To the extent possible under law, the Text Creation Partnership has waived all copyright and related or neighboring rights to this keyboarded and encoded edition of the work described above, according to the terms of the CC0 1.0 Public Domain Dedication (http://creativecommons.org/publicdomain/zero/1.0/). This waiver does not extend to any page images or other supplementary files associated with this work, which may be protected by copyright or other license restrictions. Please go to http://www.textcreationpartnership.org/ for more information.
SIR,
SINCE you have been pleas'd to de∣clare to the World, what expectation you had, that I would give you a Scheme of my thoughts concerning Church-Government, your Readers have oc∣casion enough to enquire, how you could
〈1 page duplicate〉〈1 page duplicate〉
〈1 page duplicate〉〈1 page duplicate〉
〈1 page duplicate〉〈1 page duplicate〉
〈1 page duplicate〉〈1 page duplicate〉
meet with disappointment, when you had the Papers before you, wherein I had largely handled that Subject; and whilst you pre∣tend to have drawn the things from thence, which you endeavour to confute, and not from your own Invention. The truth is, this Address would have been unnecessary, had you fully related my sense of the mat∣ters in debate between us, as you found it express'd in my private Letters: But the re∣presentations you have made of it are so very defective, that I think my self obliged to communicate to publick view the Princi∣ples on which I proceeded, with a Vindi∣cation of them. And I begin with what is evident enough, That our Saviour Christ, who is Head of the Church, was the Foun∣der of Ecclesiastical Government, and conse∣quently it proceeded from a Divine Insti∣tution.
The Original of this Government being known, we may the more easily gain a true Idea of its Nature: for that may best be discern'd, when we consider it in the great∣est Purity, as it came out of the hands of our Lord, and was exercis'd by his Apostles, who were the first Ministers that he ordain'd. And upon enquiry we shall find, That, to qualifie them for the administration of it, he gave them no Temporal Jurisdiction, and
yet did communicate to them Spiritual Au∣thority: That amongst themselves they stood related as Equals, but to other Eccle∣siastical Officers, as Superiors. And on these things all that I have to say of Church-Go∣vernment will depend.
An easie Enquiry will inform us, that our Saviour gave his Apostles no Temporal Ju∣risdiction. For it is plain, that he did not send them to exercise any such Dominion as was possess'd by the Kings of the Earth, or the Lords of the Gentiles. Nor did he any where disingage them from Subjection to the Civil Magistrate. He gave them Commis∣sion to combate nothing but Ignorance and Vice; and when he call'd them to resist un∣to blood, it was that of themselves, and not of other men. And according to the In∣structions they receiv'd, they taught and practis'd Submission to Secular Princes, not only for Wrath but Conscience sake; and in all their Conduct nothing appear'd, that might give any just occasion of Jealousie to the State, or create Disturbance to the Em∣pire.
Our Saviour said indeed, that when he was lifted up from the Earth, he would draw all men unto him (a). But these words, signi∣fying what death he should die, (b) are far enough from the sense which Jacobus de
Terano puts upon them: For that wretched Paraphrast introduces our Lord speaking af∣ter this manner, I will recover all the Em∣pires and Kingdoms of the World, and take them from Cesar and from Kings and Princes, by my Souldiers the Apostles. With such pro∣digious flattery, says Marquardus Freherus, (c) from whom I borrow'd that Observa∣tion, the Books of Augustinus de Ancona and other Papal Parasites are stuft; and with such Ornaments are the Decretal Epistles embellished. To these he might have ad∣ded the Annals of Baronius, who, (d) a∣mongst other things that occur in them of like nature, grounds the Doctrine of deposing Princes on that expression, Arise Peter, kill and eat. And accordingly that Doctrine pre∣vail'd by killing and devouring. It made its impressions with Blood and Violence; but not without the assistance of much Art, as may partly appear by this discourse of the Cardinal Prosper Sanctacrucius with the French Ambassador Paul de Foix in the pre¦sence of Thuanus (e): You compel me, Sir, said the Cardinal, in your favour, to reveal a Mystery that hath been conceal'd with a pro∣found veneration, which is, that this Court uses an exquisite Severity when there is occa∣sion, and it may be done without danger: and when any man of great Quality submits to it,
the Cause is prolong'd with abundance of delays till the fame thereof, and the terror of our name be spread over the World. This Seve∣rity is so long successful, as it is tamely born, either through weakness or religious fear: but if a Prince be held by neither, with caution and great dissimulation we depart from this Ri∣gor. This was an ingenuous Confession, and it shews in what wretched condition they have been, who most of all dreaded the Thunder of the Vatican.
That the Popes and their Creatures have infringed the Prerogatives of Princes, is evi∣dent beyond exception. And that others, who have seem'd very adverse from them, have notwithstanding in this imitated their Example, appears also from many instances, and will not be deny'd, I suppose, by you, who have read Spotswood's History of the Church of Scotland, and have no fondness for the Presbyterian Discipline. But who∣ever they are that take such measures, and invade and grasp into their hands the Rights of the Magistrate, whether they pretend to it in order to things Spiritual, or for the ad∣vancement of the Scepter of Christ, they make the Gospel a Carnal thing, and do infinite dishonour to Christianity by their Usur∣pations.
This may be sufficient to let you see, that the sentiments I have of Ecclesiastical Go∣vernment intrench not on the Temporal: and that, when you tell me, The sword knows no other edge, but what the Magistrate gives it, it makes nothing against me, who am of opinion, that the Church hath no Secular Power, but what is deriv'd from Secular Princes, and what may be limited or exten∣ded by them.
Nevertheless I affirm in the next place, that our Saviour communicated some Power to his Church; and particularly, that he conferr'd on his Apostles such Authority as Secular Princes could not bestow. For he gave them (f) the Keys of the Kingdom of Heaven: He gave them Commission to ab∣solve offenders, and an assurance that their Sentence should be ratified. Whose soever sins, said he, ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained.
After his Ascension, they acted as his Re∣presentatives, and by the Power they re∣ceived from him, they constituted other Of∣ficers to be Governours of Churches; and to them they convey'd some Authority. For Authority is implied in the Titles (g) that are attributed to them in the Scripture, and in different degrees it belongs to all Ecclesi∣astical
Rulers. Obey them that have the Rule over you, says the Author of the Epistle to the Hebrews, and submit your selves, for they watch for your souls, Heb. 13.17. And Clemens Romanus (h) admonishes those who had laid the foundation of the Schism at Co∣rinth, To be subject to their Presbyters, to be contrite and penitent for their former miscar∣riages, to lay aside their arrogant speeches, and to learn submission; since it were better, as he tells them, that they should be little in the Fold of Christ, than to swell with pride, and fall from their hopes in him.
The Authority that has been assigned to the Apostles and other Pastors of the Church, is commonly called Spiritual, and not un∣fitly; for it is exercis'd in Spiritual matters, and relates to the affairs of another World. It does not touch or hurt the Body, or Life, or Estate of an Offender, but by accident. It may be assisted by the Coercive Power of the Magistrate, but that is not essential to it. The administration of it is sometimes ren∣dred more easie by the favour of Princes, and sometimes more difficult by their oppositi∣on; but it is the same in it self under those various circumstances. It has its proper ef∣fects in the times of Persecution, as well as in those that are serene and calm; and it must be granted, that Obedience is always due
to it under the pain of God's displeasure; unless one will say, that his Precepts may be broken without danger, or that Ecclesiastical Government is one of the most precarious useless things in the World.
Before I dismiss this Subject, it may be fit to take notice of the Attempts against Eccle∣siastical Authority that have been made by a late Writer (i), who is suppos'd by some to be, what he thought himself, a man of Demonstration. You are no Stranger to his Opinions, amongst which this is one, that Christ himself had not, nor hath in this World any Regal or Governing Power (k). Our Saviour was sent, says he, to persuade the Jews to return to, and to invite the Gen∣tiles to receive the Kingdom of the Father, but not to reign in Majesty, no not as his Fathers Lieutenant, till the day of Judgment. And from hence he gathers, that no obedience to his Officers can be requir'd.
For this purpose he produces these words of Christ, My Kingdom is not of this world: (l) But he certainly mistakes their sense, as the Manichees did before him: and the An∣swer may be apply'd to him, which was given to them by Theophylact (m), who ob∣serves, that it is said indeed, My Kingdom is not of this World, and again, it is not from hence. But it is not said, My Kingdom is not
in this World, or it is not here. The King∣dom of Christ is not from the earth as its Cause, nor is it earthly in its Nature. Yet is the Earth part of his Empire, and he turns about the affairs of it at his pleasure. In his state of humiliation, he had power on Earth to forgive sins (n). And then it was that he said to his Disciples, Ye call me Master and Lord, and ye say well, for so I am (o). Af∣ter his Resurrection he declar'd, that all power was given to him in heaven and in earth(p). And so far is it from being true, that he reigns not till the day of judgment, that the Apostle says expresly, He must reign till he hath put all his enemies under his feet (q).
If our Saviour had all Power, he might de∣legate some part of it to his Apostles; and that he did so, appears from what has been said; and it may be confirm'd from the Pro∣mise which he made to them, that they should sit on twelve Thrones judging the twelve Tribes of Israel (r). This place, I know, has been made use of to prove, that no Ministers of Christ have any ruling power, till he comes to judgment (s). But one that attentively considers, that the Jurisdi∣ction which is represented by sitting on Thrones, commences not with his coming in Glory, but with his entring into it, or be∣ing
(t) in it, may find reason to think, he design'd to intimate to his Apostles, in such terms as they could then receive it, that when he was departed from them, and sate down at the Right Hand of the Father, they should act as the supreme visible Gover∣nours of the Church, which is the Mystical Israel.
Another Objection which the Author of the Leviathan (u) brings against Ecclesia∣stical Authority, is taken from our Savi∣our's forbidding his followers, to be called Masters (w): But that proves too much or nothing; for in what sense they might not assume the Title of Masters, in that it may not be attributed to any man upon Earth, but belongs to Christ. The want of it therefore would abrogate all Humane Authority, or none at all. The like may be said of his Argu∣ment, which he grounds on these words of S. Paul, Not that we have Dominion over your faith(x): for, no man in the World hath any such Dominion, as implies a right to coin new Articles of Religion, or to impose things to be believ'd, as the Doctrine of God, which he hath no where reveal'd. This is what was disclaim'd by the Great Justinian (y), and ought to be so by all other Princes. Since therefore there is a want of that Dominion equally in all men, if such a defect were in∣consistent
with Authority, it would destroy that of the Civil Magistrate, or render it a mere Usurpation.
But the Objector assigns to Supreme Ma∣gistrates such Authority, that by it, he says, All sorts of Doctrine are to be approved or re∣jected (z): and according to him, those Magistrates must be obey'd, though they command their Subjects to profess an Assent to the Alcoran, or to condemn the Gospel of Christ, or to worship Idols. And for this he pleads from the Example of Naaman the Syrian (a) who bowed himself in the House of Rimmon,(b) when his Master leaned upon his hand: But how impertinently he makes use of that Instance, others have demonstra∣ted: and I shall only note, that it is not strange, that a person who shews such an en∣mity to Religion and to Christianity in par∣ticular, should tell us, (c) That Temporal and Spiritual Government, are but two words brought into the World, to make men see double, and mistake their lawful Sovereign.
Whosoever reads and believes the Scri∣pture cannot but approve what he derides; so manifest it is from thence, that a Govern∣ment distinct from the Temporal was esta∣blish'd by our Lord himself. The Apostles were constituted by him the first Rulers of his Church, but without any Commission
from the Civil Magistrate. They laid their Commands (d) on the Christian Converts, and expected an obedience to their Orders: And we must believe they had Power to do this from Christ, notwithstanding this man so confidently denies (e), that he left them any such Authority. They asserted the Right he gave them to preach, notwithstan∣ding the Prohibitions and Menaces of the Officers of State (f); and this was so rea∣sonable, that they appeal'd to their enemies to be Judges of it. Without asking leave of any Secular Powers, they planted Chur∣ches: they form'd Societies under their proper Rulers, and did not teach them to see double, when they requir'd them to honour and obey those that presided over them in the Lord (g).
Such Spiritual Governours remain'd after the Decease of the Apostles, when they were so far from receiving their Office, or any support and assistance in the discharge of it, from Temporal Princes, that they were ha∣ted and persecuted by them. Yet they pro∣ceeded in their work, and kept up their Discipline. And it is certain, that before the Empire was Christian, the Church was govern'd by its proper Officers, as a Society distinct from the State, and independent on it; yet were not the Christians then in dan∣ger
of mistaking their lawful Sovereign.
You must excuse me, Sir, that I have been so long detain'd by the Exceptions of an Au∣thor of no good fame. It is from him that you have taken some of your Principles, and you are not neglected, when they are con∣sider'd as I find them in the Original. You follow the Leviathan exactly, where you tell me, that the Apostleship itself was not a Magistracy, but a Ministry(h). For your mean∣ing is not, that the Apostles had no Secular Power, about which there was no dispute; but as it is manifest from your own words, that they had no Authority at all, unless it was to preach the Gospel: and for this you quote 2 Cor. 4.5. Where S. Paul says, We preach not our selves, but Christ Jesus the Lord, and our selves your servants for Jesus sake. But if this be for your purpose, and prove what you design by it, then was the Office of the Apostles, which has been so much magnified, a servile thing: Then were they put under the Dominion, and left to the Disposal of their own Converts, and made subject to the Churches which they had planted, or, which is all one, the Chief Pa∣stors were obliged to be govern'd by their Flocks. And this comes of stretching a Me∣taphor beyond the person that us'd it.
You might have observ'd that the Apostles were not properly the Ministers of the Churches, but of Christ, and employ'd by him for the good of Mankind: and this no more derogates from their Power, than it does from the Dignity of the Blessed Angels, that they are Ministring Spirits (i), not of men indeed, but for them that shall be heirs of salvation. You might also have consider'd what S. Paul declares, that he was so a servant unto all men,(k) as to remain free; and conse∣quently, that he could not otherwise be their Servant, but in a Figure. And this which he us'd was very suitable to the con∣dition of a person, who was so abundant in his labours, and comply'd so much with men of different tempers; not out of weak∣ness indeed, or want of ability, but out of zeal and an ardent desire of the happiness both of Jews and Gentiles.
Another reason for which S. Paul repre∣sented himself under this Figure, is, that as Servants then received no wages for their work, so he reaped no temporal profit from his industry in communicating things that are Spiritual (l). Yet this proceeded from his Choice, and not from the necessary Obli∣gation of his Office. Nor did it signifie want of Power in him, (m) but a volunta∣ry departing from his own Right. He de∣clar'd
that the Labourer is worthy of his re∣ward (n): that the Lord hath so ordain'd, that they which preach the Gospel should live of the Gospel (o), and that himself as well as others might justly have expected his main∣tenance from the Contributions of those whom he had instructed, if he would have insisted on it. But had he been literally their servant, especially such a servant as those times afforded (p), his acting amongst them as a Judge or Governour (q), his passing Sentence of Condemnation on a Criminal, and the Order he sends that his Decree should be put in Execution, his declaring also that he was in readiness to revenge all disobedience (r), must remain unaccoun∣table. The mention he makes of his power to use sharpness (s), if his directions were not observ'd, and his challenging obedi∣ence (t) from them to whom he ow'd obe∣dience, could not but be very surprizing; and his threatning that he would come with his Rod (u), if they did not prevent it by their Reformation, and that then he would not spare (w), must needs have appear'd very strange language to his good Masters the Co∣rinthians.
Another Argument, by which you pursue the design of the Leviathan in opposing Ec∣clesiastical Authority, is taken from the in∣consistence,
you conceive, it hath with the Civil Government, if it be not deriv'd from it. You conclude, there can be no Juris∣diction at all, unless it be in the Magistrate, or proceeds from him; because, as you tell me (x), in one Kingdom there can be but one spring or fountain of it. But if this be at all pertinent, and by Jurisdiction you do not only mean that which is Secular, your Obje∣ction makes as much against the Ruling Power of the Apostles, as of other Spiritual Pastors. Yet is this some of that stuff which you so highly extol, and I suppose, that in your Epistle Dedicatory you had it particularly in your eye, where you say, that were your Idea of Church-Government re∣ceiv'd by all others with the same degree of candour, as, you assure your self, it shall by your Noble Friends, it would be of infinite ad∣vantage to end those fatal controversies that for many Ages have perplexed, and in this last almost destroy'd, the Church.
What your Noble Friends think of your performance, I cannot tell. For my own part, I am not surpriz'd to find you ascribing Infinite Advantage to the Exploits of your own Pen; nor convinced, but that if your Principles about Ecclesiastical Polity were generally embraced, they might be of more pernicious consequence than the Collection,
which, as Lactantius (y) informs us, Ʋlpian made of the impious Rescripts of Princes, that he might shew, what punishments should be inflicted on those who professed themselves Worshippers of God.
The Justice of this Charge will be mani∣fest from hence, that the Church cannot sub∣sist without Government, nor Government without Authority: If therefore, as you contend, there be no Ecclesiastical Govern∣ment or Authority, but what proceeds from the Magistrate, this would put it into the power of a Julian, to destroy the Church, by dissolving that Government, and abroga∣ting that Authority. And to this he might be the more inclin'd, did he believe that the Hierarchy could not be tolerated with safety to himself, or were so dangerous a thing as you have represented it.
Had the Apostles, you say (z), own'd any pretensions of a design to erect a National (much more an Ʋniversal) Hierarchy or Form of External Government in the Church, or had they done any thing to occasion a just suspicion of such a Design, it would have much obstructed the true design and end of their Mission, which was the planting and spreading Christianity. For then Magistrates and Ru∣lers in their own defence, and for the preser∣vation of their own inherent Prerogatives and
Rights, must have always oppos'd it. That is, they would have been obliged to restrain the Apostles, or oppose their Attempts, if they acted by other Principles, or advanced other Notions than you have embraced. And this may a little discover the tendency of your Letters of Church-Government.
There can be no question amongst those that believe the Gospel, but that our Savi∣our might have established an Ʋniversal Hie∣rarchy. Nor can there be any doubt, but if he enjoin'd his Apostles to erect an external form of Church-government, it had been their duty to obey his Command. And what must then the Kings and Rulers of the Earth have done? If you have stated the Case right, they might lawfully have taken counsel to∣gether against the Lord, and against his A∣nointed. They might and ought to have re∣sisted his Design and Constitution: or in your words, They must in their own defence, and for the preservation of their own inherent Prerogatives, have always oppos'd it. A passage which one would think you should hardly reflect on, without something of Con∣fusion.
It will deserve the severer Censure, if it be true, that such a Hierarchy as you con∣demn, was indeed erected, and that by the appointment of Christ himself. And this I
take to be certain: For the Apostles, to whom he committed the Government of all the Church Militant, were not invisible Ru∣lers; nor were the people under their charge invisible Subjects. They admitted not per∣sons into the Christian Society by any secret Rite, but by Baptism. Nor did they expel them from it by any hidden practice, but in a publick manner. The Faithful were uni∣ted to them, and other Pastors ordain'd by them, as also amongst themselves, not only in Love or Charity, as they were to all Man∣kind; but in that mutual relation which they had as visible Members of the same Body: and as such, they were obliged to meet and communicate in the Assemblies that were held for the putting up of solemn Prayers and Praises to Heaven for the Cele∣bration of the Eucharist, and other external Acts of Worship. And whosoever had Right to Communion in one of those Assemblies, he had so in all; provided his demand of it was no way irregular. And whosoever was expell'd for his Offences from one particular Church, he was virtually excluded from the Communion of all other Churches. He could not rescind the Sentence against him∣self, by shifting of places. Nor could he be kept bound and loos'd on Earth, unless he
might have been absolv'd and condemn'd in Heaven at the same time.
After the Apostles days an universal and external Form of Church-Government was kept up, and appear'd in great vigor, not∣withstanding the disturbance it receiv'd from without. You your self confess, that the Notion of Catholick Ʋnity then obtain'd which was not understood, you say (a), to be inter∣nal and spiritual: but to consist in something external, relating unto Order and Discipline; as being an Ʋnity that was to be maintain'd by Communicatory and other Letters, and by Orders, and (that) was intended to support the Notion of but one Bishoprick in the Church, and that every Bishop participated of that one Bishoprick in solidum. A Notion that was of great use to make the Discipline and Power the more pointed: for if but one Church, then to be cast out of any part of the Church, was indeed to be ejected out of the whole; and if but one Bishoprick to be participated by all the Bishops, what was done by one, was done by all. All did censure, if one did. The Expul∣sion made by one Bishop out of any Church was in effect an Expulsion from all Churches; and so a cutting off entirely from Christianity, and all Communion of Saints. Yet useful as you think this Notion was, and early as it ob∣tain'd,
you take it to be intolerable. The Authority which you acknowledge S. Cyprian approv'd, and which was exercis'd by him and other excellent Men in his time, was, in your judgment, fit to be extirpated by Ma∣gistrates and Rulers in their own vindica∣tion. Because, as you tell me (b), the per∣mission of such a Power over their Subjects, as would not only possess an interest in their Con∣sciences, but be strengthned, as a Secular Em∣pire, by a close connection of all the parts of it, and an exact dependance and subordination, would render their own precarious.
How unfit this was to fall from the Pen of a Person that makes profession of Christi∣anity, your self may better be able to judge, if you suppose, that you had stood before Decius or Dioclesian, to give your advice con∣cerning the state of Christians, and the man∣ner how they were to be treated: For had you then spoken your mind freely, as you have now expressed it, it would have been to this effect, Amongst the Christians, O Em∣peror, there hath generally obtain'd a Form of External Government, which is very useful indeed to them, but to you as dangerous: For it possesses an interest in the Consciences of your Subjects: it is strengthned by a close Connection and an exact Dependance and Subordination of its parts; and being so, it renders your own
Power precarious. I therefore think, that it is necessary for you to oppose it, if you will be safe upon the Throne, and not weakly abandon the defence of your own inherent Preroga∣tives.
But to this the Christians might have re∣ply'd, That what you had suggested, was false and injurious. That no danger arriv'd to the Emperor from the Form or Admini∣stration of that Government which obtain'd amongst them, or from the Exercise of their Religion in their Assemblies, but much ad∣vantage rather to himself and his Dominions. For exam∣ple; By their Discipline (c), they did not usurp his Prero∣gatives, but put greater re∣straints upon Vice, than he did by his Laws. By their solemn Prayers (d) they endeavour'd, not to engage Heaven against him, but to draw down Bles∣sings on him; and by hearing the Doctrine of the Gospel (e), they were not instructed in the Arts of Sedition, but to be subject to Principalities and Powers, and to pay Tribute and Custom, Fear and Ho∣nor to whom they were due. By their Sa∣cramental
Engagements (f) they did not carry on any wicked design, but bound themselves not to commit any Thefts or Robberies, not to break their Faith or Pro∣mise, nor to conceal or keep back a pledge. And they that so carefully avoided all In∣justice, were far enough from invading the Rights of Princes, and could not but be use∣ful Members of Humane Society.
'Tis true the Heathen Emperors were sometimes under apprehensions of danger from their Assemblies. But Plinius Secundus (g) could discover nothing in them, that might give any just occasion to such fears, or create distur∣bance to the Empire. Tertul∣lian (h), who knew them better, speaks with great as∣surance of their Innocence, He professes, that if they were not unlike the Seditious Socie∣ties or Factions, which are un∣lawful, they ought both to be involv'd in the same condemnation. But, says he, We are the same being assembled, as when we were dispers'd. We are the same all together, as when we are taken singly and apart, hurting no man, grieving no man. The union of Per∣sons so inoffensive, and so ready to render
to all their due, could not be pernicious to any; especially, not to the Magistrate. The Government, which was establish'd amongst them, could not be inconsistent with that of the State; for however they were distin∣guished from one another; yet were they both preserv'd together. The Authority of Spiritual Rulers did subsist without Injury to the Secular Power, which flow'd in another Channel, and without help or assistance from it. And in this Condition was Church-Go∣vernment in the Days of the Apostles, and afterwards under the Reigns of the Heathen persecuting Tyrants. The variation of Cir∣cumstances, which it met with under the In∣fluence of Christian Princes, comes not under my present Enquiry; but it will be consider'd in the Second Part of this Treatise.
John 12.32.
Ver. 33.
Marq. Freher. in Ap∣pend. ad Dis∣sert. de Nu∣mism. Census.
Vid. Sciop. Ep. ad Ful∣gent. Edit. à Colomesio in∣ter Observat. Sacr. p. 6, &c.
Vid. Thu∣an. de vit. suâ. l. 1.
Compare Matth. 16.19. with John 20.23.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
Clem. Rom. Ep. ad Corinth. c. 57. p. 121. Ed. Oxon. 1677.
T. H.
Lev. c. 42.
John 18.36.
v. Theophy∣lact. Comment. in Evangel. Ed. Rom. p. 558.
Matth. 9.6.
John 13.13.
Mat. 28.18.
1 Cor. 15.25.
Mat. 19.28.
Loviath. c. 42.
See John 7.39. & 12.16. 1 Pet. 1.21.
Lev. c. 42. p. 373.
Mat. 23.10.
2 Cor. 1.24.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) &c. Ju∣stin. Cod. lib. 1: tit. 1. leg. 6.
T. H. Lev. c. 38. p. 241.
Leviath. c. 42. p. 271.
2 Kings 5.17.
Leviath. c. 39. p. 248.
We com∣mand you, &c. 2 Thess. 3.6. See also, v. 4, 12. 1 Thess. 4.11.
It is mani∣fest, that Christ hath not left to his Ministers in this World, un∣less they be al∣so indu'd with Civil Authori∣ty, any Autho∣rity to com∣mand other men. T. H. Lev. c. 42. p. 271.
Act. 4.19. & 5.29.
1 Tim. 5.17. 1 Thess. 5.12, 13. Heb. 13.17.
Letter of Aug. 10.
Heb. 1.14.
1 Cor. 9.19.
2 Cor. 11.7. 1 Cor. 9.18, 19.
1 Cor. 9.6, 12. 2 Thess. 3.9.
1 Tim. 5.18.
1 Cor. 9.14.
Vid. Pig∣nor. de Serv. p. 7, &c. Ed. Amst. 1674.
1 Cor. 5.3, 4, 5.
2 Cor. 10.6.
2 Cor. 13.10.
2 Cor. 2.9.
1 Cor. 4.21.
2 Cor. 13.2
P. 35.
Lactant. p. 452. Ed. Oxon.
P. 19.
P. 30, 31.
P. 19.
Vid. Tertul. Apolog. c. 39. p. 31. Ed. Paris. 1675.
Origen. contra ••els. l. 8. p. 426, 427. Ed. Spencer. Ter∣tul. Apolog. c. 30. p. 27. Ar∣nob. adv. Gent. l. 4. p. 152. Ed. Ludg. Bat. 1651.
Vid. Theophyl. ad Au∣tolyc. l. 3. p. 233. Ed. Oxon. 1684. Just. Mart. Apolog. 2. p. 64.
Vid. Plin. Ep. 97.
Vid. Plin. ibid. & El∣menhorst Observat. in Arn••b. p. 151.
Haec coitio Christiano∣rum meritò sanè illicita, si illi∣citis par; meritò damnanda, si non dissimilis damnandis— Hoc sumus congregati, quod & dispersi: hoc universi, quod & singuli, neminem laedentes, ne∣minem contristantes. Tertul. Apolog. c. 39. p. 32.