, or not
rightly derived from him, is an oppressor, a “thief and a robber.” This
necessarily follows upon the absolute investiture of all power in him
alone,
Thirdly, The means whereby the Lord Christ communicates this
power unto men is by his law and constitution, whereby he hath granted,
ordained, and appointed, that such and such powers shall be exercised in
his church, and that by such and such persons, to be derived unto them in
such a way and manner; so that the word of the gospel, or the laws and
constitutions of the Lord Christ therein, are the first recipient seat and
subject morally of all church-power whatever,
Fourthly, The way and means whereby any persons come to a
participation of this power regularly, according to the mind of Christ, is
by the obedience unto, and due observation of, his laws and commands in
them unto whom they are prescribed; as when an office, with the power of
it, is constituted and limited by the law of the land, there is no more
required to invest any man in that office, or to give him that power, than
the due observance of the means and way prescribed in the law to that end.
The way, then, whereby the elders of the church do come to participate of
the power and authority which Christ hath appointed to be exercised in his
church is by their and the church’s due observance of the rules and laws
given by him for their election and setting apart unto that office,
Fifthly, On this account they receive their power from Christ
himself alone, and that immediately; for the means used for their
participation of it are not recipient of the power itself formally, nor do
Sixthly, This authority and power, thus received from Christ, is that which they exert and put forth in all their ministerial administrations, in all which they do as ministers in the house of God, either in his worship or in the rule of the church itself. They exercise that authority of Christ which he hath in his law appointed to be exercised in his church; and from that authority is due order given unto the administration of all the ordinances of worship, and an obligation unto obedience to acts of rule doth thence also ensue; so that they who despise them despise the authority of Christ.
Seventhly, When, as elders, they do or declare any thing in the name of the church, they do not, as such, put forth any authority committed unto them from and by the church, but only declare the consent and determination of the church in the exercise of their own liberty and privilege; but the authority which they act by, and which they put forth, is that which is committed to themselves, as such, by Jesus Christ.
Eighthly, This authority is comprised in the law and constitution of Christ, which themselves exert only ministerially; and therefore, when ever they act any thing authoritatively, which they are not enabled for or warranted in by the word of the gospel, or do any thing without or contrary unto rule, all such actings, as to any spiritual effect of the gospel, or obligation on the consciences of men, are “ipso facto” null, and are no way ratified in heaven, where all their orderly actings are made valid, — that is, by Christ himself in his word.
Ninthly, The reason, therefore, why the consent of the church is required unto the authoritative acting of the elders therein is, not because from thence any authority doth accrue unto them anew, which virtually and radically they had not before, but because by the rule of the gospel this is required to the orderly acting of their power, which without it would be contrary to rule, and therefore ineffectual; as also it must needs be from the nature of the thing itself, for no act can take place in the church without or against its own consent, whilst its obedience is voluntary and of choice.
Question 29 — What is the duty of the church towards their elders, pastors, or teachers?
Answer —
aTo have them in reverence and honour for their office and
work’s sake; bto obey them conscientiously in all things wherein
they speak unto them in the name of the Lord; cto pray earnestly
for them, that they may, and to exhort them, if need require, to fulfil the
work of the ministry; dto communicate unto them of their
temporals, for their comfortable subsistence in the world and usefulness
unto others; ewisely to order things by their direction, so as
that they may be amongst them without fear; fto abide with and
stand by them in their sufferings for the gospel, and service of Christ
among them.
a
b
c
d
e
f
Question 30 — Are there any differences in the office or offices of the guides, rulers, elders, or ministers of the church?
Answer — The
office of them that are teachers is one and the same among them all; but
where there are many in the same church, it is the will of Christ that they
should be peculiarly assigned unto such especial work, in the discharge of
their office-power, as their gifts received from him do peculiarly fit them
for and the necessities of the church require.
Explication — The
office of them that are to instruct the church in the name and authority of
Christ is one and the same, as hath been showed before. And there are many
names that are equally accommodated unto all that are partakers of it, as
elders, bishops, guides; they are all alike elders, alike bishops, alike
guides, — have
First, In the different gifts that they have received; for
although it be required in them all that they have received all those
gifts, abilities, and qualifications which are necessary for the work of
the ministry, yet as to the degrees of their participation of their gifts,
some may more excel in one, others in another:
Secondly, It lies in the nature of the work of the ministry in the church, which in general may be referred unto two heads or ends:—
1. The instruction of it in the knowledge of God in Christ, and the mysteries of the gospel, that it might grow in grace, wisdom, saving light, and knowledge.
2. The exhortation of it to walk answerable unto light
received, in holiness and universal obedience. Now, though these several
ends of the ministry cannot be divided or separated, yet they may be
distinguished, and so carried on distinctly, that in the one, knowledge or
light may be firstly and principally intended, so as to lead unto
obedience; in the other, holiness may be firstly designed, as springing
from gospel light or knowledge. Hence, therefore, are the elders of the
church principally to attend unto that work, or that end of the ministry,
which by the Holy Ghost they are most suited unto. And, therefore, the
church following the intimations of the Holy Ghost, in communicating his
gifts in variety as he pleaseth, and attending to their own edification,
may and ought, amongst those whom they choose to the office of elders or
ministers, withal design them in particular unto that especial work which
they are especially fitted and prepared for; and this, upon their being
chosen and set
Question 31 — Are there appointed any elders in the church whose office and duty consist in rule and government only?
Answer — Elders
not called to teach ordinarily or administer the sacraments, but to assist
and help in the rule and government of the church, are mentioned in the
Scripture.
Explication —
This office of ruling elders in the church is much opposed by some,
and in especial by them who have least reason so to do: for, first, they
object against them that they are lay elders, when those with whom
they have to do deny that distinction of the church into the clergy and
laity; for although they allow the distribution of it into officers and the
multitude of the brethren, yet they maintain that the whole church is God’s
clergy, his lot, and portion,
The qualification of these elders, with the way of their call
and setting apart unto their office, being the same with those of the
teaching elders before insisted on, need not be here again repeated.
Question 32 — Is there no other ordinary office in the church but only that of elders?
Answer — Yes, of deacons also.
Question 33 — What are the deacons of the church?
Answer — Approved
men chosen by the church to take care for the necessities of the poor
belonging thereunto, and other outward occasions of the whole church, by
the collection, keeping, and distribution of the alms and other supplies of
the church; set apart and commended to the grace of God therein by
prayer.
Explication — The
office of the deacon, the nature, end, and use of it, the qualifications of
the persons to be admitted unto it, the way and manner of their election
and setting apart, are all of them plainly expressed in the Scripture:
First, The persons called unto it are to be of honest report, furnished with the gifts of the Holy Ghost, especially with
wisdom,
Secondly, The way whereby they come to be made partakers of
this office is by the choice or election of the church,
Thirdly, Their work or duty consists in a daily ministration
unto the necessities of the poor saints, or members of the church,
Fourthly, To this end, that they may be enabled so to do, it
is ordained that every first day [of the week] the members of
the church do contribute, according as God enables them, of their substance
for the supply of the wants of the poor,
Fifthly, Hereunto is to be added whatever by the providence of
God may be conferred upon the church for its outward advantage, with
reference unto the end mentioned,
Sixthly, These supplies of the church being committed to the
care and charge of the deacons, they are from thence to minister
with diligence and wisdom unto the necessities of the poor; that so the
needy may be supplied, that there may be none that lack, the rich may
contribute of their riches according to the mind of Christ, and in
obedience unto his command; that they which minister well in
It belongs, therefore, unto persons called unto this office, —
First, To acquaint themselves with the outward condition of those that appear to be poor and needy in the church, whether by the addresses of such poor ones, who are bound to make known their wants, occasions, and necessities unto them, or by the information of others, or their own observation.
Secondly, To acquaint the elders and the church, as occasion requireth, with the necessities of the poor under their care, that those who are able may be stirred up by the elders to a free supply and contribution.
Thirdly, To dispose of what they are intrusted with faithfully, cheerfully, tenderly, without partiality or preferring one before another, for any outward respect whatever.
Fourthly, To keep and give an account unto the church, when called for, of what they have received, and how they have disposed of it; that so they may be known to have well discharged their office, — that is, with care, wisdom, and tenderness, — whereby they procure to themselves a good degree, with boldness in the faith, and the church is encouraged to intrust them farther with this sacrifice of their alms, which is so acceptable unto God.
Question 34 — Wherein consists the general duty of the whole church, and every member thereof, in their proper station and condition?
Answer — In
performing, doing, and keeping inviolate all the commands and institutions
of Jesus Christ, walking unblamably and fruitfully in the world, holding
forth the word of truth, and glorifying the Lord Christ in and by the
profession of his name, and keeping his testimony unto the end.
Explication — Besides the general duties of Christianity incumbent on all believers or disciples of Christ, as such, there are sundry especial duties required of them as gathered into church-societies, upon the account of an especial trust committed unto them in that state and condition; for, —
First, The church being appointed as the seat and
subject of all the institutions of Christ and ordinances of Gospel worship,
it is its duty, — that is, of the whole body, and every member in his
proper place, — to use all care, watchfulness, and diligence that all the
commands of Christ be kept inviolate, and all his institutions observed
according to his mind and will. Thus, those “added to the church,”
Secondly, The glory of the Lord Christ, and the
doctrine of the gospel, to be manifested in and by the power of a holy,
exemplary conversation, is committed unto the church and all the members of
it. This is one end wherefore the Lord Christ calls them out of the world,
separates them to be a peculiar people unto himself, brings them forth unto
a visible profession, and puts his name upon them, — namely, that in their
walking and conversation he may show forth the holiness of his doctrine,
and power of his Spirit, grace, and example, to effect in them all
holiness, godliness, righteousness, and honesty in the world. Hence are
they earnestly exhorted unto these things:
Thirdly, The care of declaring and manifesting the
truth is also committed unto them. Christ hath made the church to be the
“pillar and ground of the truth,”
The sinful neglect of churches in the discharge of their duty herein was one great means of that apostasy from the rule of the gospel which they generally of old fell into. When the members of them began to think that they had no advantage by their state and condition, but only the outward participation of some ordinances of worship, and no duty incumbent on them but only to attend and follow the motions and actings of their guides, the whole societies quickly became corrupt, and fit to be disposed of according to the carnal interest of those that had by their neglect and sin gotten dominion over them. And at all times, as the people were negligent in their duty, the leaders of them were apt to usurp undue authority. When the one sort will not do that which they ought, the other are ready to take upon them what they ought not. It is a circumspect performance of duty on all hands alone that will keep all sorts of persons in the church within those bounds and limits, and up to those rights and privileges, which Christ hath allotted and granted unto them. And herein alone doth the order, honour, and beauty of the church consist. Church-members, therefore, are to search and inquire after the particular duties which, as such, are incumbent on them; as also to consider what influence their special state and condition, as they are church-members, ought to have into all the duties of their obedience as they are Christians: for this privilege is granted unto them for their edification; that is, their furtherance in their whole course of walking before God. And if this be neglected, — if they content themselves with a name to live in this or that church, to partake of the ordinances that are stated and solemnly administered only, — that which would have been to their advantage may prove to be a snare and temptation unto them. What these especial duties are, in the particular instances of them, is of too large a consideration here to be insisted on. Besides, it is the great duty of the guides of the church to be inculcating of them into the minds of those committed to their charge; for the church’s due performance of its duty is their honour, crown, and reward.
Question 35 —
Whence do you reckon prayer, which is a part of moral
Answer — On many
accounts; as, — abecause the Lord Christ hath commanded his
church to attend unto the worship of God therein; bbecause he
bestows on the ministers of the church gifts and ability of prayer for the
benefit and edification thereof; che hath appointed that all his
other ordinances should be administered with prayer, whereby it becomes a
part of them; dbecause himself ministers in the holy place, as
the great high priest of his church, to present their prayers unto God at
the throne of grace; ebecause in all the prayers of the church
there is an especial regard had unto himself and the whole work of his
mediation.
a
b
c
d
e
Question 36 — May not the church, in the solemn worship of God, and celebration of the ordinances of the gospel, make use of and content itself in the use of forms of prayer in an unknown tongue composed by others, and prescribed unto them?
Answer — So to do
would be acontrary to one principal end of prayer itself, which
is, that believers may therein apply themselves to the throne of grace for
spiritual supplies according to the present condition, wants, and
exigencies of their souls; bto the main end that the Lord Jesus
Christ aimed at in supplying men with gifts for the discharge of the work
of the ministry, tending to render the promise of sending the Holy Ghost,
which is the immediate cause of the church’s preservation and continuance,
needless and useless. Moreover, cit will render the discharge
of the duty of ministers unto several precepts and exhortations of the
gospel, for the use, stirring up, and exercise of their gifts, impossible;
and dthereby hinder the edification of the church, the great end
of all ordinances and institutions.
a
b
c
d
Question 37 — Is the constant work of preaching the gospel by the elders of the church necessary?
Answer — It is
so, both on the part of the elders or ministers themselves, of whom that
duty is strictly required, and who principally therein labour and watch for
the good of the flock, and on the part of the church, for the furtherance
of their faith and obedience, by instruction, reproof, exhortation, and
consolation.
Question 38 — Who are the principal subjects of baptism?
Answer —
Professing believers, if not baptized in their infancy, and their infant
seed.
Question 39 — Where and to whom is the ordinance of the Lord’s supper to be administered?
Answer — In the
church, or assembly of the congregation, to all the members of it, rightly
prepared and duly assembled, or to such of them as are so assembled.
Question 40 — How often is that ordinance to be administered?
Answer — Every
first day of the week, or at least as often as opportunity and conveniency
may be obtained.
Question 41 — What is the discipline of the church?
Answer — It
consists in the due exercise of that authority and power which the Lord
Christ, in and by his word, hath granted unto the church, for its
continuance, increase, and preservation in purity, order, and holiness,
according to his appointment.
Explication — Sundry things are to be considered about this discipline of the church; as, —
First, The foundation of it, which is a grant of power
and authority made unto it by Jesus Christ as mediator, head, king, and
lawgiver of his church; for all discipline being an act of power, and this
being exercised in and about things internal and spiritual, no men can of
themselves, or by grant of any others, have any right or authority to or in
the exercise thereof. Whoever hath any interest herein or right hereunto,
it must be granted unto him from above by Jesus Christ, and that as
mediator and head of his church; for as all church-power is in an especial
manner, by the authority and grant of the Father, vested in him alone,
Secondly, The means whereby the Lord Christ doth
communicate
Thirdly, This power or authority, thus granted and conveyed by
Jesus Christ, is to be exercised, as to the manner of the
administration of discipline, with skill and diligence,
Fourthly, The end of this discipline is the
continuance, increase, and preservation of the church, according to the
rule of its first institution,
Question 42 — Unto whom is the power and administration of this discipline committed by Jesus Christ?
Answer — As to
the authority to be exerted in it, in the things wherein the whole church
is concerned, unto the elders; as unto trial, judgment, and consent in and
unto its exercise, unto the whole brotherhood; as unto love, care, and
watchfulness in private and particular cases, to every member of the
church.
Explication — It hath been showed that this power is granted unto the church by virtue of the law and constitution of Christ. Now, this law assigns the means and way whereby any persons do obtain an interest therein, and makes the just allotments to all concerned in it. What this law, constitution, or word of Christ assigns unto any, as such, that they are the first seat and subject of, by what way or means soever they come to be intrusted therein. Thus, that power or authority which is given unto the elders of the church doth not first formally reside in the body of the church unorganized or distinct from them, though they are called unto their office by their suffrage and choice; but they are themselves, as such, the first subject of office-power, for so is the will of the Lord Christ. Nor is the interest of the whole church in this power of discipline, whatever it be, given unto it by the elders, but is immediately granted unto it by the will and law of the Lord Jesus.
First, In this way and manner the authority above described is
given in the first place, as such, unto the elders of the church.
This authority was before explained, in answer unto the 28th
question; as also was the way whereby they receive it. And it is that
power of office whereby they are enabled for the discharge of their whole
duty, in the teaching and ruling of the church, called the “power of the
keys,” from
Secondly, The body of the church, or the multitude of the
brethren (women being excepted by especial prohibition,
1. To consider, try, and make a judgment in and about all
persons, things, and causes, in reference whereunto it is to be exercised.
Thus, the brethren at Jerusalem joined in the consideration of the
observation of Mosaical ceremonies with the apostles and elders,
2. The brethren of the church are intrusted with the privilege
of giving and testifying their consent unto all acts of church-power,
which, though it belong not formally unto the authority of them, is
necessary unto their validity and efficacy; and that so far forth as that
they are said to do and act what is done and effected thereby,
Question 43 — Wherein doth the exercise of the authority for discipline committed unto the elders of the church consist?
Answer —
aIn personal private admonition of any member or members of the
church, in case of sin, error, or any miscarriage known unto themselves;
bin public admonition in case of offences persisted in, and
brought orderly to the knowledge and consideration of the church;
cin the ejection of obstinate offenders from the society and
communion of the church; din exhorting, comforting, and
restoring to the enjoyment and exercise of church-privileges such as are
recovered from the error of their ways; — all according to the laws, rules,
and directions of the gospel.
a
b
c
d
Question 44 — May the church cast any person out of its communion without previous admonition?
Answer — It may
in some cases, where the offence is notorious and the scandal grievous, so
that nothing be done against other general rules.
Question 45 — Wherein doth the liberty and duty of the whole brotherhood in the exercise of discipline in the church in particular consist?
Answer —
aIn a meek consideration of the condition and temptations of
offenders, with the nature of their offences, when orderly proposed unto
the church; bin judging with the elders, according to rule,
what, in all cases of offence, is necessary to be done for the good of the
offenders themselves, and for the edification and vindication of the whole
church, cin their consent unto, and concurrence in, the
admonition, ejection, pardoning, and restoring of offenders, as the
a
b
c
Question 46 — What is the duty of private members in reference unto the discipline appointed by Christ in his church?
Answer — It is
their duty, in their mutual watch over one another, to exhort each other
unto holiness and perseverance; and if they observe any thing in the ways
and walkings of any of their fellow-members not according unto the rule and
duty of their profession, which, therefore, gives them offence, to admonish
them thereof in private, with love, meekness, and wisdom; and in case they
prevail not unto their amendment, to take the assistance of some other
brethren in the same work; and if they fail in success therein also, to
report the matter, by the elders’ direction, unto the whole church.
Explication — In these questions an inquiry is made after the exercise of discipline in the church, — as to that part of it which belongs unto the reproof and correction of miscarriages, according to the distribution of right, power, and privilege before explained.
The first act hereof consists in private admonition; for so hath our Lord ordained, that in case any brother or member of the church do in any thing walk disorderly, and not according to the rule of the gospel, he or they unto whom it is observed, and who are thereby offended, may and ought to admonish the person or persons so offending of their miscarriages and offence; concerning which is to be observed, —
First, What is previously required thereunto; and that is, —
1. That in all the members of the church there ought to be
“love without dissimulation.” They are to “be kindly affectioned one to
another with brotherly love,”
2. This love is to exert and put forth itself in tender care
and watchfulness for the good of each other; which are to work by mutual
exhortations, informations, instructions, according as opportunities do
offer themselves, or as the necessities of any do seem to require,
Secondly, This duty of admonishing offenders privately and
personally is common to the elders with all the members of the church;
neither doth it belong properly unto the elders as such, but as brethren
Thirdly, This duty is so incumbent on every member of the
church, that in case of the neglect thereof, he both sinneth against the
institution of Christ and makes himself partaker of the sin of the party
offending, and is also guilty of his danger and ruin thereby, with all that
disadvantage which will accrue to the church by any of the members of it
continuing in sin against the rule of the gospel. They have not only
liberty thus to admonish one another, but it is their express and
indispensable duty so to do; the neglect whereof is interpreted by God to
be “hatred of our brother,” such as wherewith the love of God is
inconsistent,
Fourthly, Although this duty be personally incumbent on every individual member of the church, yet this hinders not but if the sin of an offender be known to more than one at the same time, and they jointly take offence thereat, they may together in the first instance admonish him, which yet still is but the first and private admonition; which is otherwise when others are called into assistance who are not themselves acquainted with the offence, but only by information, and join in it, not upon the account of their own being offended, but of being desired according unto rule to give assistance to them that are so.
Fifthly, The way and manner of the discharge of this duty is,
that it be done with prudence, tenderness, and due regard unto all
circumstances; whence the apostle supposeth a spiritual ability to be
necessary for this work:
1. That the whole duty be so managed that the person offending may be convinced that it is done out of love to him and affectionate, conscientious care over him, that he may take no occasion thereby for the exasperation of his own spirit.
3. That the admonition be grounded on a rule; which alone gives it authority and efficacy.
4. That there be a readiness manifested by them to receive satisfaction, — either (1.) in case that, upon trial, it appeareth the information they have had of the miscarriage whence the offence arose was undue or not well grounded; or, (2.) of acknowledgement and repentance.
Sixthly, The ends of this ordinance and institution of Christ are, —
1. To keep up love without dissimulation among all the members of the church; for if offences should abide unremoved, love, which is the bond of perfection, would not long continue in sincerity, which tends to the dissolution of the whole society.
2. To gain the offender, by delivering him from the guilt of
sin, that he may not lie under it, and procure the wrath of God against
himself,
3. To preserve his person from dishonour and disreputation, and thereby to keep up his usefulness in the church. To this end hath our Lord appointed this discharge of this duty in private, that the failings of men may not be unnecessarily divulged, and themselves thereby exposed unto temptation.
4. To preserve the church from that scandal that might befall it by the hasty opening of all the real or supposed failings of its members. And, —
5. To prevent its trouble in the public hearing of things that may be otherwise healed and removed.
Seventhly, In case these ends are obtained, either by the
supposed offending persons clearing of themselves and manifesting
themselves innocent of the crimes charged on them, as
Eighthly, In case the persons offending be not humbled nor
reformed, nor do give satisfaction unto them by whom they are admonished,
then hath our Lord ordained a second degree of this private exercise of
discipline:— that the persons who, being offended, have discharged the
foregoing duty themselves according unto rule, shall take unto them others,
— two or three, as the occasion may seem to require, — to join with them in
the same work and duty, to be performed in the same manner, for the same
ends, with that before described,
1. To judge of the crime, fault, or offence reported to them, and not to proceed unless they find it to consist in something expressly contrary to the rule of the gospel, and attested in such a manner and with such evidence as their mutual love doth require in them with respect unto their brethren. And they are to judge of the testimony that is given concerning the truth of the offence communicated unto them, that they may not seem either lightly to take up a report against their brother or to discredit the testimony of others.
2. In case they find the offence pretended not to be a real
offence, indeed contrary to the rule of the gospel, or that it is not
aright grounded as to the evidence of it, but taken up upon prejudice or an
over-easy credulity, contrary to the law of that love which is required
amongst church-members, described
3. Being satisfied of the crime and testimony, they are to associate themselves with the offended brother in the same work and duty that he himself had before discharged towards the offender.
Ninthly, Because there is no determination how often these private admonitions are to be used in case of offence, it is evident from the nature of the thing itself that they are to be reiterated, first the one and then the other, whilst there is any ground of hope that the ends of them may be obtained, through the blessing of Christ, — the brother gained, and the offence taken away. Neither of these, then, is to be deserted or laid aside on the first or second attempt, as though it were performed only to make way for somewhat farther; but it is to be waited on with prayer and patience, as an ordinance of Christ appointed for attaining the end aimed at.
Tenthly, In case there be not the success aimed at obtained in these several degrees of private admonition, it is then the will of our Lord Jesus Christ that the matter be reported unto the church, that the offended may be publicly admonished thereby and brought to repentance; wherein is to be observed, —
1. That the persons who have endeavoured in vain to reclaim
their offending brother by private admonition are to acquaint the elders of
the church with the case and crime, as also what they have done according
to rule for the rectifying of it; who, upon that information, are obliged
to communicate the knowledge of the whole matter to the church. This is to
be done by the elders, as to whom the preservation
2. The report made to the church by the elders is to be, — (1.) Of the crime, guilt, or offence; (2.) Of the testimony given unto the truth of it; (3.) Of the means used to bring the offender to acknowledgment and repentance; (4.) Of his deportment under the private previous admonitions, either as to his rejecting of them, or as to any satisfaction tendered; all in order, love, meekness, and tenderness.
3. Things being proposed unto the church, and the offender
heard upon the whole of the offence and former proceeding, the whole church
or multitude of the brethren are, with the elders, to consider the nature
of the offence, with the condition and temptation of the offender, with
such a spirit of meekness as our Lord Jesus Christ, in his own person, set
them an example of in his dealing with sinners, and which is required in
them as his disciples,
4. The elders and brethren are to judge of the offence and the carriage of the offender according to rule; and if the offence be evident and persisted in, then, —
5. The offender is to be publicly admonished by the
elders, with the consent and concurrence of the church,
Eleventhly, In case the offender despise this admonition of the church, and come not upon it unto repentance, it is the will and appointment of our Lord Jesus Christ that he be cut off from all the privileges of the church, and cast out from the society thereof, or be excommunicated; wherein consists the last act of the discipline of the church for the correction of offenders. And herein may be considered, —
1. The nature of it, that it is an authoritative act, and so principally belongs unto the elders of the church, who
therein exert the power that they have received from the Lord Christ, by
and with the consent of the church, according to his appointment,
3. The ends of it, which are, —
(1.) The gaining of the party offending, by bringing
him to repentance, humiliation, and acknowledgment of his offence,
(2.) The warning of others not to do so presumptuously.
(3.) The preserving of the church in its purity and
order,
4. The causes of it, or the grounds and reasons on
which the church may proceed unto sentence against any offending persons.
Now, these are no other but such as they judge, according to the gospel,
that the Lord Christ will proceed upon in his final judgment at the last
day; for the church judgeth in the name and authority of Christ, and are to
exclude none from its communion but those whom they find by the rule that
he himself excludes from his kingdom; and so that which they bind on earth
is bound by him in heaven,
(1.) Moral evils, contrary to the light of nature and
express commands or prohibitions of the moral law, direct rules of the
gospel, or of evil report in the world amongst men walking according to the
rule and light of reason. And, in cases of this nature, the church may
proceed unto the sentence whereof we speak without previous admonition, in
case the matter of fact be notorious, publicly and unquestionably known to
be true, and no general rule (which is not to be impeached by particular
instances) lie against their procedure,
(2.) Offences against that mutual love which is the
bond of perfection in the church, if pertinaciously persisted in,
(3.) False doctrines against the fundamentals in faith
or worship,
(4.) Blasphemy or evil speaking of the ways and worship of God
in the church, especially if joined with an intention to hinder the
prosperity of the church or to expose it to persecution,
(5.) Desertion, or total causeless relinquishment of the
society and communion of the church; for such are self-condemned, having
broken and renounced the covenant of God, that they made at their entrance
into the church,
5. The time or season of the putting forth the authority of Christ in the church for this censure is to be considered, and that is ordinarily after the admonition before described, and that with due waiting, to be regulated by a consideration of times, persons, temptations, and other circumstances; for, —
(1.) The church in proceeding to this sentence is to express the patience and long-suffering of Christ towards offenders, and not to put it forth without conviction of a present resolved impenitency.
(2.) The event and effect of the preceding ordinance of admonition is to be expected; which though not at present evident, yet, like the word itself in the preaching of it, may be blessed to a good issue after many days.
6. The person offending thus cut off, or cast out from the
present actual communion of the church, is still to be looked on and
accounted as a brother, because of the nature of the ordinance which is
intended for his amendment and recovery, —
7. The church is, therefore, still to perform the duties of love and care towards such persons, —
(1.) In praying for them, that they “may be converted
from the error of their way,”
(2.) In withdrawing from them even as to ordinary
converse, for their conviction of their state and condition,
(3.) In admonishing of him:
8. In case the Lord Jesus be pleased to give a blessed effect unto this ordinance, in the repentance of the person cut off and cast out of the church, he is, —
(1.) To be forgiven both by those who in an especial
manner were offended at him and by him, and by the whole church,
(2.) To be comforted under his sorrow,
(3.) Restored, — [1.] By a confirmation or
testification of the love of the church unto him,
Question 47 — The preservation of the church in purity, order, and holiness, being provided for, by what way is it to be continued and increased?
Answer — The way
appointed thereunto is by adding such as, being effectually called unto the
obedience of faith, shall voluntarily offer themselves unto the society and
fellowship thereof.
Explication — The
means appointed by our Lord Jesus Christ for the continuance and increase
of the church are either preparatory unto it or instrumentally efficient of it. The principal means subservient or preparatory
unto the continuance and increase of the church is the preaching of the
word to the conviction, illumination, and conversion of sinners, whereby
they may be made meet to become living stones in this spiritual building,
and members of the mystical body of Christ. And this is done either
ordinarily, in the assemblies of the church, towards such as come in unto
them and attend to the word dispensed according to the appointment of
Christ amongst them, —
Secondly, The instrumentally efficient cause is that
which is expressed in the answer, — namely, the adding in due order unto it
such as, being effectually called unto the obedience of the faith and
profession of the gospel, do voluntarily, out of conviction of their duty
Question 48 — What is required of them who desire to join themselves unto the church?
Answer —
aThat they be free from blame and offence in the world;
bthat they be instructed in the saving truths and mysteries of
the gospel; csound in the faith; dthat, the Lord
having called them unto faith, repentance, and newness of life by Jesus
Christ, they give up themselves to be saved by him, and to obey him in all
things; and, therefore, eare willing and ready, through his
grace, to walk in subjection to all his commands, and in the observation of
all his laws and institutions, notwithstanding any difficulties,
oppositions, or persecutions, which they meet withal.
a
b
c
d
e
Question 49 — What is the duty of the elders of the church towards persons desiring to be admitted unto the fellowship of the church?
Answer —
aTo discern and judge by the rule of truth, applied in love,
between sincere professors and hypocritical pretenders; bto
influence, direct, comfort, and encourage in the way, such as they judge to
love the Lord Jesus in sincerity; cto propose and recommend them
unto the whole church, with prayers and supplications to God for them;
dto admit them, being approved, into the order and fellowship of
the gospel in the church.
a
b
c
d
Question 50 — What is the duty of the whole church in reference unto such persons?
Answer — To
consider them in love and meekness, according as their condition is known,
reported, or testified unto them; to approve of and rejoice in the grace of
God in them; and to receive them in love without dissimulation.
Explication —
What in general is required, unto the fitting of any persons to be members
of a visible church of Christ, was before declared; and that is that which
the Lord Jesus hath made the indispensable condition of entering into his
kingdom, — namely, of being “born again,”
First, That they be of a conversation free from blame in the world; for whereas one end of the gathering of churches is to hold forth and express the holiness of the doctrine of Christ, and the power of his grace in turning men from all ungodliness unto sobriety, righteousness, and honesty, it is required of them that are admitted into them that they answer this end. And this the principle of grace, which is communicated unto them that believe, will effect and produce; for although it doth not follow that every one who hath attained an unblamable honesty in this world is inwardly quickened with a true principle of saving grace, yet it doth that they who are endowed with that principle will be so unblamable. And although they may on other accounts be evil spoken of, yet their good conversation in Christ will justify itself.
Secondly, Competent knowledge in the mysteries of the gospel
is another means whereby the great qualification inquired after is
testified unto the church; for as without this no privilege of the gospel
can be profitably made use of, nor any duty of it rightly performed, so
saving light is of the essence of conversion, and doth inseparably
accompany it:
Thirdly, Hereunto is to be added the soundness in the faith;
for the unity of faith is the foundation of love and all the duties
thereof, which in an especial manner are to be performed towards the
church, called, therefore, “The household of faith.” There is among the
members of the church “one faith,”
Fourthly, It is required that these things be testified by
them unto the church, with the acknowledgment of the work of God’s grace
towards them, and their resolution, through the power of the same grace, to
cleave unto the Lord Christ with full purpose of heart, and to live in all
holy obedience unto him. They come to the church as disciples of Christ,
professing that they have learnt the truth as it is in Jesus: which what it
infers the apostle teacheth at large,
1. That they may be received in love without dissimulation, as real partakers in the same faith, hope, and salvation with themselves, as living members of the mystical body of Christ.
2. That on all ensuing occasions they may be minded of their own profession and engagements, to stir them up thereby unto faithfulness, steadfastness, and perseverance. Hereupon are the elders of the church to judge by the rule of truth, in love and meekness, concerning their condition and meetness to be laid as living stones in the house of God; so as that they may, —
(1.) Reject false, hypocritical pretenders, if in or by any
means their hypocrisy be discovered unto them,
(2.) That they may direct and encourage in the way such as
appear to be sincere, instructing them principally in the nature of the way
whereinto they are engaging, the duties, dangers, and benefits of it,
(3.) To propose them, their condition, their desires, their
resolutions, unto the church, after their own expressions of them, to be
considered of in love and meekness,
Answer — In the
special consent and agreement of all the members of it to walk together in
the observation of the same ordinances numerically; hence its constitution
and distinction from other churches doth proceed.
Explication — It hath been before declared what especial agreement or covenant there ought to be among all the members of the same church, to walk together in a due subjection unto and observance of all the institutions of the Lord Christ. And this is that which gives it its special form and distinction from all other churches. In the general nature of a church, all churches do agree and equally partake. There is the same law of the constitution of them all; they have all the same rule of obedience, all the same Head, the same end; all carry it on by the observation of the same ordinances in kind. Now, besides these things, which belong unto the nature of a church in general, and wherein they all equally participate, they must also have each one its proper difference, that which doth distinguish it from all other churches; and this gives it its special form as such. Now, this cannot consist in any thing that is accidental, occasional, or extrinsical unto it, such as is cohabitation (which yet the church may have respect unto, for conveniency and furthering of its edification); nor in any civil or political disposal of its members into civil societies for civil ends, which is extrinsical to all its concernments as a church; nor doth it consist in the relation of that church to its present officers, which may be removed or taken away without the dissolution of the form or being of the church: but it consisteth, as was said, in the agreement or covenant before mentioned. For, —
First, This is that which constitutes them a distinct body, different from others; for thereby, and no otherwise, do they coalesce into a society, according to the laws of their constitution and appointment.
Secondly, This gives them their especial relation unto their own elders, rulers, or guides, who watch over them as so associated by their own consent, according unto the command of Christ. And, —
Thirdly, From hence they have their mutual especial relation unto one another; which is the ground of the especial exercise of all church duties whatsoever.
Question 52 — Wherein consists the duty of any church of Christ towards other churches?
Answer —
aIn walking circumspectly, so as to give them no offence;
bin prayer for their peace and prosperity; cin
communicating supplies
a
b
c
d
e
f
Explication —
Churches being gathered and settled according to the mind of Christ, ought
to preserve a mutual holy communion among themselves, and to exercise it in
the discharge of those duties whereby their mutual good and edification may
be promoted; for whereas they are all united under one head, the Lord
Christ,
First, Careful walking, so as to give no offence unto one
another; which, although it be a moral duty in reference unto all, yet
therein especial regard is to be had unto other churches of Christ, that
they be not in any thing grieved or tempted:
Secondly, In constant prayer for the peace, welfare,
edification, and prosperity one of another,
Thirdly, In communicating of supplies for their relief
according unto their ability, in case of the outward wants, straits,
dangers, or necessities of any of them. —
Fourthly, The receiving of the members of other churches to
communion, in the celebration of church-ordinances, is another way whereby
this communion of churches is exercised,
Fifthly, In desiring or making use of the counsel and advice
of
Lastly, Whereas the churches have all of them one common faith, and are all obliged to hold forth and declare it to all men as
they have opportunity,
Question 53 — What are the ends of all this dispensation and order of things in the church?
Answer — The
glory of God, the honour of Jesus Christ the mediator, the furtherance of
the gospel, the edification and consolation of believers here, with their
eternal salvation hereafter.
Genesis
2:16-17 2:16-17 2:16-17 3:11 4:3-4 4:3-5 4:3-5 15:6 17:9-11 17:9-11 17:10 17:10 17:10 17:10-11 17:10-11 17:10-12 17:14 18:19 18:19
Exodus
12:3-24 12:3-24 12:21 12:23-24 12:23-24 12:24 12:27-28 12:47-48 19:5 19:6 19:8 20 20 20 20 20:4 20:4-6 20:4-6 20:5 20:5 20:6 20:19 23:17 24:3 24:3 24:3 24:3 24:3 24:7 25:9 25:40 29:42-43 29:42-43 29:42-45 29:43-45 29:45 29:45
Leviticus
10:1-2 10:1-2 10:1-3 10:1-3 10:3 10:3 10:3 11:44 19:17 19:17 26:11-12
Numbers
Deuteronomy
4:2 4:2 4:2 4:2 4:2 4:5-6 4:23-24 4:23-24 5:27 5:27 5:27 6:4-7 6:13 10:12-13 10:12-13 10:16 10:20 11:27 12:32 12:32 12:32 12:32 12:32 13:4 14:23-24 14:23-24 16:16 17:3 17:3 26:17 26:17 27:10 28:58 30:2 30:6 30:8 30:20 34:10
Joshua
1:7 1:7 22:21-29 23:6-8 24:18-22 24:19 24:19 24:22
1 Samuel
2 Samuel
1 Chronicles
2 Chronicles
Nehemiah
Psalms
15:1-2 19:7-9 23:6 24:3-6 27:4 36:7-8 65:4 79:6 84:1-2 84:4 84:10 110:3 110:3 122:6 133:3 147:19-20
Proverbs
Isaiah
5:4 8:20 8:20 8:20 29:13 29:13 29:13 29:13-14 29:13-14 35:8-9 44:5 54:13-14 57:5 59:21 59:21 59:21 59:21 60:13 60:21
Jeremiah
3:14-15 4:4 7:27 7:31 7:31 15:19 15:19 19:5 48:10
Ezekiel
16 16 20:40-41 36:27-28 43:11 43:27
Daniel
Hosea
Zechariah
Malachi
Matthew
4:10 4:10 6:2-6 10:1 10:2-4 10:17 10:38-39 15:9 15:9 15:9 15:13 15:13 15:13 16:19 16:19 16:19 16:19 17:5 17:5 17:5 17:5 17:5 17:5 18:15 18:15-17 18:15-20 18:16-17 18:16-17 18:16-18 18:16-18 18:17 18:17 18:17 18:17-18 18:17-19 18:17-20 18:18 18:18 18:18 18:19-20 18:20 18:20 18:20 23:9 24:2 24:13 24:45 24:45 24:45 24:45-51 25:14-17 26:20 26:26-27 26:26-27 26:26-27 26:26-28 26:26-28 26:27-28 28:18 28:18 28:18-20 28:18-20 28:18-20 28:19 28:19 28:19-20 28:19-20 28:19-20 28:19-20 28:20 28:20 28:20 28:20 28:20 28:20 28:20 28:20 28:20 28:20 28:20 28:20 28:20 28:20
Mark
Luke
9:26 10:1 10:1 16:29 16:29 18:1 21:36 22:19-20
John
1:12 1:18 1:18 1:29 3:3 3:3 3:5 3:5 4:21 4:21-23 4:23 4:24 5:39 5:39 6:45 8:31 9:22 9:34 12:42-45 13:12-15 13:12-15 13:13 13:23 13:35 13:35 14:13 14:15 14:21 14:23 15:14 15:14 15:14 15:14 15:16 15:17 15:20-21 16:23 16:23-24 16:26 19:30 20:19 20:21-23 20:23
Acts
1:26 1:26 2:38-39 2:41 2:41-42 2:41-42 2:41-42 2:41-42 2:41-42 2:42 2:42 2:42 2:42 2:46 2:47 3:22-23 3:23 4:19 4:34-35 6 6:1-2 6:1-3 6:2-3 6:2-3 6:3 6:3 6:3 6:4 6:4 6:5 6:5 6:5-6 6:5-6 8:1 8:4 8:20 8:20-23 8:23 9:26-27 9:27-28 11:23 11:26 11:27-28 11:29-30 11:29-30 13:2-3 13:2-3 14:16-17 14:22 14:22 14:23 14:23 14:23 14:23 14:23 14:23 14:23 14:23 14:23 14:23 14:23 14:23 14:23 14:23 14:27 15:2 15:2 15:6 15:6 15:10-11 15:23 15:30-32 16:33 17:22-31 17:23-31 18:26 18:26 20:7 20:7-8 20:17 20:17 20:17 20:17 20:17-18 20:18-20 20:25 20:27 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:35 21:9-11 21:22 26:18
Romans
1:5-6 1:5-6 1:9 1:20-21 1:21 1:21 2:14 2:14-15 4:11 6:3 6:3-5 6:3-5 6:3-6 8:15-16 8:26 10:4 10:10 10:10 12:4-8 12:5-8 12:6-8 12:6-8 12:6-8 12:7-8 12:7-8 12:7-8 12:8 12:8 12:8 12:8 12:9-10 12:12 14:1 14:11 14:23 15:14 15:14 15:26-27 15:26-27 16:1-2 16:1-2 16:12 16:16 16:16
1 Corinthians
1:1-2 1:2 1:2 1:16 3:16 3:16 3:22-23 3:22-23 4:1 4:1 4:1-2 4:14 4:14 4:15 4:15 4:17 5 5:2 5:2 5:2 5:2 5:2-6 5:3-5 5:4-5 5:4-5 5:4-5 5:4-5 5:5 5:5 5:6-7 5:7 5:7 5:11 5:12 5:13 5:13 5:13 6:2 6:11 7:14 7:17 9:14 9:16 9:17-18 10:16-17 10:16-17 10:16-17 10:16-17 10:16-17 10:16-17 10:16-17 10:32 10:32 10:32 11:18-19 11:18-19 11:20 11:20-22 11:20-23 11:23 11:23 11:23 11:23 11:23-26 11:23-26 11:23-26 11:24-25 11:24-25 11:25 11:26 11:26 11:26 11:28-29 11:30 11:30 11:33 11:33 11:33 12 12:4-6 12:4-6 12:4-8 12:7 12:7 12:7 12:8 12:8 12:12 12:15-26 12:28 12:28 12:28 12:28 12:28 12:28 12:28 12:28 12:28 12:28 12:28 12:28-33 13 13 13 14:3 14:24-25 14:25 14:34-35 14:40 16:2 16:10 16:16 16:20
2 Corinthians
1:1 1:1 2:6 2:6-7 2:6-8 2:6-8 2:6-8 2:7 2:7 2:7-8 2:8 2:8 3:7-11 3:7-11 4:3-4 4:5 4:6 4:6 6:15-18 6:16 6:16-18 6:16-18 6:17-18 7:1 7:11 8:1-15 8:1-15 8:5 8:5 8:5 8:5 8:5 8:5 8:5 10:4 10:4-6 10:8 11:28 13:10
Galatians
1:1 1:1 1:1-2 2:6-11 3:24-25 4:6 5:1-4 5:11 5:12 5:12 5:12 6:1 6:1 6:1-2 6:1-2 6:1-2 6:6 6:9
Ephesians
1:1 1:17-18 1:20-23 1:22 1:22-23 2:13-18 2:14-15 2:18 2:18 2:19-22 2:20 2:20-22 2:20-22 2:20-22 2:21-22 2:21-22 3:14-15 3:14-15 3:16-19 3:16-19 4:3-6 4:3-6 4:5 4:5 4:7-8 4:7-8 4:7-10 4:8 4:8 4:11 4:11 4:11 4:11 4:11 4:11-12 4:11-12 4:11-12 4:11-12 4:11-12 4:11-12 4:11-13 4:11-13 4:11-13 4:11-16 4:11-16 4:11-16 4:12-13 4:12-13 4:15-16 4:15-16 4:16 4:16 4:16 4:16 4:20-24 4:20-24 5:19 6:18 6:18 6:18-19
Philippians
1:1 1:1 1:1 1:1 1:1 1:1 1:10 2:2 2:15 2:15 2:15-16 2:16 2:17 3:15-16 3:17 3:18 4:6 4:8 4:8-9
Colossians
1:1-2 1:9 1:24 2:5 2:6 2:11 2:12-14 2:14 2:14 2:18-20 2:19 2:19 3:16 4:3 4:16 4:17 4:17 4:17 4:17 4:17
1 Thessalonians
1:1 2:7-8 2:11 2:11-12 3:5 3:8 3:8 5:12 5:12 5:12-13 5:14 5:14 5:14
2 Thessalonians
1:1 1:8 3:1 3:14 3:15 3:15 3:15
1 Timothy
1:10 1:18 1:19 1:19-20 1:20 1:20 1:20 1:20 1:20 2:1 2:1 2:1-2 2:11-12 3:1-2 3:1-7 3:2 3:2-7 3:2-7 3:5 3:5 3:5 3:8 3:8-13 3:8-13 3:8-13 3:15 3:15 3:15 3:15 3:15 3:15 3:15 3:15 3:15 3:15 3:15 3:15 4:5 4:5 4:11 4:12 4:14 4:14 4:14 4:14-16 4:15-16 5:10 5:17 5:17 5:17 5:17 5:17 5:17 5:17 5:17 5:19-20 5:20 5:22 6:3-5 6:14 6:14 6:20
2 Timothy
1:6-7 1:13 1:16-18 2:3 2:15 2:24-25 2:24-25 3:2-5 3:5 3:14-17 3:15-17 3:15-17 3:15-17 4:2 4:2 4:2 4:2 4:2 4:3-4 4:5 4:5 4:16
Titus
1:4 1:5 1:5 1:5 1:5 1:5 1:5 1:5 1:5 1:5 1:5 1:5 1:7 1:7 1:7 1:7-9 1:7-9 1:9 1:10 1:10 1:13 1:13 1:13 2:10 2:10 2:15 2:15 3:9-11 3:10 3:10 3:10 3:12
Hebrews
1:1-2 1:1-2 1:1-2 1:1-3 1:4 2:2 2:11 3:1 3:1 3:1-6 3:3 3:3-6 3:3-6 3:3-6 3:3-6 3:4-6 3:4-6 3:5 3:6 3:6 3:6 3:6 3:6 3:13 4:2 4:2 4:6 4:14-16 4:16 5:4-5 6:20 8:9-12 9:1 9:10-12 9:10-12 10:19-21 10:19-22 10:19-22 10:23 10:23-25 10:24 10:25 10:25 10:25-27 10:25-29 10:25-31 10:26 11:4 11:4 11:4 11:6 11:6 12:3 12:25 12:25 12:28-29 13:1 13:7 13:7 13:7 13:7 13:7 13:7 13:7 13:17 13:17 13:17 13:17 13:17 13:17 13:17 13:17 13:17 13:17 13:17
James
1:18 1:18 1:21 4:12 4:12 5:14 5:14 5:19-20
1 Peter
2:2 2:5 2:5 2:5 2:5 2:9 2:9 4:7 4:10 4:10 4:10 4:10-14 4:14-16 5:1 5:1 5:1-2 5:1-3 5:1-3 5:2 5:2 5:2 5:2 5:2 5:2 5:2 5:2 5:2 5:2-5 5:3 5:3
2 Peter
1 John
2 John
3 John
Jude
Revelation
1:13 1:20 1:20 2 2 2 2:2 2:2 2:2 2:3 2:4-5 2:5 2:10 2:10 2:13 2:14-15 2:14-15 2:20 2:20 3 3 3 3:1-2 3:3 3:3 3:9 3:20 4:9-11 5:9 5:12-13 8:3-4 11:1 13:4-5 14:6-7 14:7 17:1-5 17:5 18:4 21:3 21:3 21:3 21:3 21:3 21:14 22:18-19 22:18-19 22:18-19
Genesis
2:16-17 2:16-17 2:16-17 4:3-4 4:3-5 4:3-5 15:6 17:9-11 17:9-11 17:10 17:10 17:10 17:10-11 17:10-11 17:10-12 18:19 18:19
Exodus
12:3-24 12:20 12:21 12:23-24 12:23-24 12:24 12:27-28 12:47-48 19:5 19:6 19:8 20 20 20:4 20:4-6 20:4-6 20:5 20:5 20:6 20:19 23:17 24:3 24:3 24:3 24:3 24:7 25:40 29:42-43 29:42-43 29:42-45 29:43-45 29:45 29:45
Leviticus
10:1-2 10:1-2 10:1-3 10:1-3 10:3 10:3 10:3 11:44 19:17 19:17 26:11-12
Numbers
Deuteronomy
4:2 4:2 4:2 4:2 4:2 4:5-6 4:23-24 4:23-24 5:27 5:27 5:27 6:4-7 6:13 10:12-13 10:12-13 10:16 10:20 11:27 12:32 12:32 12:32 12:32 13:4 14:23-24 14:23-24 16:16 17:3 17:3 18:15 18:18 18:19 26:17 26:17 27:10 28:58 30:2 30:6 30:8 30:20 34:10
Joshua
1:7 1:7 22:21-29 23:6-8 24:18-22 24:19 24:19 24:22
1 Samuel
2 Samuel
1 Chronicles
2 Chronicles
Nehemiah
Psalms
15:1-2 19:7-9 23:6 24:3-6 27:4 36:7-8 65:4 79:6 84:1-2 84:4 84:10 110:3 110:3 122:6 133:3 147:19-20
Proverbs
Isaiah
5:4 8:20 8:20 8:20 29:13 29:13 29:13 29:13-14 29:13-14 35:8-9 44:5 54:13-14 57:5 59:21 59:21 59:21 59:21 60:13 60:21
Jeremiah
3:14-15 4:4 7:27 7:31 7:31 15:19 15:19 48:10
Ezekiel
16 16 20:40-41 36:27-28 43:11 43:27
Daniel
Hosea
Zechariah
Malachi
Matthew
4:10 4:10 6:2-6 10:1 10:2-4 10:17 10:38-39 15:9 15:9 15:9 15:13 15:13 16:19 16:19 16:19 16:19 17:5 17:5 17:5 17:5 17:5 17:5 18:15 18:15-17 18:15-20 18:16-17 18:16-17 18:16-18 18:16-18 18:17 18:17 18:17 18:17-18 18:17-19 18:17-20 18:18 18:18 18:18 18:19-20 18:20 18:20 18:20 23:9 24:2 24:13 24:45 24:45 24:45 24:45-51 25:14-17 26:20 26:26-27 26:26-27 26:26-27 26:26-28 26:26-28 26:27-28 28:18 28:18 28:18-20 28:18-20 28:18-20 28:19 28:19 28:19-20 28:19-20 28:19-20 28:19-20 28:20 28:20 28:20 28:20 28:20 28:20 28:20 28:20 28:20 28:20 28:20 28:20 28:20 28:20
Mark
Luke
9:26 10:1 10:1 16:29 16:29 18:1 21:36 22:19-20
John
1:12 1:18 1:18 1:29 3:3 3:3 3:5 3:5 4:21 4:21-23 4:23 4:24 5:39 5:39 6:45 8:31 9:22 12:42-45 13:12-15 13:12-15 13:13 13:23 13:35 13:35 14:13 14:15 14:21 14:23 15:14 15:14 15:14 15:14 15:16 15:17 15:20-21 16:23 16:23-24 16:26 19:30 20:19 20:21-23 20:23
Acts
1:26 1:26 2:5 2:38-39 2:41 2:41-42 2:41-42 2:41-42 2:41-42 2:41-42 2:42 2:42 2:42 2:42 2:46 3:22-23 3:23 4:19 4:34-35 6 6:1-3 6:2-3 6:3 6:3 6:3 6:4 6:4 6:5 6:5 6:5 6:6 6:6 8:1 8:4 8:20 8:20-23 8:23 9:26-27 9:27-28 11:23 11:26 11:27-28 11:29-30 11:29-30 13:2-3 13:2-3 14:16-17 14:22 14:22 14:23 14:23 14:23 14:23 14:23 14:23 14:23 14:23 14:23 14:23 14:23 14:23 14:23 14:23 14:27 15:2 15:2 15:6 15:6 15:10-11 15:23 16:33 17:22-31 17:23-31 18:26 18:26 20:7 20:7-8 20:17 20:17 20:17 20:17-18 20:18-20 20:25 20:27 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:35 21:9-11 21:22 26:18
Romans
1:5-6 1:5-6 1:9 1:20-21 1:21 1:21 2:14 2:14-15 4:11 6:3 6:3-5 6:3-5 6:3-6 8:15-16 8:26 10:4 10:10 10:10 12:4-8 12:5-8 12:6-8 12:6-8 12:6-8 12:7-8 12:7-8 12:7-8 12:8 12:8 12:8 12:8 12:9-10 12:12 14:1 14:11 14:23 15:14 15:14 15:26-27 15:26-27 16:1-2 16:1-2 16:12 16:16 16:16
1 Corinthians
1:1-2 1:2 1:2 1:16 3:16 3:16 3:22-23 3:22-23 4:1 4:1 4:1-2 4:14 4:14 4:15 4:15 4:17 5 5:2 5:2 5:2 5:2 5:2-6 5:3-5 5:4 5:4 5:4-5 5:4-5 5:5 5:5 5:5 5:5 5:6-7 5:7 5:7 5:11 5:12 5:13 5:13 5:13 6:2 6:11 7:14 7:17 9:14 9:16 9:17-18 10:16-17 10:16-17 10:16-17 10:16-17 10:16-17 10:16-17 10:32 10:32 10:32 11:18-19 11:20 11:20-22 11:20-23 11:23 11:23 11:23 11:23 11:23-26 11:23-26 11:23-26 11:24 11:24-25 11:25 11:25 11:26 11:26 11:26 11:28 11:29 11:30 11:30 11:33 11:33 11:33 12 12:4-6 12:4-6 12:4-8 12:7 12:7 12:8 12:8 12:12 12:15-26 12:28 12:28 12:28 12:28 12:28 12:28 12:28 12:28 12:28 12:28 12:28 12:28-33 13 13 13 14:3 14:24-25 14:25 14:34-35 14:40 16:2 16:10 16:16 16:20
2 Corinthians
1:1 1:1 2:6 2:6-7 2:6-8 2:6-8 2:6-8 2:7 2:7 2:7-8 2:8 2:8 3:7-11 3:7-11 4:3-4 4:5 4:6 4:6 6:15-18 6:16 6:16-18 6:16-18 6:17-18 7:1 7:11 8:1-15 8:1-15 8:5 8:5 8:5 8:5 8:5 8:5 8:5 10:4 10:4-6 10:8 11:28 13:10
Galatians
1:1 1:1 1:1-2 2:6-11 3:24-25 4:6 5:11 5:12 5:12 5:12 6:1 6:1 6:1-2 6:1-2 6:1-2 6:6 6:9
Ephesians
1:1 1:17-18 1:20-23 1:22 1:22-23 2:13-18 2:14-15 2:18 2:18 2:19-22 2:20 2:20-22 2:20-22 2:21-22 2:21-22 3:14-15 3:14-15 3:16-19 3:16-19 4:3-6 4:3-6 4:5 4:5 4:7-8 4:7-8 4:7-10 4:8 4:8 4:11 4:11 4:11 4:11 4:11 4:11-12 4:11-12 4:11-12 4:11-12 4:11-12 4:11-12 4:11-13 4:11-13 4:11-13 4:11-16 4:11-16 4:11-16 4:12 4:12 4:13 4:13 4:15-16 4:15-16 4:16 4:16 4:16 4:20-24 4:20-24 5:19 6:18 6:18 6:18-19
Philippians
1:1 1:1 1:1 1:1 1:1 1:1 1:10 2:2 2:15 2:15 2:15-16 2:16 2:17 3:15-16 3:17 3:18 4:6 4:8 4:8-9
Colossians
1:1-2 1:9 1:24 2:6 2:11 2:12-14 2:14 2:14 2:18-20 2:19 2:19 3:16 4:3 4:16 4:17 4:17 4:17 4:17 4:17
1 Thessalonians
1:1 2:7-8 2:11 2:11-12 3:5 3:8 5:12 5:12 5:12-13 5:14 5:14 5:14
2 Thessalonians
1:1 1:8 3:1 3:14 3:15 3:15 3:15
1 Timothy
1:10 1:18 1:19 1:19-20 1:20 1:20 1:20 1:20 1:20 2:1 2:1 2:1-2 2:11-12 3:1-2 3:1-7 3:2 3:2-7 3:2-7 3:5 3:5 3:5 3:8-13 3:8-13 3:8-13 3:15 3:15 3:15 3:15 3:15 3:15 3:15 3:15 3:15 3:15 3:15 3:15 4:5 4:5 4:11 4:12 4:14 4:14 4:14 4:14-16 4:15-16 5:10 5:17 5:17 5:17 5:17 5:17 5:17 5:17 5:17 5:19-20 5:20 5:22 6:3-5 6:14 6:14 6:20
2 Timothy
1:6-7 1:13 1:16-18 2:3 2:15 2:24-25 2:24-25 3:2-5 3:5 3:14-17 3:15-17 3:15-17 3:15-17 4:2 4:2 4:2 4:2 4:2 4:3-4 4:5 4:5 4:16
Titus
1:4 1:5 1:5 1:5 1:5 1:5 1:5 1:5 1:5 1:5 1:5 1:7 1:7 1:7 1:7-9 1:7-9 1:9 1:10 1:10 1:13 1:13 1:13 2:10 2:10 2:15 2:15 3:9-11 3:10 3:10 3:10 3:12
Hebrews
1:1-2 1:1-2 1:1-2 1:1-3 1:4 2:2 2:11 3:1 3:1 3:1-6 3:3-6 3:3-6 3:3-6 3:3-6 3:4-6 3:4-6 3:6 3:6 3:6 3:6 3:13 4:2 4:2 4:6 4:14-16 4:16 5:4-5 6:20 8:9-12 9:1 9:10-12 9:10-12 10:19-21 10:19-22 10:19-22 10:23 10:23-25 10:24 10:25 10:25 10:25-27 10:25-29 10:25-31 10:26 11:4 11:4 11:4 11:6 11:6 12:3 12:25 12:25 12:28-29 13:1 13:7 13:7 13:7 13:7 13:7 13:7 13:7 13:17 13:17 13:17 13:17 13:17 13:17 13:17 13:17 13:17 13:17 13:17
James
1:18 1:18 1:21 4:12 4:12 5:14 5:14 5:19-20
1 Peter
2:2 2:5 2:5 2:5 2:5 2:9 2:9 4:7 4:10 4:10 4:10 4:10-14 4:14-16 5:1 5:1 5:1-2 5:1-3 5:1-3 5:2 5:2 5:2 5:2 5:2 5:2 5:2 5:2 5:2 5:2-5 5:3 5:3
2 Peter
1 John
2 John
3 John
Jude
Revelation
1:13 1:20 1:20 2 2:2 2:2 2:2 2:3 2:4-5 2:5 2:10 2:10 2:13 2:14-15 2:14-15 2:20 2:20 3 3:1-2 3:3 3:9 3:20 4:9-11 5:9 5:12-13 8:3-4 11:1 13:4-5 14:6-7 14:7 17:1-5 17:5 18:4 21:3 21:3 21:3 21:3 21:3 21:14 22:18-19 22:18-19 22:18-19
Genesis
2:16 2:16 2:16 2:17 2:17 2:17 4:3 4:3-5 4:3-5 4:4 15:6 17:9-11 17:9-11 17:10 17:10 17:10 17:10 17:10 17:10-12 17:11 17:11 18:19 18:19
Exodus
12:3-24 12:20 12:21 12:23 12:23 12:24 12:24 12:24 12:27 12:28 12:47 12:48 19:5 19:6 19:8 20 20 20:4 20:4-6 20:4-6 20:5 20:5 20:6 20:19 23:17 24:3 24:3 24:3 24:3 24:7 25:40 29:42 29:42 29:42-45 29:43 29:43 29:43-45 29:45 29:45
Leviticus
10:1 10:1 10:1-3 10:1-3 10:2 10:2 10:3 10:3 10:3 11:44 19:17 19:17 26:11 26:12
Numbers
Deuteronomy
4:2 4:2 4:2 4:2 4:2 4:5 4:6 4:23 4:23 4:24 4:24 5:27 5:27 5:27 6:4-7 6:13 10:12 10:12 10:13 10:13 10:16 10:20 11:27 12:32 12:32 12:32 12:32 13:4 14:23 14:23 14:24 14:24 16:16 17:3 17:3 18:15 18:18 18:19 26:17 26:17 27:10 28:58 30:2 30:6 30:8 30:20 34:10
Joshua
1:7 1:7 22:21-29 23:6-8 24:18-22 24:19 24:19 24:22
1 Samuel
2 Samuel
1 Chronicles
2 Chronicles
Nehemiah
Psalms
10:3 10:3 15:1 15:2 19:7-9 22:6 23:6 24:3-6 27:4 33:3 36:7 36:8 47:19 47:20 65:4 79:6 84:1 84:2 84:4 84:10
Proverbs
Isaiah
5:4 8:20 8:20 8:20 29:13 29:13 29:13 29:13 29:13 29:14 29:14 35:8 35:9 44:5 54:13 54:14 57:5 59:21 59:21 59:21 59:21 60:13 60:21
Jeremiah
3:14 3:15 4:4 7:27 7:31 7:31 15:19 15:19 48:10
Ezekiel
16 16 20:40 20:41 36:27 36:28 43:11 43:27
Daniel
Hosea
Zechariah
Malachi
Matthew
4:10 4:10 6:2-6 10:1 10:2-4 10:17 10:38 10:39 15:9 15:9 15:9 15:13 15:13 16:19 16:19 16:19 16:19 17:5 17:5 17:5 17:5 17:5 17:5 18:15 18:15-17 18:15-20 18:16 18:16 18:16-18 18:16-18 18:17 18:17 18:17 18:17 18:17 18:17 18:17-19 18:17-20 18:18 18:18 18:18 18:18 18:19 18:20 18:20 18:20 18:20 23:9 24:2 24:13 24:45 24:45 24:45 24:45-51 25:14-17 26:20 26:26 26:26 26:26 26:26-28 26:26-28 26:27 26:27 26:27 26:27 26:28 28:18 28:18 28:18-20 28:18-20 28:18-20 28:19 28:19 28:19 28:19 28:19 28:19 28:20 28:20 28:20 28:20 28:20 28:20 28:20 28:20 28:20 28:20 28:20 28:20 28:20 28:20 28:20 28:20 28:20 28:20
Mark
Luke
9:26 10:1 10:1 16:29 16:29 18:1 21:36 22:19 22:20
John
1:12 1:18 1:18 1:29 3:3 3:3 3:5 3:5 4:21 4:21-23 4:23 4:24 5:39 5:39 6:45 8:31 9:22 12:42-45 13:12-15 13:12-15 13:13 13:23 13:35 13:35 14:13 14:15 14:21 14:23 15:14 15:14 15:14 15:14 15:16 15:17 15:20 15:21 16:23 16:23 16:24 16:26 19:30 20:19 20:21-23 20:23
Acts
1:26 1:26 2:5 2:38 2:39 2:41 2:41 2:41 2:41 2:41 2:41 2:42 2:42 2:42 2:42 2:42 2:42 2:42 2:42 2:42 2:46 3:22 3:23 3:23 4:19 4:34 4:35 6 6:1-3 6:2 6:3 6:3 6:3 6:3 6:4 6:4 6:5 6:5 6:5 6:6 6:6 8:1 8:4 8:20 8:20-23 8:23 9:26 9:27 9:27 9:28 11:23 11:26 11:27 11:28 11:29 11:29 11:30 11:30 13:2 13:2 13:3 13:3 14:16 14:17 14:22 14:22 14:23 14:23 14:23 14:23 14:23 14:23 14:23 14:23 14:23 14:23 14:23 14:23 14:23 14:23 14:27 15:2 15:2 15:6 15:6 15:10 15:11 15:23 16:33 17:22-31 17:23-31 18:26 18:26 20:7 20:7 20:8 20:17 20:17 20:17 20:17 20:18 20:18-20 20:25 20:27 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:35 21:9-11 21:22 26:18
Romans
1:5 1:5 1:6 1:6 1:9 1:20 1:21 1:21 1:21 2:14 2:14 2:15 4:11 6:3 6:3-5 6:3-5 6:3-6 8:15 8:16 8:26 10:4 10:10 10:10 12:4-8 12:5-8 12:6-8 12:6-8 12:6-8 12:7 12:7 12:7 12:8 12:8 12:8 12:8 12:8 12:8 12:8 12:9 12:10 12:12 14:1 14:11 14:23 15:14 15:14 15:26 15:26 15:27 15:27 16:1 16:1 16:2 16:2 16:12 16:16 16:16
1 Corinthians
1:1 1:2 1:2 1:2 1:16 3:16 3:16 3:22 3:22 3:23 3:23 4:1 4:1 4:1 4:2 4:14 4:14 4:15 4:15 4:17 5 5:2 5:2 5:2 5:2 5:2-6 5:3-5 5:4 5:4 5:4 5:4 5:5 5:5 5:5 5:5 5:5 5:5 5:6 5:7 5:7 5:7 5:11 5:12 5:13 5:13 5:13 6:2 6:11 7:14 7:17 9:14 9:16 9:17 9:18 10:16 10:16 10:16 10:16 10:16 10:16 10:17 10:17 10:17 10:17 10:17 10:17 10:32 10:32 10:32 11:18 11:19 11:20 11:20-22 11:20-23 11:23 11:23 11:23 11:23 11:23-26 11:23-26 11:23-26 11:24 11:24 11:25 11:25 11:25 11:26 11:26 11:26 11:28 11:29 11:30 11:30 11:33 11:33 11:33 12 12:4-6 12:4-6 12:4-8 12:7 12:7 12:8 12:8 12:12 12:15-26 12:28 12:28 12:28 12:28 12:28 12:28 12:28 12:28 12:28 12:28 12:28 12:28-33 13 13 13 14:3 14:24 14:25 14:25 14:34 14:35 14:40 16:2 16:10 16:16 16:20
2 Corinthians
1:1 1:1 2:6 2:6 2:6-8 2:6-8 2:6-8 2:7 2:7 2:7 2:7 2:8 2:8 2:8 3:7-11 3:7-11 4:3 4:4 4:5 4:6 4:6 6:15-18 6:16 6:16-18 6:16-18 6:17 6:18 7:1 7:11 8:1-15 8:1-15 8:5 8:5 8:5 8:5 8:5 8:5 8:5 10:4 10:4-6 10:8 11:28 13:10
Galatians
1:1 1:1 1:1 1:2 2:6-11 3:24 3:25 4:6 5:11 5:12 5:12 5:12 6:1 6:1 6:1 6:1 6:1 6:2 6:2 6:2 6:6 6:9
Ephesians
1:1 1:17 1:18 1:20-23 1:22 1:22 1:23 2:13-18 2:14 2:15 2:18 2:18 2:19-22 2:20 2:20-22 2:20-22 2:21 2:21 2:22 2:22 3:14 3:14 3:15 3:15 3:16-19 3:16-19 4:3-6 4:3-6 4:5 4:5 4:7 4:7 4:7-10 4:8 4:8 4:8 4:8 4:11 4:11 4:11 4:11 4:11 4:11 4:11 4:11 4:11 4:11 4:11 4:11-13 4:11-13 4:11-13 4:11-16 4:11-16 4:11-16 4:12 4:12 4:12 4:12 4:12 4:12 4:12 4:12 4:13 4:13 4:15 4:15 4:16 4:16 4:16 4:16 4:16 4:20-24 4:20-24 5:19 6:18 6:18 6:18 6:19
Philippians
1:1 1:1 1:1 1:1 1:1 1:1 1:10 2:2 2:15 2:15 2:15 2:16 2:16 2:17 3:15 3:16 3:17 3:18 4:6 4:8 4:8 4:9
Colossians
1:1 1:2 1:9 1:24 2:6 2:11 2:12-14 2:14 2:14 2:18-20 2:19 2:19 3:16 4:3 4:16 4:17 4:17 4:17 4:17 4:17
1 Thessalonians
1:1 2:7 2:8 2:11 2:11 2:12 3:5 3:8 5:12 5:12 5:12 5:13 5:14 5:14 5:14
2 Thessalonians
1:1 1:8 3:1 3:14 3:15 3:15 3:15
1 Timothy
1:10 1:18 1:19 1:19 1:20 1:20 1:20 1:20 1:20 1:20 2:1 2:1 2:1 2:2 2:11 2:12 3:1 3:1-7 3:2 3:2 3:2-7 3:2-7 3:5 3:5 3:5 3:8-13 3:8-13 3:8-13 3:15 3:15 3:15 3:15 3:15 3:15 3:15 3:15 3:15 3:15 3:15 3:15 4:5 4:5 4:11 4:12 4:14 4:14 4:14 4:14-16 4:15 4:16 5:10 5:17 5:17 5:17 5:17 5:17 5:17 5:17 5:17 5:19 5:20 5:20 5:22 6:3-5 6:14 6:14 6:20
2 Timothy
1:6 1:7 1:13 1:16-18 2:3 2:15 2:24 2:24 2:25 2:25 3:2-5 3:5 3:14-17 3:15-17 3:15-17 3:15-17 4:2 4:2 4:2 4:2 4:2 4:3 4:4 4:5 4:5 4:16
Titus
1:4 1:5 1:5 1:5 1:5 1:5 1:5 1:5 1:5 1:5 1:5 1:7 1:7 1:7 1:7-9 1:7-9 1:9 1:10 1:10 1:13 1:13 1:13 2:10 2:10 2:15 2:15 3:9-11 3:10 3:10 3:10 3:12
Hebrews
1:1 1:1 1:1 1:1-3 1:2 1:2 1:2 1:4 2:2 2:11 3:1 3:1 3:1-6 3:3-6 3:3-6 3:3-6 3:3-6 3:4-6 3:4-6 3:6 3:6 3:6 3:6 3:13 4:2 4:2 4:6 4:14-16 4:16 5:4 5:5 6:20 8:9-12 9:1 9:10-12 9:10-12 10:19-21 10:19-22 10:19-22 10:23 10:23-25 10:24 10:25 10:25 10:25-27 10:25-29 10:25-31 10:26 11:4 11:4 11:4 11:6 11:6 12:3 12:25 12:25 12:28 12:29 13:1 13:7 13:7 13:7 13:7 13:7 13:7 13:7 13:17 13:17 13:17 13:17 13:17 13:17 13:17 13:17 13:17 13:17 13:17
James
1:18 1:18 1:21 4:12 4:12 5:14 5:14 5:19 5:20
1 Peter
2:2 2:5 2:5 2:5 2:5 2:9 2:9 4:7 4:10 4:10 4:10 4:10-14 4:14-16 5:1 5:1 5:1 5:1-3 5:1-3 5:2 5:2 5:2 5:2 5:2 5:2 5:2 5:2 5:2 5:2 5:2-5 5:3 5:3
2 Peter
1 John
2 John
3 John
Jude
Revelation
1:13 1:20 1:20 2 2:2 2:2 2:2 2:3 2:4 2:5 2:5 2:10 2:10 2:13 2:14 2:14 2:15 2:15 2:20 2:20 3 3:1 3:2 3:3 3:9 3:20 4:9-11 5:9 5:12 5:13 8:3 8:4 11:1 13:4 13:5 14:6 14:7 14:7 17:1-5 17:5 18:4 21:3 21:3 21:3 21:3 21:3 21:14 22:18 22:18 22:18 22:19 22:19 22:19
445 446 447 448 449 450 451 452 453 454 455 456 457 458 459 460 461 462 463 464 465 466 467 468 469 470 471 472 473 474 475 476 477 478 479 480 481 482 483 484 485 486 487 488 489 490 491 492 493 494 495 496 497 498 499 500 501 502 503 504 505 506 507 508 509 510 511 512 513 514 515 516 517 518 519 520 521 522 523 524 525 526 527 528 529 530
445 446 447 448 449 450 451 452 453 454 455 456 457 458 459 460 461 462 463 464 465 466 467 468 469 470 471 472 473 474 475 476 477 478 479 480 481 482 483 484 485 486 487 488 489 490 491 492 493 494 495 496 497 498 499 500 501 502 503 504 505 506 507 508 509 510 511 512 513 514 515 516 517 518 519 520 521 522 523 524 525 526 527 528 529 530
445 446 447 448 449 450 451 452 453 454 455 456 457 458 459 460 461 462 463 464 465 466 467 468 469 470 471 472 473 474 475 476 477 478 479 480 481 482 483 484 485 486 487 488 489 490 491 492 493 494 495 496 497 498 499 500 501 502 503 504 505 506 507 508 509 510 511 512 513 514 515 516 517 518 519 520 521 522 523 524 525 526 527 528 529 530
Genesis
2:16-17 2:16-17 2:16-17 3:11 4:3-4 4:3-5 4:3-5 15:6 17:9-11 17:9-11 17:10 17:10 17:10 17:10-11 17:10-11 17:10-12 17:14 18:19 18:19
Exodus
12:3-24 12:3-24 12:21 12:23-24 12:23-24 12:24 12:27-28 12:47-48 19:5 19:6 19:8 20 20 20 20 20:4 20:4-6 20:4-6 20:5 20:5 20:6 20:19 23:17 24:3 24:3 24:3 24:3 24:3 24:7 25:9 25:40 29:42-43 29:42-43 29:42-45 29:43-45 29:45 29:45
Leviticus
10:1-2 10:1-2 10:1-3 10:1-3 10:3 10:3 10:3 11:44 19:17 19:17 26:11-12
Numbers
Deuteronomy
4:2 4:2 4:2 4:2 4:2 4:5-6 4:23-24 4:23-24 5:27 5:27 5:27 6:4-7 6:13 10:12-13 10:12-13 10:16 10:20 11:27 12:32 12:32 12:32 12:32 12:32 13:4 14:23-24 14:23-24 16:16 17:3 17:3 26:17 26:17 27:10 28:58 30:2 30:6 30:8 30:20 34:10
Joshua
1:7 1:7 22:21-29 23:6-8 24:18-22 24:19 24:19 24:22
1 Samuel
2 Samuel
1 Chronicles
2 Chronicles
Nehemiah
Psalms
15:1-2 19:7-9 23:6 24:3-6 27:4 36:7-8 65:4 79:6 84:1-2 84:4 84:10 110:3 110:3 122:6 133:3 147:19-20
Proverbs
Isaiah
5:4 8:20 8:20 8:20 29:13 29:13 29:13 29:13-14 29:13-14 35:8-9 44:5 54:13-14 57:5 59:21 59:21 59:21 59:21 60:13 60:21
Jeremiah
3:14-15 4:4 7:27 7:31 7:31 15:19 15:19 19:5 48:10
Ezekiel
16 16 20:40-41 36:27-28 43:11 43:27
Daniel
Hosea
Zechariah
Malachi
Matthew
4:10 4:10 6:2-6 10:1 10:2-4 10:17 10:38-39 15:9 15:9 15:9 15:13 15:13 15:13 16:19 16:19 16:19 16:19 17:5 17:5 17:5 17:5 17:5 17:5 18:15 18:15-17 18:15-20 18:16-17 18:16-17 18:16-18 18:16-18 18:17 18:17 18:17 18:17-18 18:17-19 18:17-20 18:18 18:18 18:18 18:19-20 18:20 18:20 18:20 23:9 24:2 24:13 24:45 24:45 24:45 24:45-51 25:14-17 26:20 26:26-27 26:26-27 26:26-27 26:26-28 26:26-28 26:27-28 28:18 28:18 28:18-20 28:18-20 28:18-20 28:19 28:19 28:19-20 28:19-20 28:19-20 28:19-20 28:20 28:20 28:20 28:20 28:20 28:20 28:20 28:20 28:20 28:20 28:20 28:20 28:20 28:20
Mark
Luke
9:26 10:1 10:1 16:29 16:29 18:1 21:36 22:19-20
John
1:12 1:18 1:18 1:29 3:3 3:3 3:5 3:5 4:21 4:21-23 4:23 4:24 5:39 5:39 6:45 8:31 9:22 9:34 12:42-45 13:12-15 13:12-15 13:13 13:23 13:35 13:35 14:13 14:15 14:21 14:23 15:14 15:14 15:14 15:14 15:16 15:17 15:20-21 16:23 16:23-24 16:26 19:30 20:19 20:21-23 20:23
Acts
1:26 1:26 2:38-39 2:41 2:41-42 2:41-42 2:41-42 2:41-42 2:41-42 2:42 2:42 2:42 2:42 2:46 2:47 3:22-23 3:23 4:19 4:34-35 6 6:1-2 6:1-3 6:2-3 6:2-3 6:3 6:3 6:3 6:4 6:4 6:5 6:5 6:5-6 6:5-6 8:1 8:4 8:20 8:20-23 8:23 9:26-27 9:27-28 11:23 11:26 11:27-28 11:29-30 11:29-30 13:2-3 13:2-3 14:16-17 14:22 14:22 14:23 14:23 14:23 14:23 14:23 14:23 14:23 14:23 14:23 14:23 14:23 14:23 14:23 14:23 14:27 15:2 15:2 15:6 15:6 15:10-11 15:23 15:30-32 16:33 17:22-31 17:23-31 18:26 18:26 20:7 20:7-8 20:17 20:17 20:17 20:17 20:17-18 20:18-20 20:25 20:27 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:28 20:35 21:9-11 21:22 26:18
Romans
1:5-6 1:5-6 1:9 1:20-21 1:21 1:21 2:14 2:14-15 4:11 6:3 6:3-5 6:3-5 6:3-6 8:15-16 8:26 10:4 10:10 10:10 12:4-8 12:5-8 12:6-8 12:6-8 12:6-8 12:7-8 12:7-8 12:7-8 12:8 12:8 12:8 12:8 12:9-10 12:12 14:1 14:11 14:23 15:14 15:14 15:26-27 15:26-27 16:1-2 16:1-2 16:12 16:16 16:16
1 Corinthians
1:1-2 1:2 1:2 1:16 3:16 3:16 3:22-23 3:22-23 4:1 4:1 4:1-2 4:14 4:14 4:15 4:15 4:17 5 5:2 5:2 5:2 5:2 5:2-6 5:3-5 5:4-5 5:4-5 5:4-5 5:4-5 5:5 5:5 5:6-7 5:7 5:7 5:11 5:12 5:13 5:13 5:13 6:2 6:11 7:14 7:17 9:14 9:16 9:17-18 10:16-17 10:16-17 10:16-17 10:16-17 10:16-17 10:16-17 10:16-17 10:32 10:32 10:32 11:18-19 11:18-19 11:20 11:20-22 11:20-23 11:23 11:23 11:23 11:23 11:23-26 11:23-26 11:23-26 11:24-25 11:24-25 11:25 11:26 11:26 11:26 11:28-29 11:30 11:30 11:33 11:33 11:33 12 12:4-6 12:4-6 12:4-8 12:7 12:7 12:7 12:8 12:8 12:12 12:15-26 12:28 12:28 12:28 12:28 12:28 12:28 12:28 12:28 12:28 12:28 12:28 12:28-33 13 13 13 14:3 14:24-25 14:25 14:34-35 14:40 16:2 16:10 16:16 16:20
2 Corinthians
1:1 1:1 2:6 2:6-7 2:6-8 2:6-8 2:6-8 2:7 2:7 2:7-8 2:8 2:8 3:7-11 3:7-11 4:3-4 4:5 4:6 4:6 6:15-18 6:16 6:16-18 6:16-18 6:17-18 7:1 7:11 8:1-15 8:1-15 8:5 8:5 8:5 8:5 8:5 8:5 8:5 10:4 10:4-6 10:8 11:28 13:10
Galatians
1:1 1:1 1:1-2 2:6-11 3:24-25 4:6 5:1-4 5:11 5:12 5:12 5:12 6:1 6:1 6:1-2 6:1-2 6:1-2 6:6 6:9
Ephesians
1:1 1:17-18 1:20-23 1:22 1:22-23 2:13-18 2:14-15 2:18 2:18 2:19-22 2:20 2:20-22 2:20-22 2:20-22 2:21-22 2:21-22 3:14-15 3:14-15 3:16-19 3:16-19 4:3-6 4:3-6 4:5 4:5 4:7-8 4:7-8 4:7-10 4:8 4:8 4:11 4:11 4:11 4:11 4:11 4:11-12 4:11-12 4:11-12 4:11-12 4:11-12 4:11-12 4:11-13 4:11-13 4:11-13 4:11-16 4:11-16 4:11-16 4:12-13 4:12-13 4:15-16 4:15-16 4:16 4:16 4:16 4:16 4:20-24 4:20-24 5:19 6:18 6:18 6:18-19
Philippians
1:1 1:1 1:1 1:1 1:1 1:1 1:10 2:2 2:15 2:15 2:15-16 2:16 2:17 3:15-16 3:17 3:18 4:6 4:8 4:8-9
Colossians
1:1-2 1:9 1:24 2:5 2:6 2:11 2:12-14 2:14 2:14 2:18-20 2:19 2:19 3:16 4:3 4:16 4:17 4:17 4:17 4:17 4:17
1 Thessalonians
1:1 2:7-8 2:11 2:11-12 3:5 3:8 3:8 5:12 5:12 5:12-13 5:14 5:14 5:14
2 Thessalonians
1:1 1:8 3:1 3:14 3:15 3:15 3:15
1 Timothy
1:10 1:18 1:19 1:19-20 1:20 1:20 1:20 1:20 1:20 2:1 2:1 2:1-2 2:11-12 3:1-2 3:1-7 3:2 3:2-7 3:2-7 3:5 3:5 3:5 3:8 3:8-13 3:8-13 3:8-13 3:15 3:15 3:15 3:15 3:15 3:15 3:15 3:15 3:15 3:15 3:15 3:15 4:5 4:5 4:11 4:12 4:14 4:14 4:14 4:14-16 4:15-16 5:10 5:17 5:17 5:17 5:17 5:17 5:17 5:17 5:17 5:19-20 5:20 5:22 6:3-5 6:14 6:14 6:20
2 Timothy
1:6-7 1:13 1:16-18 2:3 2:15 2:24-25 2:24-25 3:2-5 3:5 3:14-17 3:15-17 3:15-17 3:15-17 4:2 4:2 4:2 4:2 4:2 4:3-4 4:5 4:5 4:16
Titus
1:4 1:5 1:5 1:5 1:5 1:5 1:5 1:5 1:5 1:5 1:5 1:5 1:7 1:7 1:7 1:7-9 1:7-9 1:9 1:10 1:10 1:13 1:13 1:13 2:10 2:10 2:15 2:15 3:9-11 3:10 3:10 3:10 3:12
Hebrews
1:1-2 1:1-2 1:1-2 1:1-3 1:4 2:2 2:11 3:1 3:1 3:1-6 3:3 3:3-6 3:3-6 3:3-6 3:3-6 3:4-6 3:4-6 3:5 3:6 3:6 3:6 3:6 3:6 3:13 4:2 4:2 4:6 4:14-16 4:16 5:4-5 6:20 8:9-12 9:1 9:10-12 9:10-12 10:19-21 10:19-22 10:19-22 10:23 10:23-25 10:24 10:25 10:25 10:25-27 10:25-29 10:25-31 10:26 11:4 11:4 11:4 11:6 11:6 12:3 12:25 12:25 12:28-29 13:1 13:7 13:7 13:7 13:7 13:7 13:7 13:7 13:17 13:17 13:17 13:17 13:17 13:17 13:17 13:17 13:17 13:17 13:17
James
1:18 1:18 1:21 4:12 4:12 5:14 5:14 5:19-20
1 Peter
2:2 2:5 2:5 2:5 2:5 2:9 2:9 4:7 4:10 4:10 4:10 4:10-14 4:14-16 5:1 5:1 5:1-2 5:1-3 5:1-3 5:2 5:2 5:2 5:2 5:2 5:2 5:2 5:2 5:2 5:2-5 5:3 5:3
2 Peter
1 John
2 John
3 John
Jude
Revelation
1:13 1:20 1:20 2 2 2 2:2 2:2 2:2 2:3 2:4-5 2:5 2:10 2:10 2:13 2:14-15 2:14-15 2:20 2:20 3 3 3 3:1-2 3:3 3:3 3:9 3:20 4:9-11 5:9 5:12-13 8:3-4 11:1 13:4-5 14:6-7 14:7 17:1-5 17:5 18:4 21:3 21:3 21:3 21:3 21:3 21:14 22:18-19 22:18-19 22:18-19
445 446 447 448 449 450 451 452 453 454 455 456 457 458 459 460 461 462 463 464 465 466 467 468 469 470 471 472 473 474 475 476 477 478 479 480 481 482 483 484 485 486 487 488 489 490 491 492 493 494 495 496 497 498 499 500 501 502 503 504 505 506 507 508 509 510 511 512 513 514 515 516 517 518 519 520 521 522 523 524 525 526 527 528 529 530