60:
960:
841:
1062:(1643–1729) attacked both the Half-Way practice and the more exclusive admission policy, writing that the doctrine of local church covenants "is wholly unscriptural, is the reason that many among us are shut out of the church, to whom church privileges do belong." Stoddard still believed that New England was a Christian nation and that it had a national covenant with God. The existence of such a covenant, however, required all citizens to partake of the Lord's Supper.
927:
covenant" in which "they give up themselves and their children to the Lord, and subject themselves to the
Government of Christ in the Church". These baptized but unconverted members were not to be admitted to the Lord's Supper or vote on church business (such as choosing ministers or disciplining other members) until they had professed conversion.
887:. Initially, the Platform included language declaring that baptism was open to all descendants of converted church members who "cast not off the covenant of God by some scandalous and obstinate going on in sin". Nevertheless, this statement was not included in the final version of the Platform due to the opposition of important figures, such as
1090:. This covenant was an internal covenant, taking place in the heart. Infant baptism and the Lord's Supper were covenant privileges available only to "visible and professing saints". Opponents of the Awakening saw Edwards' views as a threat to family well-being and the social order, which they believed were promoted by the Half-Way system.
1144:
identifies its adoption as the final step in "the transformation of
Congregationalism from a religious Utopia to a legalized order" in which assurance of salvation became essentially a private matter and the "churches were pledged, in effect, not to pry into the genuineness of any religious emotions,
1164:
in
Massachusetts. While second-generation colonists were having conversion experiences similar to those of their parents, the second generation often doubted the validity of their own experiences. Pope and Morgan theorize that it was scrupulosity rather than impiety that led to the decline in church
1000:
By the 1660s, churches in
Connecticut were divided between those who utilized the Half-Way Covenant, those who completely rejected it and those who allowed anyone to be a full member. With the colony's clergy divided over the issue, the Connecticut legislature decided in 1669 that it would tolerate
996:
churchgoers. Supporters believed the Half-Way
Covenant was a "middle way" between the extremes of either admitting the ungodly into the church or stripping unconverted adults of their membership in the baptismal covenant. At least in this way, they argued, a larger number of people would be subject
991:
to giving the unconverted access to the Lord's Supper. Supporters argued that to deny baptism and inclusion in the covenant to the grandchildren of first generation members was in essence claiming that second-generation parents had forfeited their membership and "discovenanted themselves", despite
950:
Under congregationalist polity, the decision to accept or reject the Half-Way
Covenant belonged to each congregation. Some churches rejected it and maintained the original standard into the 1700s. Other churches went beyond the Half-Way Covenant, opening baptism to all infants whether or not their
666:
The Half-Way
Covenant was proposed as a solution to this problem. It allowed baptized but unconverted parents to present their own children for baptism; however, they were denied the other privileges of church membership. The Half-Way Covenant was endorsed by an assembly of ministers in 1657 and a
818:
by God. While children could not be presumed to be regenerated, it was believed that children of church members were already included in the church covenant on the basis of their parent's membership and had the right to receive the initial sacrament of baptism. When these baptized children became
1168:
Historian Mark Noll writes that by keeping the rising generation officially within the church the Half-Way
Covenant actually preserved New England's Puritan society, while also maintaining conversion as the standard for full church membership. Due to its widespread adoption, most New Englanders
1148:
Historian Sydney
Ahlstrom writes that the covenant was "itself no proof of declension" but that it "documented the passing of churches composed solely of regenerate 'saints'." Historian Francis Bremer writes that it weakened the unity of the Congregational churches and that the bitter fighting
1044:
As the Half-Way
Covenant became widely adopted, it became typical for a New England congregation to have a group of regular churchgoers who were considered Christians by their behavior but who never professed conversion. Often, these half-way members outnumbered full members. One Massachusetts
831:
and entry into the covenant. As this group increased, Congregationalists grew concerned that the church's influence over society would weaken unless these unconverted adults and their children were kept in the church. It seemed that the Puritan ideal of a pure church of authentic converts was
926:
declined to take part, insisting on adhering to the older practice. The assembly recommended that the children of unconverted baptized adults receive baptism if their parents publicly agreed with Christian doctrine and affirmed the church covenant in a ceremony known as "owning the baptismal
852:, Massachusetts, asked the advice of Boston's First Church concerning a church member's desire to have his grandchild baptized even though neither of his parents were full members. First Church recommended that this be allowed. The issue was brought up on other occasions from time to time.
790:
in which they recounted to the congregation the process by which they became convinced of their election. This practice spread to other churches and by 1640 had become a requirement throughout New England. With this new rule, the Puritans believed they had come closer to making the
1053:
The Half-Way Covenant continued to be practiced by three-fourths of New England's churches into the 1700s, but opposition continued from those wanting a return to the strict admission standards as well as those who wanted the removal of all barriers to church membership.
986:
Critics argued that the Half-Way Covenant would end commitment to the Puritan ideal of a regenerate church membership, either by permanently dividing members into two classes (those with access to the Lord's Supper and those with only baptism) or by starting the
826:
By the 1650s and 1660s, the baptized children of this first generation had become adults themselves and were beginning to have children; however, many within this second generation had not experienced conversion. As a result, their children were denied
675:
The Half-Way Covenant's adoption has been interpreted by some historians as signaling the decline of New England Puritanism and the ideal of the church as a body of exclusively converted believers. For other historians, it signaled a move away from
1093:
The Great Awakening left behind several religious factions in New England, and all of them had different views on the covenant. In this environment, the Half-Way system ceased to function as a source of religious and social cohesion. The
1066:
was justified because Stoddard believed the sacrament was a "converting ordinance" that prepared people for conversion. Stoddardeanism was an attempt to reach people with the gospel more effectively, but it did so, according to historian
938:
delegates to deliberate further on the question of who should be baptized. Like the 1657 assembly, the Synod of 1662 endorsed the Half-Way Covenant. Among the 70 members of the synod, the strongest advocate for the Half-Way Covenant was
1041:(1679-1680) to consider the causes for decline. By the end of the 17th century, four out of every five Congregational churches in Massachusetts had adopted the Half-Way Covenant, with some also extending access to the Lord's Supper.
1086:, Stoddard's grandson, was influential in undermining both Stoddardeanism and the Half-Way Covenant, but he also attacked the very idea of a national covenant. Edwards believed there was only one covenant between God and man—the
1110:
or a converting ordinance. As a result, they believed that distinguishing between full members and half-way members was "undemocratic, illiberal, and anachronistic". These liberal currents would eventually lead to beliefs in
1139:
saw the Half-Way Covenant's adoption as the beginning of the decline of New England's churches that continued into the 1800s. Some historians also identify the Half-Way Covenant with Puritan decline or declension. Historian
671:
in 1662. Nevertheless, it was highly controversial among Congregationalists with many conservatives being afraid it would lead to lower standards within the church. A number of Congregational churches split over the issue.
1028:
Until 1676, opponents of the Half-Way Covenant in Massachusetts were successful at preventing its adoption in all major churches. That year marked the beginning of a long series of crises in Massachusetts, beginning with
910:, Connecticut, called for a synod to settle the issue, and he warned that if this did not occur the Connecticut churches would proceed to implement halfway covenant principles. Between 1654 and 1656, the churches at
1024:
between the two churches, and the conflict affected the rest of Massachusetts' Congregational churches. Those who were against the Half-Way Covenant favored First Church and those who approved favored Third Church.
917:
The provisions of the Half-Way Covenant were outlined and endorsed by a meeting of ministers initiated by the legislatures of Connecticut and Massachusetts. This ministerial assembly met in Boston on June 4, 1657.
785:
in 1634 during a religious revival in which an unusually large number of converts joined the church. Before being admitted into the church, the converts engaged in a Puritan practice of lay sermonizing or
1016:, a Half-Way supporter, in 1667. Davenport was called by the congregation as its new pastor, and this was followed by the withdrawal of 28 disgruntled members who formed Third Church (better known as
1008:
The churches of Massachusetts were slower to accept inclusive baptism policies. Lay church members were divided with some supporting the new measures and others strongly opposing. The result was
1102:
Congregationalists who dominated the churches in Boston and on the East Coast rejected the necessity of any specific conversion experience and would come to believe that the Lord's Supper was a
1001:
both inclusive and exclusive baptism practices. It also permitted churches divided over the issue to split. Several churches split over the Half-Way Covenant's adoption, including churches at
663:. Conversion experiences were less common among second-generation colonists, and this became an issue when these unconverted adults had children of their own who were ineligible for baptism.
1946:
750:. According to the Puritan vision, every church member should be a "visible saint", someone who not only demonstrated an understanding of Christian doctrine and was free of social
2194:
1152:
Historian Robert G. Pope questioned the "myth of declension", writing that the process labeled decline was, in reality, the "maturation" of the Congregational churches away from
1002:
1169:
continued to be included within the covenant bonds linking individuals, churches and society until the First Great Awakening definitively marked the end of the Puritan era.
385:
1012:
as congregations divided over implementing the synod's recommendations. A prominent example was the division of Boston's First Church after the death of its pastor
684:
and the necessity of conversion. Liberal Congregational churches extended church membership to all professing Christians, and in time many of these churches became
225:
770:
to be judged by the congregation. If accepted, they could affirm the church covenant and receive the privileges of membership, which included participating in the
59:
235:
1037:(1693). Many Puritans believed God was punishing the colony for failing to bring more people into the covenant. The Massachusetts General Court called the
456:
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230:
245:
743:
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521:
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1981:
771:
155:
1082:(1734–1745), "The ideal of a regenerate membership was renewed, while Stoddardeanism and the Half-Way Covenant were called into question."
2010:
1834:
1792:
766:
destined for salvation. To ensure only regenerated persons entered the church, prospective members were required to provide their personal
125:
626:
2076:
1767:
708:
was a derogatory label applied by opponents of the practice. The term used by supporters at the time was "large Congregationalism".
240:
1890:
395:
350:
1005:, Windsor and Stratford. One minister, Abraham Pierson of Branford, led his congregation to New Jersey to escape its influence.
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1784:
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265:
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1937:
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Charles Chauncy, clergyman and president of Harvard from 1654 to 1672, was an outspoken opponent of the Half-Way Covenant.
481:
140:
680:. The Half-Way Covenant also opened the door to further divisions among Congregationalists concerning the nature of the
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865:
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While the conservatives were outvoted in the synod, they continued to publicly protest, and both sides engaged in a
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31:
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of Watertown, Massachusetts, however, believed that all descendants of converts belonged within the church.
840:
759:
410:
145:
1098:
followers of Edwards would continue to insist that the church be a body of regenerate saints. The liberal,
1935:
Scobey, David M. (Jan 1984). "Revising the Errand: New England's Ways and the Puritan Sense of the Past".
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over complaints that children were being "debarred from the seals of the covenant" led to the Cambridge
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between ministers over its adoption led to a loss of respect for the Puritan clergy as a social class.
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742:, the church, social cohesion and political authority. The first colonists organized themselves into
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64:
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defended it. Eventually, Increase Mather changed his position and supported the Half-Way Covenant.
735:
105:
1900:
Pope, Robert G. (Winter 1970). "New England versus the New England Mind: The Myth of Declension".
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1958:
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1808:
Congregationalists in America: A Popular History of Their Origin, Belief, Polity, Growth and Work
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adults, it was expected that they too would experience conversion and be admitted into full
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had any power to produce conversion or determine one's spiritual state. The sacraments were
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Increase Mather initially opposed the Half-Way Covenant but was persuaded to support it.
2137:"A History of the Half-Way Covenant: Inclusion of Puritan Children in Church and State"
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1063:
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These recommendations were controversial and met with strong opposition, inducing the
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with God. The covenant was the foundation for Puritan convictions concerning personal
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clashing with the equally important ideal of a society united in covenant with God.
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1844:
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estimate from 1708 stated the ratio was four half-way members to each full member.
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896:
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The sharing of conversion narratives prior to admission was first practiced at the
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90:
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The recommendations of the Synod of 1662 begin on page 17 of the PDF document.
2037:
Tenacious of Their Liberties: The Congregationalists in Colonial Massachusetts
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993:
803:
681:
1068:
923:
807:
110:
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Propositions Concerning the Subject of Baptism and Consociation of Churches
1819:(2008), "New England, 1660–1730", in Coffey, John; Lim, Paul C. H. (eds.),
1919:
1099:
907:
755:
731:
717:
656:
51:
1962:
1927:
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before granting church membership and the right to have one's children
652:
1997:. Denominations in America. Vol. 4 (Student ed.). Westport,
1868:
1009:
1954:
1780:
The Puritan Experiment: New England Society from Bradford to Edwards
655:-controlled Congregational churches required evidence of a personal
1860:
958:
935:
876:
864:, believed that only children of full members should be baptized.
839:
668:
734:
who believed that they were obligated to build a holy society in
1153:
947:, and the leader of the conservative party, President Chauncey.
677:
2100:. Boston, Massachusetts: Samuel Green for Hezekiah Usher. 1662.
2063:
The Half-Way Covenant: Church Membership in Puritan New England
1973:
Hot Protestants: A History of Puritanism in England and America
758:. This experience indicated to Puritans that a person had been
27:
Historical form of church membership in American Christianity
2153:
A comprehensive explanation for people new to the material.
1145:
but to be altogether satisfied with decorous semblances."
814:
meant to confirm one in their election, which was already
1947:
Omohundro Institute of Early American History and Culture
1511:
1509:
1507:
1458:
1456:
1454:
1071:, by "abandoning the covenant as a unifying rationale".
1882:
America's God: From Jonathan Edwards to Abraham Lincoln
643:
was a form of partial church membership adopted by the
1429:
1427:
696:
was in part a reaction against the Half-Way Covenant.
1246:
1244:
1219:
1217:
914:, Dorchester and Ipswich adopted the halfway system.
823:
with the right to participate in the Lord's Supper.
2166:. Encyclopaedia Britannica, inc. November 18, 2014
2060:
2176:Another, encyclopedia-style historical overview.
1131:Nineteenth-century Congregationalist ministers
30:"Half-Way" redirects here. For other uses, see
620:
8:
2195:History of Christianity in the United States
951:parents or grandparents had been baptized.
1755:A Religious History of the American People
997:to the church's discipline and authority.
627:
613:
58:
38:
1160:found that many church members were very
975:wrote against the synod, while Mitchell,
806:, Congregationalists did not believe the
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1672:
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1588:
1486:
871:In the 1640s, a protest movement led by
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1358:
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1223:
860:, a prominent minister and founder of
2135:Lewis, Jone Johnson (April 4, 2017).
1847:(Dec 1933). "The Half-Way Covenant".
754:but who also could claim a conscious
156:17th-century denominations in England
7:
2131:Short overview of historical events.
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891:who would later become president of
126:Arminianism in the Church of England
903:supported the more inclusive view.
795:a more accurate reflection of the
726:Beginning in the 1620s and 1630s,
25:
2040:. Religion in America. New York:
1822:Cambridge Companion to Puritanism
934:to call a synod of ministers and
1811:. New York: J. A. Hill & Co.
1033:(1675–1678) and ending with the
848:As early as 1634, the church in
351:Elizabethan Religious Settlement
1785:University Press of New England
1121:American Unitarian denomination
1119:and the creation of a distinct
762:and was, therefore, one of the
266:Westminster Confession of Faith
226:History under Queen Elizabeth I
1991:Youngs, J. William T. (1998).
1938:The William and Mary Quarterly
1020:). For 14 years, there was no
856:, founder of Connecticut, and
1:
2034:Cooper, James F. Jr. (1999).
2200:History of Congregationalism
1970:Winship, Michael P. (2018).
1530:"Reforming Synod of 1679-80"
1528:Ross, Phillip (2010-07-27).
236:History under King Charles I
1885:. Oxford University Press.
1777:Bremer, Francis J. (1995).
932:Massachusetts General Court
879:of 1646, which created the
2216:
2069:Princeton University Press
1827:Cambridge University Press
971:. Chauncey, Davenport and
774:and having their children
718:Puritans § Conversion
715:
386:Immigration to New England
231:History under King James I
75:Springfield, Massachusetts
29:
1976:. Yale University Press.
1903:Journal of Social History
1849:The New England Quarterly
1127:Puritan declension theory
906:In 1650, Samuel Stone of
883:outlining Congregational
371:Providence Island Company
241:Cromwellian era and after
176:Definitions of Puritanism
151:Ecclesiastical separatism
2163:Encyclopaedia Britannica
2059:Pope, Robert G. (1969).
992:for the most part being
945:Cambridge's First Parish
376:Massachusetts Bay Colony
301:Trial of Archbishop Laud
246:History in North America
32:Halfway (disambiguation)
2042:Oxford University Press
1912:Oxford University Press
1078:writes that during the
922:sent no delegates, and
744:Congregational churches
645:Congregational churches
585:Congregational churches
543:The Godly Man's Picture
411:American exceptionalism
146:English Presbyterianism
2190:New England Puritanism
1994:The Congregationalists
964:
845:
783:First Church in Boston
564:Foxe's Book of Martyrs
550:The Pilgrim's Progress
391:Culture in New England
341:Act of Uniformity 1662
186:Puritan Sabbatarianism
71:Augustus Saint-Gaudens
2121:. Online Highways LLC
1760:Yale University Press
1123:in the 19th century.
1080:First Great Awakening
962:
843:
812:seals of the covenant
768:conversion narratives
756:conversion experience
716:Further information:
694:First Great Awakening
657:conversion experience
428:Troubles at Frankfurt
396:Christmas prohibition
311:Vestments controversy
69:, an 1887 statue by
728:colonial New England
649:colonial New England
578:Continuing movements
296:Scrooby Congregation
2158:"Half-Way Covenant"
2115:"Half-Way Covenant"
1829:, pp. 143–58,
1750:Ahlstrom, Sydney E.
1179:Covenant succession
1137:Henry Martyn Dexter
1117:universal salvation
439:Notable individuals
336:English Restoration
106:English Reformation
1920:10.1353/jsh/3.2.95
1803:Dunning, Albert E.
1735:, pp. 40, 44.
1325:, pp. 173–74.
1289:, pp. 171–73.
1076:Sydney E. Ahlstrom
1035:Salem Witch Trials
1031:King Phillip's War
965:
881:Cambridge Platform
846:
651:in the 1660s. The
381:Salem witch trials
326:Grand Remonstrance
321:Millenary Petition
276:Cambridge Platform
201:Puritan work ethic
131:English Dissenters
2027:Scholarly studies
1983:978-0-300-12628-0
1627:, pp. 45–46.
1265:, pp. 106–7.
1088:covenant of grace
941:Jonathan Mitchell
885:church discipline
722:Covenant theology
692:unleashed by the
641:Half-Way Covenant
637:
636:
598:Reformed churches
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406:Half-Way Covenant
331:English Civil War
316:Martin Marprelate
271:Savoy Declaration
18:Half-way covenant
16:(Redirected from
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1836:978-1-13982782-9
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862:New Haven Colony
797:invisible church
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706:Halfway Covenant
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1039:Reforming Synod
973:Increase Mather
957:
920:Plymouth Colony
893:Harvard College
889:Charles Chauncy
866:George Phillips
838:
730:was settled by
724:
714:
702:
633:
604:
603:
602:
579:
571:
570:
569:
536:
528:
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522:Robert Woodford
497:Increase Mather
487:Anne Hutchinson
472:Oliver Cromwell
462:Anne Bradstreet
441:
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365:
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2108:External links
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1855:(4): 676–715.
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1108:means of grace
1106:rather than a
1064:Open communion
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989:slippery slope
981:Richard Mather
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953:
858:John Davenport
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793:visible church
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1709:Ahlstrom 2004
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1687:, p. 95.
1686:
1681:
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1674:
1673:Ahlstrom 2004
1669:
1666:
1662:
1661:Ahlstrom 2004
1657:
1654:
1651:, p. 48.
1650:
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1642:
1639:, p. 46.
1638:
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1618:
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1613:Ahlstrom 2004
1609:
1606:
1603:, p. 42.
1602:
1597:
1594:
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1589:Ahlstrom 2004
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1582:
1579:, p. 41.
1578:
1573:
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1397:, p. 62.
1396:
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1301:, p. 40.
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1133:Leonard Bacon
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517:John Winthrop
515:
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507:Thomas Parker
505:
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492:Cotton Mather
490:
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477:John Endecott
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206:Merton thesis
204:
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196:Puritan choir
194:
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191:Millennialism
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181:Impropriation
179:
177:
174:
173:
166:
165:
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141:Nonconformism
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96:Protestantism
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72:
68:
67:
61:
57:
56:
53:
49:
45:
41:
40:
37:
33:
19:
2168:. Retrieved
2161:
2145:. Retrieved
2140:
2123:. Retrieved
2118:
2096:
2062:
2036:
1993:
1972:
1942:
1936:
1907:
1901:
1892:0-19803441-5
1881:
1852:
1848:
1821:
1807:
1779:
1754:
1728:
1716:
1704:
1692:
1680:
1668:
1656:
1644:
1632:
1620:
1608:
1596:
1584:
1572:
1560:
1548:
1537:. Retrieved
1533:
1523:
1499:Dunning 1894
1494:
1482:
1475:Dunning 1894
1470:
1448:, p. 8.
1441:
1421:, p. 7.
1414:
1407:Dunning 1894
1402:
1390:
1383:Dunning 1894
1378:
1366:
1361:, p. 9.
1354:
1347:Dunning 1894
1342:
1335:Dunning 1894
1330:
1323:Dunning 1894
1318:
1311:Dunning 1894
1306:
1294:
1287:Dunning 1894
1282:
1277:, p. 6.
1270:
1258:
1231:
1226:, p. 5.
1204:
1197:Winship 2018
1192:
1167:
1165:membership.
1154:sectarianism
1151:
1147:
1142:Perry Miller
1130:
1113:Unitarianism
1092:
1073:
1052:
1043:
1027:
1007:
999:
985:
969:pamphlet war
966:
949:
943:, pastor of
929:
916:
905:
897:Samuel Stone
873:Robert Child
870:
847:
825:
801:
780:
746:by means of
725:
705:
703:
678:sectarianism
674:
665:
640:
638:
562:
555:
548:
541:
405:
401:Praying town
136:Independents
91:Christianity
65:
36:
1697:Miller 1933
1516:Bremer 1995
1463:Bremer 1995
1446:Scobey 1984
1419:Scobey 1984
1395:Youngs 1998
1371:Miller 1933
1359:Scobey 1984
1275:Scobey 1984
1263:Bremer 1995
1236:Youngs 1998
1224:Scobey 1984
1156:. Pope and
1056:Northampton
1049:Abandonment
1014:John Wilson
901:John Cotton
816:predestined
788:prophesying
760:regenerated
502:James Noyes
467:John Cotton
452:John Bunyan
259:Confessions
121:Arminianism
116:Anglicanism
101:Reformation
66:The Puritan
2184:Categories
2051:0195152875
1914:: 95–108.
1742:References
1539:2024-03-08
1162:scrupulous
1074:Historian
994:catechized
977:John Allen
850:Dorchester
808:sacraments
804:Calvinists
712:Background
690:revivalism
682:sacraments
84:Background
2143:. Dotdash
2141:ThoughtCo
1752:(2004) .
1733:Noll 2002
1721:Pope 1970
1685:Pope 1970
1649:Noll 2002
1637:Noll 2002
1625:Noll 2002
1601:Noll 2002
1577:Noll 2002
1565:Noll 2002
1553:Hall 2008
1434:Hall 2008
1299:Noll 2002
1251:Hall 2008
1209:Noll 2002
1096:New Light
1069:Mark Noll
1022:communion
924:New Haven
821:communion
740:salvation
704:The term
686:Unitarian
424:Elsewhere
111:Calvinism
2170:June 25,
2147:June 25,
2125:June 25,
1949:: 3–31.
1879:(2002).
1805:(1894).
1173:See also
1104:memorial
1100:Arminian
1003:Hartford
955:Adoption
908:Hartford
836:Proposal
776:baptized
736:covenant
732:Puritans
661:baptized
52:Puritans
44:a series
42:Part of
2003:Praeger
1963:1919203
1928:3786237
1058:pastor
752:scandal
667:church
653:Puritan
364:America
289:England
219:History
2075:
2048:
2009:
1980:
1961:
1926:
1889:
1869:359738
1867:
1833:
1791:
1766:
1010:schism
720:, and
688:. The
596:other
1959:JSTOR
1945:(1).
1924:JSTOR
1910:(2).
1865:JSTOR
1185:Notes
912:Salem
877:Synod
764:elect
669:synod
535:Works
73:, in
2172:2018
2149:2018
2127:2018
2073:ISBN
2046:ISBN
2007:ISBN
1978:ISBN
1887:ISBN
1831:ISBN
1789:ISBN
1764:ISBN
1135:and
1115:and
979:and
899:and
700:Name
639:The
590:U.S.
1951:doi
1916:doi
1857:doi
936:lay
802:As
647:of
2186::
2160:.
2139:.
2117:.
2071:.
2067:.
2044:.
2005:.
2001::
1999:CT
1957:.
1943:41
1941:.
1922:.
1906:.
1863:.
1851:.
1825:,
1787:.
1762:.
1532:.
1506:^
1453:^
1426:^
1243:^
1216:^
895:.
799:.
778:.
46:on
2174:.
2151:.
2129:.
2081:.
2054:.
2015:.
1986:.
1965:.
1953::
1930:.
1918::
1908:3
1895:.
1871:.
1859::
1853:6
1840:.
1797:.
1772:.
1542:.
628:e
621:t
614:v
593:)
587:(
34:.
20:)
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