A briefe institution of the common places of sacred divinitie. Wherein, the truth of every place is proved, and the sophismes of Bellarmine are reprooved. Written in Latine, by Lucas Trelcatius, and Englished by Iohn Gawen, minister of Gods word.

The Part Confirming. CHAP. XIIII.

AFter that wee haue discerned the application of our redemption by Christ, by the Degrees thereof, & the outward Meanes, which God is wont to vse for the accomplish∣ment of the same. Now let vs see, ac∣cording to order, concerning the Sub∣iect of that application, that is, concer∣ning the Church, which Christ redee∣med with his owne bloud, and vnto which alone, by the gratious election of God, the vse, and profession of the great, and singular benefite of Redemp∣tion pertaineth.

For the Knowledge of this Sub∣iect,

or Church, a two fold explication is very necessary: the one Nominall, the other Essentiall: the former whereof, Generally expoundeth the Equivocatiō (or divers signification) of the word; the latter, the very manner (or nature) of the church in particular.

The Nature of the very word ought to be considered and expounded two wayes, Etymologically, and Logi∣cally.

Etymologically, the Church is a com∣pany called forth by publicke autho∣rity.

Logically, the Church is of the num∣ber of those thinges, which the Logi∣cians call, Collectiue, and gathered toge∣ther, that is, such, which are not some one thing absolutely, but containe in themselues two things, whereof the one is like to a multitude and a matter dis∣persed, but the other, to an vnity, or∣der, and gathering together.

Being both wayes considered, the Church hath a threefold signification: the first most Generall, vnder which,

not onely the Angels are comprehen∣ded, but also Politically every ci∣vill assembly, and Catachtestically, the false church which is called Ecclesia ma∣lignantium, the Congregation of the wic∣keda 1.1, is vnderstoode: The second, is more Speciall, and signifieth th t whole multitude of all persons, which gene∣rally is esteemed by the outward ••alling¦ling, and profession. The Third, is most Speciall, most properly signifying, that part of men, which is knit together vn∣to everlasting life; which signification is vsually distinguished from the ••. for∣mer, as it were, by foure properties, and attributes: that it is One, Holy, Catholicke and Apostolicke.

One, in the Author▪ of Salvation, in ••he consent of Doctrine, in the Submi∣nistration of the Spirite, and in the holy communion of the membersb 1.2.

Holy, in vse, office, affection, and proceeding; lastly, in effect, and per∣fection in Christ: for it is sanctified for Gods vse; it desireth after holinesse, & is perfectly cleansed by the bloud of

Christe 1.3.

Apostolicall, in the Ministery, and truth of doctrine.

Lastly, Catholicke, in resepct of the Places, Persons, Time, and Partesd 1.4.

In this place we are to treate of the Church in the second & third significa∣tion: whereof, according to that double significatiō there issueth a double notiō; the one visible, in which, acording to the outward forme of the church; others al∣so are mingled with the good (who pro∣perly are the Church,) that pertain not to the same, but only because of the out∣ward profession of the christian faith and callinge 1.5. The other Invisible, which according to the Essentiall forme there∣of, comprehendeth the predestinated, and Elect onely, whose Faith cannot be discerned with the outward eyesf 1.6: The Former is esteemed by the outward calling generally; the latter by the inward calling properly, and particularlyg 1.7.

According to both Notions, the Church is of vs to be defined both Ge∣nerally, and Distinctly.

Generally, the Church is defined to bee the company of them, whome God by his free calling doth call forth to the communion of his grace and gloryh 1.8.

Distinctly, the Church visible is de∣fined to be a society of men called forth by an outward calling, or communica∣ting of the preaching of the word, and Sacraments, to the worshippe of Gods Gloryi 1.9.

And the Invisible Church, the So∣ciety of men predestinated, which are called forth by an effectuall, and saving calling, out of the state of corruption, vnto the dignity of being adopted the children of God, and are vnited vnto Christ, as to their head, not onely to the service and worshippe, but also to the fruition of the glory of Godk 1.10.

The Efficient Cause of both Churches is the one Primary, the other Instrumen∣tall, or Serviceable.

The Primary, and Principall, ought 2. wayes to bee expounded, according to the constitution of the church, and ac∣cording to the administration and or∣dering

thereof.

The Cause Efficient of the Constituti∣on of the church, is God the Father, the Sonne, and the holy Ghost, as the beginning of all good in nature, and a∣boue naturel 1.11.

Of this Efficient cause, or beginning, in respect of the vnity of the Essence, there is one, and a common Operation but in respect of the distinction of the Per∣sons, there is a distinct Manner of working.

A Common Operation, because in divine matters, the cause of working is common, & the worke it selfe the same.

The Cause of Working, in the constitu∣ting of the Church, is the good pleasure of Gods will, whereby, from everla¦sting, thee hath appointed to call forth some of Mankind, to the communion of his Gracem 1.12. But the Worke it selfe, is then 1.13 fulfilling, (or complement) of the church, which is to bee consummated with those degrees of meanes, and pe∣riods of times, wherewith it pleased God. Of which decree and worke, God

the Father, Sonne, and holy Ghost, is the common beginning; but the maner of Working is distinct. For the Father is the Efficient cause of the Church, of the Invisible, by election, but of the Ʋisible by Creation. The Sonne is the Efficient cause of the Invisible, by effectuall Re∣demption; but of the visible, by the com∣mon offering of the same Redempti∣on, by the preaching of the Gospell: the Holy Ghost is the Efficient cause, of the Invisible, by saving sanctification, and new creation in Christ; but of the visible by outward calling, whereby hee wor∣keth more or lesse.

And this is the manner of the Ef∣ficient cause, in the constituting of the Church.

Now the cause efficient, neerest, of the Administration, and ordinance there∣of is Christ, God, and man, by a volun∣tary disposition, and dispensation of Grace, whereby God the Father, made and appointed Christ, the head over all, to his Church, which is his Bo∣dyo 1.14.

And it is so, not by order of nature, but by the divine ordinance of saving Grace: for the Church is not sayde to be a Physicall, and Mathematicall, but a mysticall body of Christ.

Wherefore also, by the same bene∣fite of divine Ordination, Christ ought to bee helde, and esteemed the head of his body, not many heades, but one, for the church is neyther without head, nor yet having many heades.

But, as the condition of the head over the body, doth chiefly consist in three thinges in Order, Perfection, and Po∣wer; in Order towards the members, in Perfection in it selfe, in Power towardes the whole Body: so Christ also in or∣der, perfection, and power, performeth all duties, after a most excellent man∣ner, which can or ought to be perfor∣med of the best head.

In Order, because he, being true man, and true God, holdeth the chiefty in all things, having the supreminence, not onely of dignity, but also of Regi∣ment, and power; whence it is, that

the Scripture doth very often affirme him to haue Beeing before all things, and to be placed aboue all things.

In Perfection; because Christ alone is the King, Prophet, and High Priest, having all things in himselfe, from the Father, which any way may be required for the perfection of the head.

In Power, and Efficacy; because hee a∣lone inspireth vigour, sense, motion, and spirituall life into his members, and is alone knit fast vnto the body, by the bond of the Spirit, yeelding that whole ioyning, and fastening together of the members among themselues, and with God, to the whole Church.

The Cause of the Church Instrumen∣tall, and serviceable is, Generally, the word of God, what way soever revea∣led, and communicated, whether in∣wardly, or outwardly, or ioyntly both wayesp 1.15. Whence it is also, that the Word is in Scripture, called the seede of the Church, and the rule, measure, & foundation of the truth, which the Church hath as it were, hanged vpon a

pillar, and as a sure prop vpholdeth the same. But Specially, the Instrumen∣tall cause of the church Invisible, is faith it selfe, which sith it is inward, is not, indeede, knowne by the judge∣ment of men; but yet, it marketh, (or noteth out) the true and essentiall man∣ner, and forme of a member of the church, as being the onely Instrument of that inward, and effectuall calling of God. But of the Church visible, chiefly, and Primary, are the Ministers of the Gospell, who, for that cause are called in the Scripture, Builders, and Master-buildersq 1.16; to witte, instruments vsed of God, and the Lord Iesus Christ, for the knitting together of the Saints, for the worke of his Ministery, and for the common edification of the Body of Christr 1.17.

Now both the calling of these In∣struments, and their Office, according to the Calling, must be expounded.

Their Calling I meane, whereby they are holily, and lawfully called to a ho∣ly publicke function in the communi∣on

of Christ, and of his Church.

Now, they are called eyther of God inwardly, by the Spirite, or outwardly of the Church (next after God) in a ho∣ly, and lawfull order. The first manner, if it be alone, maketh the calling imme∣diate, and extraordinary, which God a∣lone causeth for the singular begetting and raysing of his church; such as was that of the Prophets, and Apostles, whome the Lord extraordinarily called, and informed, by a singular revelation, that their authority in teaching, and writing, might bee plainely divines 1.18. The latter with the former maketh a calling mediat, & ordinate, which God, together with the church, causeth by Order Ecclesiasticallt 1.19.

Of this Order, there are two Essen∣tiall partes, The Choice, and Confirmati∣on: the First is, whereby a holy and lawfull examination is made, both of life, and doctrineu 1.20: The other is, whereby a consecration and ordinati∣on to the Ministery, is first made with Imposition of hands by the Cleargie,

the body of the Church therevnto con∣senting by Signe, speech, or free si∣••encex 1.21. And this calling, for that it is Ordinary, is also Successiue, not by na∣••ure, as once the posterity of Aaron, & the Levites, but by Ordinance and In∣stitution.

But the Office of these Instruments ••s, to administer the affaires of the Church, according to Gods prescripti∣••n.

Now the affaires of the church doe ••oncerne eyther the Doctrine, or the ••ignes, and Sacraments: or lastly, the ••cclesiasticall Iurisdiction, and Disci∣••line of the Church. Wherefore the ••ffice of all Ministers is contayned (or ••ounded) in the administration of Do∣••trine, Sacraments, and Ecclesiasticall ••overnement.

The Administration of Doctrine ••onsisteth in two partes: in the asserti∣••n of the truth, and in the contrary re∣••••tation of falshood; the right object of ••oth, is the word of Gody 1.22.

The Administration of Sacraments,

hath two considerations; one of the Persons, to whome the Sacraments ey∣ther ought, or ought not to bee admi∣nistred. The other of the Manner, that they bee wholy, conveniently, and in∣telligently administred. Wholy, as tou∣ching the Substantiall; and Convenient∣ly, as touching the outward quality, and forme; Intelligently, as touching the common Edification of the Churchz 1.23.

The administration of Ecclesiastical Discipline, is chiefly exercised in two thinges; in the punishing of faults, and in the execution of Ecclesiasticall judgements, as afterwards wee shall shew more at largea 1.24.

The Matter of the Church hath re∣spect eyther of the parts, or of the Sub∣ject.

The Partes of the Church, general∣ly, and materially, are two: The one Superior, the other Inferior; That, 〈◊〉〈◊〉 the head of the Church, to which the church is subject, and from which al•• vertue 〈◊〉〈◊〉 into the Church: This, is the body vnto which, the members

among themselues, and with the head are vnited: for the mutuall relation of these partes, the one to the other, ma∣keth an essentiall manner (or nature) of the church.

But particularly, the entire parts of the church Invisible, are two, according as there is vsually had a double respect of this church: the one in the Begin∣ning, and progresse; the other, in the Perfection thereof: that is commonly called the Militant, this, the Trium∣phant: both which, as touching the Essentiall nature of the church it selfe, are but one, albeit, for the difference of the qualities, which are in these partes, they are, as touching the place, very diversly distinguished; so that the one is in heaven, which triumpheth, and the other on earth, which is in warfareb 1.25: but of the church Ʋisible, as it is so con∣sidered: there are two maine partes, the Guides and the Flockes: the Instru∣cters, and the Learners, though extra∣ordinarily it often happeneth, that the one part is separated from the other;

the essentiall forme of the church it self, still remayning.

The Subiect of the church Generally is Mankindc 1.26: of which, partly some are called dayly by the grace of God, whosoever are ordained to life eternall; and partly others are also called, who being convicted of the grace offered, might become for ever inexcusable. But Particularly, the Subject of the church visible, are all those, in generall, which are called, and outwardly professe the same faith, in which common assembly of the church, not onely the godly, and elect are, but also the vngodly and re∣probate: Those, as touching the verity of the inward, and outward forme; these according to the shew, and resemblāce or counterfeiting of godlinesse: Those, Elect and called; these, called onely, & not elect: Those the liuely, these the dead members of the churchd 1.27: but of the church Invisible are they onely, that are predestinated to life, who in∣deed, are inwardly affected with the cal∣ling of God, and perceiue the same

by faith, according to the election, and operation of Gracee 1.28.

Neyther are eyther the newly cate∣chised Novices, though yet not bap∣tized, nor those, which are excommuni∣cated, if they repent, excepted out of the visible church: not those; because albeit they haue not as yet receyved the outward signe, yet, being indued with faith, and baptized with the inwarde Baptisme, they ought to be taken for the members of the church, according to the perfection thereof. Neyther is it lawfull to exclude those from the com∣munion of the church, whome the Scripture doth not exclude from the communion of Salvation. Not these; because, as they were conditionally ex¦cluded, till there be hope of repentance, so they must conditionally bee of the Church. Now all Reprobates, and those, that liue wickedly without any pricke of conscience, are excluded, be∣cause, whether they seeme to bee in∣wardly of the church, or whether they are outwardly of the church, yet they

haue beene alwayes separated, and con∣tinued so from the vnity of this church. For this church is the communion of Saintes, the Spouse, and body of Christ without blemish, the Temple of God, the holy city, &c.

The Forme of the church, both gene∣rally, according to it selfe wholy, and specially, according to the double no∣tion thereof, ought to be expounded, as hath beene done in the causes prece∣dent.

Generally, the Forme of the church, is two wayes considered: Severally, in it selfe, and the Efficient cause thereof, or ioyntly in her Subject.

After the former manner, the Forme of the church, is that divine, and preci∣ous calling wrought in heaven, accor∣ding to the purpose of Gods will, wher∣by hee decreede from everlasting, the communion of himself with the church, and of the church, with himselfe, in his beloved Sonnee 1.29. After the latter ma∣ner, the forme of the church, is a divine and gratious calling, whereby the

church of God is in this world fashio∣ned, and waiting, vntill, after the course of her calling here consumma∣ted, it be advanced in Christ Iesus, to the fruition of the heavenly calling.

And of this calling, as the nature, as touching it selfe, is most perfect; so the manner of the same is also two-fold: the one immediate, the other mediate; that which God by himselfe maketh through the vertue of his Spirite; this, which he maketh outwardly by speech, signe, or working ordinarily, or extraordinarily, as it pleaseth him to make it known vn∣to men.

Specially, the forme of the church Invisible, is an effectuall, and inwarde calling, and (by vertue of that effe∣ctuall calling) that communion of Saintes, both with their head, and of themselues, each with otherg 1.30. And of this calling, as the nature in respect of God is perfect; so the inward and ef∣fectuall meane thereof is two-fold; the Spirite, and Faith: the one, in respect of him, that calleth; the other, in re∣spect

of him that is called: by the one, God offereth, and conferreth the ef∣fectuall calling; by the other, wee take holde of that, which is offered, and make answere to Gods calling: for it is needefull, that these two concurre together, that the calling bee effectu∣all; to witte, the calling of God by the vertue, and efficacy of his Spirite, and our correspondent affection, or relation to that calling.

And according as one part of this Invisible church doth warfare on earth; and the other triumphantly in heaven; so the manner of the forme hereof, is di∣verse: for in the triumphant church, it is perfect in it owne kinde; but in the Militant, it is onely inchoatiuely, (or by way of beginning) tending to perfe∣ction by more or lesse efficacy, acording to the measure of the spirit, & faith. And hence it is, that in respect of this forme, the state of the Invisible church is di∣vers. For as it is vnited to Christ her head, it cannot erre, because there is but one truth of the heade, the spirit, &

the body; but as it is considered accor∣ding to it selfe, and the diverse members thereof, it erreth in divers wayes and degreesk 1.31: for albeit the Spirite bee alwayes in it, yet the same worketh not perfectly by it; but onely according to that measure, which it hathl 1.32: but this invisible church cannot revolt frō her God, because it hath God that promiseth, a Mediator that redeemeth, and saveth; and lastly, giftes that can∣not bee repented ofm 1.33.

The Forme of the Church visible: the one is (Constitutiue,) which orday∣neth the Church: the other (Distinc∣tiue,) that distinguisheth the true church from the false.

The Forme which maketh the vi∣sible Church, is that outward calling, which God mediately effecteth, accor∣ding to that holy kinde of government, which hee would haue to bee kept in his house.

To this calling three thinges are as hand-maids; the word of the Gospell, the vse of the Sacramenrs, and the law∣full

communion of Saintes: for God calleth outwardly by Worde, Signe, and Worke, whereof wee haue more at large spoken in the place concer∣ning the calling of men vnto Sal∣vation.

The Forme, that distinguisheth, and maketh difference of the true Visible Church, from the false, is that, which certaine markes doe li∣mit, and point out.

Now wee call them Markes, by which the thinges, which come into question, are certainely knowne, whe∣ther they bee to bee perceyved by sense, or by vnderstanding, or both wayes.

And as there is wont to bee of e∣very thing a double knowledge, the one which noteth out the Essence of the same, by the true and immediate cau∣ses; the other fette from the Acci∣dents and affections, declaring the vn∣separable dispositions of the same, or the other outward accidents, which onely overcover the thing: so also, two sortes of markes are agreeable to

this double knowledge: for some are effectuall and necessary markes, which they call Signes infallible, and other some accidentall, which they tearme Probable: These former, are the pro∣per tokens of the church, which cer∣tainely shew the Essence, and nature of the same, the latter are but common, and probable signes thereof.

The proper and essentiall note of the visible church belonging to the Essence thereof, immediately and pro∣perly, and next of all flowing from the forme of the same, is onely one, to wit, the truth of Gods word revealed, and communicated, wherevnto the truth of the Sacramentes, as a thing in∣separably tyed or knit with it, is con∣joynedn 1.34; for the truth of both is so proper, and so essentiall a token of the church, that this truth, and the church, are alike changed.

The accidentall markes are two-folde; for some are fet from those na∣turall dispositions of the Church, which are inseparable, which are also the na∣turall

dispositions of that first marke, to wit, The pure preaching of the Word, and the lawfull administration of the Sacra∣mentso 1.35, which are the two necessary, and proper Adjuncts, and Attributes of the church: other some doe properlie pertaine to the order in the Church; eyther publicke, or private, Such as are Ecclesiasticall power, and publicke, and private exercises of godlinesse, and cha∣rityp 1.36.

The Power Ecclesiasticall, is three-fold; of Ministery, of Order, and of Ecclesiasticall Discipline.

The Power of the Ministery is an au∣thority, and right in the church, to teach not every thing, but that onely, which the Lord hath prescribed by his Pro∣phets, and Apostlesq 1.37, and is the first part of the keies.

The Power of Order, is an authoritie of the Church, which is imployed part∣ly about doctrine, and partly about con∣stitutions, and lawes, for the outwarde policie of the Church: the one is com∣monly tearmed Doctrinall, or Pre∣scriptiue;

the other Constitutiue, or Or∣dinate.

The Ecclesiasticall Discipline, is a judiciall power of the Church, whereby men receyved into the family of Christ, are directed to godlinesse, and are re∣strained, least they should commit any thing vnbeseeming their christian pro∣fession, but the offenders are reproved, rebuked, and corrected: And this is the latter part of the keyes, distinct from the former; because that, properly be∣longeth to the office of teaching; but this, is most of all practised in the cor∣recting of mens offences, and in the ex∣ercising of Ecclesiasticall Iudgementsr 1.38.

And according as there are two sorts of slippes to bee corrected, some con∣cerning doctrine, and some others con∣cerning manners; so, about both these Ecclesiasticall judgement is occupied, for the private good of the offender, and the publicke good of the Church.

Now there are three degrees of of that judgement: rebuking, conjoy∣ned with admonishment: Secondly, an

Excluding, suspending, or with hol∣ding from the Lords Supper, whereby for a time the offender is forbidden, or barred from the participation of the Supper. Thirdly, Excommunication, whereby after a lawfull knowledge had before hand, some person for his ma∣litious contumacy, is excluded from the communion of Saintes, or as the Apostle speaketh, is delivered vppe to Sathan, to the destruction of the flesh, that the Spirite might be saveds 1.39.

The publicke exercises of godlines, and charity, which notifie the true Churcht 1.40; are a gathering for the poore, the Ministery, the receyving of the word, and sacrament, Prayeru 1.41, singing of Psalms; &c. but the private, which in∣deede make for the ordering of our life, are the exercises of repentance: and those, which respect our neighbour, are the exercises of charity, as Almes, &c.

And of all those markes, there is a common vse, & outward shew of them, for the most part in all Churches: but

the right of possession, and the law∣full vse of them is proper, and par∣ticular to the true Church onely.

Whence, judgement ought to bee given concerning the purity, or im∣purity, the cleanenesse, or obscurity of the visible Church. For that church, which hath that Essentiall marke, and all those, which are accidentall, is the purest; that, which hath that onely, and not all these, is the true Church, but imperfect: that, which hath some of these, and not that, is the Church, ambiguously so cal∣led, or that, which is Hypocriticall; that, which hath neyther these, nor that, is not a Church at all.

But, because the particular Church, which hath these markes, eyther hath them perfectly, or according to parts, and againe both wayes, according to the quantity, and quality diversly, ey∣ther more or lesse, eyther more purely, or more vnpurely: Hence it commeth to passe, that particular Churches both diversly erre, and oftentimes fayle: they

erre more or lesse, according as they ei∣ther cleaue to the truth, or swerue from the samex 1.42; they fayle partly, because they are not alwayes conspicuous in order, regiment, and continuall suc∣cession; and partly, because sometimes they vtterly perish by Apostasie, and corruptiony 1.43.

The End of the Church in generall, is the glory of God himselfe, or the prayse of the glory of his grace: but in Particular, (the end) of the Invisible Church, is the salvation of the Predesti∣nate; and of the visible, the consumma∣tion, & fulfilling of the body of Christ, out of them that were generally cal∣led.

Notes

• a 1.1

  Psal. 26.5. Apoc. 3.9.
• b 1.2

  Can 6.8 Eph. 4.4. 1. Cor. 3.11.
• e 1.3

  Mat. 26 28. 1. Cor. 1.2 Eph. 2.20.
• d 1.4

  1. Cor. 12 13 & 4.27
• e 1.5

  Mat. 18.17. Mat. 13.24 Luc. 3.14.
• f 1.6

  2. Tim. 2 19. Rom. 11.3.4.
• g 1.7

  Eph. 3 15.
• h 1.8

  Mat. 11, 29.
• i 1.9

  Mat. 18.17.
• k 1.10

  Luc. 1.33 Rom. 11.4.
• l 1.11

  Rom 2.29.
• m 1.12

  Eph. 1.5 Tit. 2.14.
• n 1.13

  Eph. 1.13.
• o 1.14

  Rom 12 5. 1. Cor. 3.11.12. Col. 1.18.
• p 1.15

  Heb. 4.12. Act. 2.4••. 2. Pet. 2.23. 1. Tim. 3.15.
• q 1.16

  1. Co. 3 10. Eph. 4.12. 1. Pet. 3.5.
• r 1.17

  Eph. 4.7 2. Cor. 4.1
• s 1.18

  Luc. 21.14. Act. 13.1. Act. 21 4.
• t 1.19

  1. Tim. 5 17.
• u 1.20

  Tit. 2.7. 2 Tim. 2.24 1 Tim. 3.10.
• x 1.21

  Act. 6.6. ••. Tim. 4.14. 2. Tim. 1.6
• y 1.22

  2. Tim. 2 15 Tit. 1.9.
• z 1.23

  1. Cor. 1.23. Luc. 22 19
• a 1.24

  1. Cor. 5.4. 2. Cor. 2 8
• b 1.25

  Heb. 12 22. Apoc. 21.2 Eph. 6.11.12.
• c 1.26

  Mat. 28.19. Ioh. 10.16 Rom. 1.16.
• d 1.27

  Luc. 8.13. Mat. 22.14
• e 1.28

  Rom. 8.9 Eph. 1.23. Ioh. 14.23
• e 1.29

  Eph. 1.4.5. Ioh 10.27.48. Rom. 8.30
• g 1.30

  1. Ioh. 1.12.
• k 1.31

  1. Cor. 13.9. 1. Cor. 3.12. Apoc. 3.1.
• l 1.32

  1. Cor. 12 7.11.
• m 1.33

  Mat. 16 18. Ep. 4.1.29.
• n 1.34

  Heb. 4.12. Ioh. 10.27 Mat 28 10 Rom. 4.11
• o 1.35

  Ioh. 5 39. Act. 17 11 Mat. 26.26. 1. Cor. 10 17.
• p 1.36

  Mat. 3.3. & 28.20 1 Tim. 2.1.
• q 1.37

  Gal. 1.8. 1. Tim. 6.3.
• r 1.38

  Mat. 16.19. Ioh. 19.23 Mat. 18.18. 1 Cor. 8.11.
• s 1.39

  Mat. 18 18. 1. Cor 5.4 &c.
• t 1.40

  Act. 2.42 1 Tim. 2.1 1. Cor. 1.2.
• u 1.41

  Ioh. 13.35.
• x 1.42

  1. Cor. 13.9. Rom. 7.23 Mat. 6.12.
• y 1.43

  Apoc. 13 4.8.