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CHAPTER 9.

CHRIST, THOUGH KNOWN TO THE JEWS UNDER THE LAW, YET ONLY MANIFESTED UNDER THE GOSPEL.

There are three principal heads in this chapter. I. Preparatory to a consideration of the knowledge of Christ, and the benefits procured by him; the 1st and 2nd sections are occupied with the dispensation of this knowledge, which, after the manifestation of Christ in the flesh, was more clearly revealed than under the Law. II. A refutation of the profane dream of Servetus, that the promises are entirely abrogated, sec. 3. Likewise, a refutation of those who do not properly compare the Law with the Gospel, sec. 4. III. A necessary and brief exposition of the ministry of John Baptist, which occupies an intermediate place between the law and the Gospel.

Sections.

1. The holy fathers under the Law saw the day of Christ, though obscurely. He is more fully revealed to us under the Gospel. A reason for this, confirmed by the testimony of Christ and his Apostles.

2. The term Gospel, used in its most extensive sense, comprehends the attestations of mercy which God gave to the fathers. Properly, however, it means the promulgation of grace exhibited in the God-man Jesus Christ.

3. The notion of Servetus, that the promises are entirely abolished, refuted. Why we must still trust to the promises of God. Another reason. Solution of a difficulty.

4. Refutation of those who do not properly compare the Law and the Gospel. Answer to certain questions here occurring. The Law and the Gospel briefly compared.

5. Third part of the chapter. Of the ministry of John the Baptist.

1. Since God was pleased (and not in vain) to testify in ancient times by means of expiations and sacrifices that he was a Father, and to set apart for himself a chosen people, he was doubtless known even then in the same character in which he is now fully revealed to us. Accordingly Malachi, having enjoined the Jews to attend to the Law of Moses (because after his death there was to be an interruption of the prophetical office), immediately after declares that the Sun of righteousness should arise (); thus intimating, that though the Law had the effect of keeping the pious in expectation of the coming Messiah, there was ground to hope for much greater light on his advent. For this reason, Peter, speaking of the ancient prophets, says, “Unto whom it was revealed, that not unto themselves, but unto us, they did minister the things which are now reported unto you by them that have preached the gospel unto you, with the Holy Ghost sent down from heaven,” (). Not that the prophetical doctrine was useless to the ancient people, or unavailing to the prophets themselves, but that they did not obtain possession of the treasure which God has transmitted to us by their hands. The grace of which they testified is now set familiarly before our eyes. They had only a slight foretaste; to us is given a fuller fruition. Our Saviour, accordingly, while he declares that Moses testified of him, extols the superior measure of grace bestowed upon us (). Addressing his disciples, he says, “Blessed are your eyes, for they see, and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them, and to hear those things which ye hear, and have not heard them,” (; ). It is no small commendation of the gospel revelation, that God has preferred us to holy men of old, so much distinguished for piety. There is nothing in this view inconsistent with another passage, in which our Saviour says, “Your father Abraham rejoiced to see my day, and he saw it and was glad,” (). For though the event being remote, his view of it was obscure, he had full assurance that it would one day be accomplished; and hence the joy which the holy patriarch experienced even to his death. Nor does John Baptist, when he says, “No man has seen God at any time; the only begotten Son, which is in the bosom of the Father, he has declared him,” (), exclude the pious who had previously died from a participation in the knowledge and light which are manifested in the person of Christ; but comparing their condition with ours, he intimates that the mysteries which they only beheld dimly under shadows are made clear to us; as is well explained by the author of the Epistle to the Hebrews, in these words, “God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, has in these last days spoken unto us by his Son,” (). Hence, although this only begotten Son, who is now to us the brightness of his Father’s glory and the express image of his person, was formerly made known to the Jews, as we have elsewhere shown from Paul, that he was the Deliverer under the old dispensation; it is nevertheless true, as Paul himself elsewhere declares, that “God, who commanded the light to shine out of darkness, has shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ,” (); because, when he appeared in this his image, he in a manner made himself visible, his previous appearance having been shadowy and obscure. More shameful and more detestable, therefore, is the ingratitude of those who walk blindfold in this meridian light. Accordingly, Paul says that “the god of this world has blinded their minds, lest the light of the glorious gospel of Christ should shine unto them,” ().

2. By the Gospel, I understand the clear manifestation of the mystery of Christ. I confess, indeed, that inasmuch as the term Gospel is applied by Paul to the doctrine of faith (), it includes all the promises by which God reconciles men to himself, and which occur throughout the Law. For Paul there opposes faith to those terrors which vex and torment the conscience when salvation is sought by means of works. Hence it follows that Gospel, taken in a large sense, comprehends the evidences of mercy and paternal favour which God bestowed on the Patriarchs. Still, by way of excellence, it is applied to the promulgation of the grace manifested in Christ. This is not only founded on general use, but has the sanction of our Saviour and his Apostles. Hence it is described as one of his peculiar characteristics, that he preached the Gospel of the kingdom (; 9:35; ). Mark, in his preface to the Gospel, calls it “The beginning of the Gospel of Jesus Christ.” There is no use of collecting passages to prove what is already perfectly known. Christ at his advent “brought life and immortality to light through the Gospel,” (). Paul does not mean by these words that the Fathers were plunged in the darkness of death before the Son of God became incarnate; but he claims for the Gospel the honourable distinction of being a new and extraordinary kind of embassy, by which God fulfilled what he had promised, these promises being realised in the person of the Son. For though believers have at all times experienced the truth of Paul’s declaration, that “all the promises of God in him are yea and amen,” inasmuch as these promises were sealed upon their hearts; yet because he has in his flesh completed all the parts of our salvation, this vivid manifestation of realities was justly entitled to this new and special distinction. Accordingly, Christ says, “Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man.” For though he seems to allude to the ladder which the Patriarch Jacob saw in vision, he commends the excellence of his advent in this, that it opened the gate of heaven, and gave us familiar access to it.

3. Here we must guard against the diabolical imagination of Servetus, who, from a wish, or at least the pretence of a wish, to extol the greatness of Christ, abolishes the promises entirely, as if they had come to an end at the same time with the Law. He pretends, that by the faith of the Gospel all the promises have been fulfilled; as if there was no distinction between us and Christ. I lately observed that Christ had not left any part of our salvation incomplete; but from this it is erroneously inferred, that we are now put in possession of all the blessings purchased by him; thereby implying, that Paul was incorrect in saying, “We are saved by hope,” (). I admit, indeed, that by believing in Christ we pass from death unto life; but we must at the same time remember the words of John, that though we know we are “the sons of God,” “it does not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is,” (). Therefore, although Christ offers us in the Gospel a present fulness of spiritual blessings, fruition remains in the keeping of hope,22 26 226 “Sub custodia spei.”—French, “sous la garde, et comme sous le cachet d’espoir;” under the guard, and as it were, under the seal of hope. until we are divested of corruptible flesh, and transformed into the glory of him who has gone before us. Meanwhile, in leaning on the promises, we obey the command of the Holy Spirit, whose authority ought to have weight enough with us to silence all the barkings of that impure dog. We have it on the testimony of Paul, that “Godliness is profitable unto all things, having promise of the life that now is, and of that which is to come,” (); for which reason, he glories in being “an apostle of Jesus Christ, according to the promise of life which is in Christ Jesus” (). And he elsewhere reminds us, that we have the same promises which were given to the saints in ancient time (). In fine, he makes the sum of our felicity consist in being sealed with the Holy Spirit of promise. Indeed we have no enjoyment of Christ, unless by embracing him as clothed with his own promises. Hence it is that he indeed dwells in our hearts and yet we are as pilgrims in regard to him, because “we walk by faith, not by sight,” (). There is no inconsistency in the two things—viz. that in Christ we possess every thing pertaining to the perfection of the heavenly life, and yet that faith is only a vision “of things not seen,” (). Only there is this difference to be observed in the nature or quality of the promises, that the Gospel points with the finger to what the Law shadowed under types.

4. Hence, also, we see the error of those who, in comparing the Law with the Gospel, represent it merely as a comparison between the merit of works, and the gratuitous imputation of righteousness. The contrast thus made is by no means to be rejected, because, by the term Law, Paul frequently understands that rule of holy living in which God exacts what is his due, giving no hope of life unless we obey in every respect; and, on the other hand, denouncing a curse for the slightest failure. This Paul does when showing that we are freely accepted of God, and accounted righteous by being pardoned, because that obedience of the Law to which the reward is promised is nowhere to be found. Hence he appropriately represents the righteousness of the Law and the Gospel as opposed to each other. But the Gospel has not succeeded the whole Law in such a sense as to introduce a different method of salvation. It rather confirms the Law, and proves that every thing which it promised is fulfilled. What was shadow, it has made substance. When Christ says that the Law and the Prophets were until John, he does not consign the fathers to the curse, which, as the slaves of the Law, they could not escape. He intimates that they were only imbued with the rudiments, and remained far beneath the height of the Gospel doctrine. Accordingly Paul, after calling the Gospel “the power of God unto salvation to every one that believeth,” shortly after adds, that it was “witnessed by the Law and the Prophets,” (; 3:21). And in the end of the same Epistle, though he describes “the preaching of Jesus Christ” as “the revelation of the mystery which was kept secret since the world began,” he modifies the expression by adding, that it is “now made manifest” “by the scriptures of the prophets,” (). Hence we infer, that when the whole Law is spoken of, the Gospel differs from it only in respect of clearness of manifestation. Still, on account of the inestimable riches of grace set before us in Christ, there is good reason for saying, that by his advent the kingdom of heaven was erected on the earth ().

5. John stands between the Law and the Gospel, holding an intermediate office allied to both. For though he gave a summary of the Gospel when he pronounced Christ to be “the Lamb of God who taketh away the sin of the world,” yet, inasmuch as he did not unfold the incomparable power and glory which shone forth in his resurrection, Christ says that he was not equal to the Apostles. For this is the meaning of the words: “Among them that are born of woman, there has not risen a greater than John the Baptist: notwithstanding, he that is least in the kingdom of heaven is greater than he,” (). He is not there commending the persons of men, but after preferring John to all the Prophets, he gives the first place to the preaching of the Gospel, which is elsewhere designated by the kingdom of heaven. When John himself, in answer to the Jews, says that he is only “a voice,” (), as if he were inferior to the Prophets it is not in pretended humility but he means to teach that the proper embassy was not entrusted to him, that he only performed the office of a messenger, as had been foretold by Malachi, “Behold, I will send you Elijah the prophets before the coming of the great and dreadful day of the Lord,” (). And, indeed, during the whole course of his ministry, he did nothing more than prepare disciples for Christ. He even proves from Isaiah that this was the office to which he was divinely appointed. In this sense, he is said by Christ to have been “a burning and a shining light,” (), because full day had not yet appeared. And yet this does not prevent us from classing him among the preachers of the gospel, since he used the same baptism which was afterwards committed to the Apostles. Still, however, he only began that which had freer course under the Apostles, after Christ was taken up into the heavenly glory.


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Institutes

Title Page
Prefaces
PREFACE TO THE ELECTRONIC EDITION.
INTRODUCTION
THE PRINTERS TO THE READERS.
THE ORIGINAL TRANSLATOR’S PREFACE.
PREFATORY ADDRESS TO HIS MOST CHRISTIAN MAJESTY, THE MOST MIGHTY AND ILLUSTRIOUS MONARCH, FRANCIS, KING OF THE FRENCH, HIS SOVEREIGN
THE EPISTLE TO THE READER
SUBJECT OF THE PRESENT WORK
EPISTLE TO THE READER.
METHOD AND ARRANGEMENT,OR SUBJECT OF THE WHOLE WORK.
GENERAL INDEX OF CHAPTERS.
INSTITUTES OF THE CHRISTIAN RELIGION
BOOK FIRST. - OF THE KNOWLEDGE OF GOD THE CREATOR
ARGUMENT.
CHAPTER 1. - THE KNOWLEDGE OF GOD AND OF OURSELVES MUTUALLY CONNECTED. —NATURE OF THE CONNECTION.
CHAPTER 2. - WHAT IT IS TO KNOW GOD,—TENDENCY OF THIS KNOWLEDGE.
CHAPTER 3. - THE KNOWLEDGE OF GOD NATURALLY IMPLANTED IN THE HUMAN MIND.
CHAPTER 4. - THE KNOWLEDGE OF GOD STIFLED OR CORRUPTED, IGNORANTLY OR MALICIOUSLY.
CHAPTER 5. - THE KNOWLEDGE OF GOD CONSPICUOUS IN THE CREATION, AND CONTINUAL GOVERNMENT OF THE WORLD.
CHAPTER 6. - THE NEED OF SCRIPTURE, AS A GUIDE AND TEACHER, IN COMING TO GOD AS A CREATOR
CHAPTER 7. - THE TESTIMONY OF THE SPIRIT NECESSARY TO GIVE FULL AUTHORITY TO SCRIPTURE. THE IMPIETY OF PRETENDING THAT THE CREDIBILITY OF SCRIPTURE DEPENDS ON THE JUDGMENT OF THE CHURCH.
CHAPTER 8. - THE CREDIBILITY OF SCRIPTURE SUFFICIENTLY PROVED IN SO FAR AS NATURAL REASON ADMITS.
CHAPTER 9. - ALL THE PRINCIPLES OF PIETY SUBVERTED BY FANATICS, WHO SUBSTITUTE REVELATIONS FOR SCRIPTURE.
CHAPTER 10. - IN SCRIPTURE, THE TRUE GOD OPPOSED, EXCLUSIVELY, TO ALL THE GODS OF THE HEATHEN.
CHAPTER 11. - IMPIETY OF ATTRIBUTING A VISIBLE FORM TO GOD.—THE SETTING UP OF IDOLS A DEFECTION FROM THE TRUE GOD.
CHAPTER 12. - GOD DISTINGUISHED FROM IDOLS, THAT HE MAY BE THE EXCLUSIVE OBJECT OF WORSHIP.
CHAPTER 13. - THE UNITY OF THE DIVINE ESSENCE IN THREE PERSONS TAUGHT, IN SCRIPTURE, FROM THE FOUNDATION OF THE WORLD.
CHAPTER 14. - IN THE CREATION OF THE WORLD, AND ALL THINGS IN IT, THE TRUE GOD DISTINGUISHED BY CERTAIN MARKS FROM FICTITIOUS GODS.
CHAPTER 15. - STATE IN WHICH MAN WAS CREATED. THE FACULTIES OF THE SOUL—THE IMAGE OF GOD—FREE WILL—ORIGINAL RIGHTEOUSNESS
CHAPTER 16. - THE WORLD, CREATED BY GOD, STILL CHERISHED AND PROTECTED BY HIM. EACH AND ALL OF ITS PARTS GOVERNED BY HIS PROVIDENCE.
CHAPTER 17. - USE TO BE MADE OF THE DOCTRINE OF PROVIDENCE.
CHAPTER 18. - THE INSTRUMENTALITY OF THE WICKED EMPLOYED BY GOD, WHILE HE CONTINUES FREE FROM EVERY TAINT
BOOK SECOND. - OF THE KNOWLEDGE OF GOD THE REDEEMER, IN CHRIST, AS FIRST MANIFESTED TO THE FATHERS, UNDER THE LAW, AND THEREAFTER TO US UNDER THE GOSPEL.
ARGUMENT.
CHAPTER 1. - THROUGH THE FALL AND REVOLT OF ADAM, THE WHOLE HUMAN RACE MADE ACCURSED AND DEGENERATE. OF ORIGINAL SIN.
CHAPTER 2. - MAN NOW DEPRIVED OF FREEDOM OF WILL, AND MISERABLY ENSLAVED.
CHAPTER 3. - EVERY THING PROCEEDING FROM THE CORRUPT NATURE OF MAN DAMNABLE.
CHAPTER 4. - HOW GOD WORKS IN THE HEARTS OF MEN.
CHAPTER 5. - THE ARGUMENTS USUALLY ALLEGED IN SUPPORT OF FREE WILL REFUTED.
CHAPTER 6. - REDEMPTION FOR MAN LOST TO BE SOUGHT IN CHRIST.
CHAPTER 7. - THE LAW GIVEN, NOT TO RETAIN A PEOPLE FOR ITSELF, BUT TO KEEP ALIVE THE HOPE OF SALVATION IN CHRIST UNTIL HIS ADVENT.
CHAPTER 8. - EXPOSITION OF THE MORAL LAW.
CHAPTER 9. - CHRIST, THOUGH KNOWN TO THE JEWS UNDER THE LAW, YET ONLY MANIFESTED UNDER THE GOSPEL.
CHAPTER 10. - THE RESEMBLANCE BETWEEN THE OLD TESTAMENT AND THE NEW.
CHAPTER 11. - THE DIFFERENCE BETWEEN THE TWO TESTAMENTS.
CHAPTER 12. - CHRIST, TO PERFORM THE OFFICE OF MEDIATOR, BEHOVED TO BECOME MAN.
CHAPTER 13. - CHRIST CLOTHED WITH THE TRUE SUBSTANCE OF HUMAN NATURE.
CHAPTER 14. - HOW TWO NATURES CONSTITUTE THE PERSON OF THE MEDIATOR.
CHAPTER 15. - THREE THINGS BRIEFLY TO BE REGARDED IN CHRIST—VIZ. HIS OFFICES OF PROPHET, KING, AND PRIEST.
CHAPTER 16. - HOW CHRIST PERFORMED THE OFFICE OF REDEEMER IN PROCURING OUR SALVATION. THE DEATH, RESURRECTION, AND ASCENSION OF CHRIST.
CHAPTER 17. - CHRIST RIGHTLY AND PROPERLY SAID TO HAVE MERITED GRACE AND SALVATION FOR US.
BOOK THIRD. - THE MODE OF OBTAINING THE GRACE OF CHRIST. THE BENEFITS IT CONFERS, AND THE EFFECTS RESULTING FROM IT.
ARGUMENT.
CHAPTER 1. - THE BENEFITS OF CHRIST MADE AVAILABLE TO US BY THE SECRET OPERATION OF THE SPIRIT.
CHAPTER 2. - OF FAITH. THE DEFINITION OF IT. ITS PECULIAR PROPERTIES.
CHAPTER 3. - REGENERATION BY FAITH. OF REPENTANCE.
CHAPTER 4. - PENITENCE, AS EXPLAINED IN THE SOPHISTICAL JARGON OF THE SCHOOLMEN, WIDELY DIFFERENT FROM THE PURITY REQUIRED BY THE GOSPEL. OF CONFESSION AND SATISFACTION.
CHAPTER 5. - OF THE MODES OF SUPPLEMENTING SATISFACTION—VIZ. INDULGENCES AND PURGATORY.
CHAPTER 6. - THE LIFE OF A CHRISTIAN MAN. SCRIPTURAL ARGUMENTS EXHORTING TO IT.
CHAPTER 7. - A SUMMARY OF THE CHRISTIAN LIFE. OF SELF-DENIAL.
CHAPTER 8. - OF BEARING THE CROSS—ONE BRANCH OF SELF-DENIAL.
CHAPTER 9. - OF MEDITATING ON THE FUTURE LIFE.
CHAPTER 10. - HOW TO USE THE PRESENT LIFE, AND THE COMFORTS OF IT.
CHAPTER 11. - OF JUSTIFICATION BY FAITH. BOTH THE NAME AND THE REALITY DEFINED.
CHAPTER 12. - NECESSITY OF CONTEMPLATING THE JUDGMENT-SEAT OF GOD, IN ORDER TO BE SERIOUSLY CONVINCED OF THE DOCTRINE OF GRATUITOUS JUSTIFICATION.
CHAPTER 13. - TWO THINGS TO BE OBSERVED IN GRATUITOUS JUSTIFICATION.
CHAPTER 14. - THE BEGINNING OF JUSTIFICATION. IN WHAT SENSE PROGRESSIVE.
CHAPTER 15. - THE BOASTED MERIT OF WORKS SUBVERSIVE BOTH OF THE GLORY OF GOD, IN BESTOWING RIGHTEOUSNESS, AND OF THE CERTAINTY OF SALVATION.
CHAPTER 16. - REFUTATION OF THE CALUMNIES BY WHICH IT IS ATTEMPTED TO THROW ODIUM ON THIS DOCTRINE.
CHAPTER 17. - THE PROMISES OF THE LAW AND THE GOSPEL RECONCILED.
CHAPTER 18. - THE RIGHTEOUSNESS OF WORKS IMPROPERLY INFERRED FROM REWARDS.
CHAPTER 19. - OF CHRISTIAN LIBERTY.
CHAPTER 20. - OF PRAYER—A PERPETUAL EXERCISE OF FAITH. THE DAILY BENEFITS DERIVED FROM IT.
CHAPTER 21. - OF THE ETERNAL ELECTION, BY WHICH GOD HAS PREDESTINATED SOME TO SALVATION, AND OTHERS TO DESTRUCTION.
CHAPTER 22. - THIS DOCTRINE CONFIRMED BY PROOFS FROM SCRIPTURE.
CHAPTER 23. - REFUTATION OF THE CALUMNIES BY WHICH THIS DOCTRINE IS ALWAYS UNJUSTLY ASSAILED.
CHAPTER 24. - ELECTION CONFIRMED BY THE CALLING OF GOD. THE REPROBATE BRING UPON THEMSELVES THE RIGHTEOUS DESTRUCTION TO WHICH THEY ARE DOOMED.
CHAPTER 25. - OF THE LAST RESURRECTION.
BOOK FOURTH. - OF THE HOLY CATHOLIC CHURCH
ARGUMENT.
CHAPTER 1. - OF THE TRUE CHURCH. DUTY OF CULTIVATING UNITY WITH HER, AS THE MOTHER OF ALL THE GODLY.
CHAPTER 2. - COMPARISON BETWEEN THE FALSE CHURCH AND THE TRUE.
CHAPTER 3. - OF THE TEACHERS AND MINISTERS OF THE CHURCH. THEIR ELECTION AND OFFICE.
CHAPTER 4. - OF THE STATE OF THE PRIMITIVE CHURCH, AND THE MODE OF GOVERNMENT IN USE BEFORE THE PAPACY.
CHAPTER 5. - THE ANCIENT FORM OF GOVERNMENT UTTERLY CORRUPTED BY THE TYRANNY OF THE PAPACY.
CHAPTER 6. - OF THE PRIMACY OF THE ROMISH SEE.
CHAPTER 7. - OF THE BEGINNING AND RISE OF THE ROMISH PAPACY, TILL IT ATTAINED A HEIGHT BY WHICH THE LIBERTY OF THE CHURCH WAS DESTROYED, AND ALL TRUE RULE OVERTHROWN.
CHAPTER 8. - OF THE POWER OF THE CHURCH IN ARTICLES OF FAITH. THE UNBRIDLED LICENCE OF THE PAPAL CHURCH IN DESTROYING PURITY OF DOCTRINE.
CHAPTER 9. - OF COUNCILS AND THEIR AUTHORITY
CHAPTER 10. - OF THE POWER OF MAKING LAWS. THE CRUELTY OF THE POPE AND HIS ADHERENTS, IN THIS RESPECT, IN TYRANNICALLY OPPRESSING AND DESTROYING SOULS.
CHAPTER 11. - OF THE JURISDICTION OF THE CHURCH, AND THE ABUSES OF IT, AS EXEMPLIFIED IN THE PAPACY.
CHAPTER 12. - OF THE DISCIPLINE OF THE CHURCH, AND ITS PRINCIPAL USE IN CENSURES AND EXCOMMUNICATION.
CHAPTER 13. - OF VOWS. THE MISERABLE ENTANGLEMENTS CAUSED BY VOWING RASHLY.
CHAPTER 14. - OF THE SACRAMENTS.
CHAPTER 15. - OF BAPTISM.
CHAPTER 16. - PÆDOBAPTISM. ITS ACCORDANCE WITH THE INSTITUTION OF CHRIST, AND THE NATURE OF THE SIGN.
CHAPTER 17. - OF THE LORD’S SUPPER, AND THE BENEFITS CONFERRED BY IT
CHAPTER 18 - OF THE POPISH MASS. HOW IT NOT ONLY PROFANES, BUT ANNIHILATES THE LORD’S SUPPER.
CHAPTER 19. - OF THE FIVE SACRAMENTS, FALSELY SO CALLED. THEIR SPURIOUSNESS PROVED, AND THEIR TRUE CHARACTER EXPLAINED.
CHAPTER 20. - OF CIVIL GOVERNMENT.
ONE HUNDRED APHORISMS,
BOOK 1
BOOK 2
BOOK 3
BOOK 4
Book of Concord (Triglot Concordia): The Symbolical Books of the Ev. Lutheran Church | Calvin's Institutes | Dolorous Passion of Our Lord Jesus Christ | Heretics by Gilbert K. Chesterton (1874-1936) | Imitation of Christ by Thomas a Kempis | Josephus: The Complete Works | Orthodoxy by Gilbert K. Chesterton (1874-1936) | Sermons on Gospel Themes by Charles G. Finney (1792-1875) | The Pilgrim's Progress by John Bunyan (1628-1688) | The Practice of the Presence of God: The Best Rule of Holy Life by Brother Lawrence (Nicholas Herman, 1605-1691) | Walther's Law and Gospel | Westminster Confession & Catechisms |
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