Jacob is a striking example of wretchedness in his outward condition, 2.10.12; the hope of; was not founded only on earthly objects, 2.10.13; the ladder of, at which the Lord of hosts was seated, what was meant by, 1.14.12;

Jephthah, the rash vow of, 4.13.3.

Jerusalem, in what sense the name of God was applied to, 1.13.9.

Jesuits, wicked doctrine of the, about repentance, 3.3.2.

Jesus, why our Redeemer is so called, 2.16.1, 2.16.19; observation of Bernard on the name, 2.16.1. See Christ.

Jews, the prerogatives of the, 2.11.11; were the first born in the family of God, 4.16.14.

John the Baptist held an intermediate office between the Law and the Gospel, 2.9.5; the baptism of, was the same with that of the Apostles, 4.15.7; for what purpose he was sanctified from the womb, 4.16.17.

Judas, in what sense he was one of the elect, 3.24.9; ate the bread of the Lord, but not bread which was the Lord, in the Lord's Supper, 4.17.34.

Judgment, the last, will be exercised by Christ on the quick and the dead, 2.16.17; the severity of the divine vengeance on the reprobate in, 3.25.12.

Judgments of God, the, are twofold, for the chastisement of the elect, and the punishment of the reprobate, 3.4.32.

Jurisdiction of the Church, the, relates to discipline, 4.11.1; is not temporary, but perpetual, 4.11.4; is altogether distinct from civil government, 4.11.3; the aim and use of, in the primitive Church, 4.11.5; was not administered by one individual, but by a lawful consistory, 4.11.6; was kept distinct from the power of the sword, 4.11.5; was gradually transferred to the clergy and the Bishop, 4.11.7; and from the Bishop to his officials, ib.

Justification by faith is a doctrine of the highest importance, 3.11.1; is a forensic term, 3.11.2; has various meanings, 3.11.3; compared with other terms, such as acceptance, imputation, &c., 3.11.4; differs widely from that essential righteousness, of which Osiander dreams, 3.11.5; is reconciliation with God, and consists solely in the remission of sins, 3.11.21; is obtained entirely by the intervention of Christ's righteousness, 3.11.23; cannot be properly understood without contemplating the judgment-seat of God, 3.12.1; secures two ends, the glory of God and the peace of conscience, 3.13.1; in what sense it is progressive, 3.14; refutation of the calumnies by which it is attempted to throw odium on this doctrine, 3.16.1 ; of the first calumny, that we destroy good works, ib.; of the second calumny, that men's minds are withdrawn from the desire of well-doing, 3.16.2; reply to the objection drawn from the legal promises made to the observers of the Law, 3.17.1; from the history of Cornelius, 3.17.4; from those passages which distinguish good works by the name of righteousness, and declare that man is justified by them, 3.17.7; from an attempt to set the Apostles, James and Paul, at variance, 3.17.11; from the words of Paul, that not the hearers of the Law are just before God, but the doers of the Law shall be justified, 3.17.12; from those passages in which believers boldly submit their righteousness to the judgment of God, and wish to be judged accordingly, 3.17.14; from those passages which ascribe righteousness and life to the ways of believers, 3.17.14.

Justification by works cannot be inferred from the promises made to them, 3.18.1; derives no countenance from the term reward, 3.18.2; what the Apostle James means by, 3.17.11; exposure of the subterfuges of the Schoolmen concerning, 3.14.12.

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