A Christian Directory, Part 4: Christian Politics

92

Just such occasions as papists bring against the reformers, did the heathens bring against the christians, as you may see in Eunapius in Ædesio. At egregii illi viri et bellicosi confusis perturbatisque rebus omnibus debellasse Deos incruentis quidem, sed ab avaritiæ crimine non puris manibus gloriabantur, sacrilegium et impietatis crimen laudi sibi assumentes, idem postea in sacra loca invexerunt Monachos, sic dictos homines quidem specie, sed vitam turpem porcorum more exigentes, qui in popatulo infinita et infanda scelere committebant, quibus tamen pietatis pars videbatur, sacri loci reverentiam proculcari. O partiality!

93

Rom. xii. 17, 19, 20; Luke vi. 28-30; Matt. v. 39-41; Luke xx. 25, 26.

94

Le Blanc in his Travels, p. 88, saith of some heathen kings, They are all jealous of our religion, holding, that the christians adore one God, great above the rest, that will not suffer any others; and that he sets a greater esteem and value upon innocent, poor, and simple people, than upon the rich, kings and princes; and that princes had need to preserve to themselves the affections and esteem of their subjects, to reign with greater ease.

95

So Bishop Bilson of Subject, p. 243. Princes be supreme; not in respect that all things be subject to their wills, which were plain tyranny, not christian authority: but that all persons within their realms are bound to obey their laws, or abide their pains. So p. 242.

96

The differences are oft among the lawyers which set the commonwealth on fire, and then they are charged on divines, e. g. Grotius de Imper. p. 55. Si arma in eos reges sumpta sunt in quos totum populi jus translatum erat, ac qui proinde non precario sed proprio jure imperabant, laudari salva pietate non possunt, quemcunque tandem prætextum aut eventum habuerint. Sin alicubi reges tales fuere qui pactis, sive positivis legibus, et senatus alicujus aut ordinum decretis astringerentur, in hos ut summum imperium non obtinent, arma ex optimatum tanquam superiorum sententia, sumi, justis de causis potuerint. Multi enim reges, etiam qui sanguinis jure succedunt, reges sunt nomine magis quam imperio – Sed fallit imperitos quod illam quotidianam et maxime in oculos incurrentem rerum administrationem, quæ sæpe in optimatum statu penes unum est, ab interiore reipublicæ constitutione non satis discernunt. Quod de regibus dixi, idem multo magis de iis acceptum volo, qui et re et nomine non reges sed principes fuere, h. e. non summi, sed primi. p. 54.

97

Jactavit caput inter præcisos phanaticos et genitalia sibi devinxit, &c. Lamprid.

98

Eunapius saith of his master Chrysanthius, that when Julian had made him, Primarium pontificem totius illius ditionis, in munere tamen suo non morose ac superbe se gessit; junioribus urgendo haud gravis (sicut plerique omnes in unum consentientes, callide ferventerque faciundum censebant); neque christianis molestus admodum: quippe tanta erat morum in eo lenitas atque simplicitas, ut per Lydiam propemodum ignorata fuerit sacrorum in pristinum restitutio. Eo factum est, ut cum priora aliter cecidissent, nihil innovatum neque mutatio insignis accepta videretur, sed præter expectationem cuncta placide sapirentur. Moderation in a heathen was his benefit.

99

Vestra doctrina est, nisi princeps vobis ex animo sit, quantumvis legitimus hæres sit, regno excludi, alium eligi posse. Posse dixi? immo oportere. Hæc Clementina vestra fuit. Bishop Andrews of the Papists, Tort. Tort. p. 327.

100

So p. 381, 382. "If others do but stand on their guard to keep their lives and families from the bloody rage of their enemies, seeking to put whole towns and provinces of them to the sword, against all law and reason, and to disturb the kingdoms in the minority of the right governors: or if they defend their ancient and christian liberties, covenanted and agreed on by those princes, to whom they first submitted themselves, and ever since confirmed and allowed by the kings that have succeeded: if in either of these two cases the godly require their right, and offer no wrong, impugn not their princes, but only save their own lives, you cry, Rebellious heretics, rebellious Calvinists, fury, frenzy, mutiny; and I know not what. You may pursue, depose, and murder princes, when the bishop of Rome biddeth you, and that without breach of duty, law, or conscience, to God or man, as you vaunt, though neither life nor limbs of yours be touched. We may not so much as beseech princes that we may be used like subjects, not like slaves; like men, not like beasts, that we may be convented by laws before judges, not murdered in corners by inquisitors. We may not so much as hide our heads, nor pull our necks out of the greedy jaws of that Romish wolf, but the foam of your unclean mouth is ready to call us by all the names you can devise." So far Bilson.

101

Rom. xv. 1-4.

102

Bishop Bilson ubi sup. p. 259. As bishops ought to discern which is truth before they teach; so must the people discern who teacheth right before they believe. Pag. 261, 262. Princes as well as others must yield obedience to bishops speaking the word of God; but if bishops pass their commission, and speak beside the word of God, what they list, both prince and people may despise them. See him further, p. 259-262, proving that all have a judicium discretionis.

103

Cicero saith, that every good man was in his heart, or as much as in him lay, one that killed Cæsar.

104

1 Pet. iv. 12.

105

Luke xiv. 9, 33.

106

Ungebantur reges non per dominum, sed qui cæteris crudeliores existerent, et paulo post ab unctoribus non pro veri examinatione, trucidabantar, aliis electis trucioribus. Gildas de exc. Brit.

107

Rom. xiv.; xv. 1; Gal. vi. 1-4; James iii. 15-17; Tit. iii. 2.

108

Luke xx. 18; Matt. xxi. 42, 44; Acts iv. 11; 1 Pet. ii. 7, 8; Zech. xii. 3.

109

Read the lives of all the philosophers, orators, and famous men of Greece or Rome, and try whether the christians or they were more for monarchy. Arcesilaus regum neminem magnopere coluit: quamobrem legatione ad Antigonum fungens pro patria, nihil obtinuit. Hesich. in Arces. It is one of Thales's sayings in Laert. Quid difficile? Regem vidisse tyrannum senem. Chrysippus videtur aspernator regum modice fuisse. Quod cum tam multa scripserit (libros 705.) nulli unquam regi quicquam adscripserit. Seneca saith (Traged. de Here. fur.) perilously, Victima haud ulla amplior potest, magisque opima mactari Jovi, Quam rex iniquus. Cicero pro Milon. Non se obstrinxit scelere siquis tyrannum occidat, quamvis familiarem. Et 5. Tusc. Nulla nobis cum tyrannis societas est, neque est contra naturam spoliare eum quem honestum est necare. Plura habet similia.

110

See Bilson of Subject, p. 525, 526. Proving from Chrysostom, Hilary, Origen, that pastors may use no force or terror, but only persuasion, to recover their wandering sheep. Bilson, ibid. p. 541. Parliaments have been kept by the king and his barons, the clergy wholly excluded, and yet their acts and statutes good: and when the bishops were present, their voices from the Conquest to this day were never negative. By God's law you have nothing to do with making laws for kingdoms and commonwealths: you may teach, you may not command: persuasion is your part, compulsion is the prince's, &c. Thus Bishop Bilson. So p. 358.

111

1 Pet. ii. 16; Gal. v. 13; 2 Pet. ii. 19; Gal. iv. 26; 2 Cor. iii. 17.

112

Having spoken of this controversy, in my "Life of Faith," as an easy thing, in which I thought we were really agreed, while we seemed to differ, which I called a pitiful case, some brethren (who say nothing against the truth of what I said) are offended at me as speaking too confidently, and calling that so easy which Bishop Sanderson and so many others did make a greater matter of; I retract the words, if they be unsuitable either to the matter or the readers: but as to the matter and the truth of the words, I desire the reader but to consider how easy a case Mr. P. maketh of it, Eccl. Pol. and how heinous a matter he maketh of our supposed dissent: and if after all this it shall appear, that the nonconformists do not at all differ from Hooker, Bilson, and the generality of the conformists in this point, let him that is willing to be represented as odious and intolerable to rulers and to mankind, for that in which we do not differ, proceed to backbite me for saying that it is a pitiful case; and pretending that we are agreed.

113

It is not Mr. Humphrey alone that hath written that laws bind not in conscience to obedience which are against the public good. The greatest casuists say the same, excepting the case of scandal: he that would see this in them may choose but these two special authors, Bapt. Fragos. de Regimine Reipublicæ, and Greg. Sayrus in his Clavis Regia, and in them he shall find enough more cited. Though I think some further cautions would make it more satisfactory.

114

Legum mihi placet autoritas; sed earum usus hominum nequitia depravatur: itaque piguit perdiscere, quo inhoneste uti nollem, et honeste vix possem, etsi vellem. Petrarch. in vita sua.

115

Male se rectum putat, qui regulam summæ rectitudinis ignorat. Ambros. de Offic.

116

It was an ill time when Petr. Bless. said, "Officium officialium est hodie jura confundere, lites suscitare, transactiones rescindere, dilationes innectere, supprimere veritatem, fovere mendacium, quæstum sequi, æquitatem vendere, inhiare actionibus, versutias concinnare."

117

Bias fertur in causis orandis summus atque vehementissimus fuisse, bonam tamen in partem dicendi vim exercere solitum. Laert. p. 53. Justum est homines justitiam diligere; non autem justitiam propter homines postponere. Gregor. Reg. Justitia non novit patrem, vel matrem; veritatem novit; personam non novit; Deum imitatur. – Cassian. Plutarch saith, that Callicratidas being offered a great sum of money (of which he had great need to pay his seamen) if he would do an unjust act, refused: to whom saith Cleander his counsellor, "Ego profecto hæc accepissem, si fuissem Callicratidas." He answered, "Ego accepissem, si fuissem Cleander."

118

Facile est justitiam homini justissimo.

119

Vix potest negligere, qui novit æquitatem: nec facile erroris vitio fordescit, quem doctrina purgaverit. Cassiodor.

120

Chilon in Laert. p. 43. (mihi) saith, Sibi non esse conscium in tota vita ingratitudinis: una tamen re se modice moveri, quod cum semel inter amicos illi judicandum esset, neque contra jus agere aliquid vellet, persuaserit amico judicium a se provocaret, ut si nimirum utrumque et legem et amicum servaret. This was his injustice of which he repented.

121

As overvaluing men's own understandings in religion, is the ruin of souls and churches; so overvaluing men's raw, unexperienced apprehensions in physic costeth multitudes their lives. I know not whether a few able, judicious, experienced physicians cure more or the rest kill more.

122

Many of the greatest divines have given God great thanks for their schoolmasters, and left their names on record with honour, as Calvin did by Corderius, Beza by Melchior Volmarius, &c.

123

Neander in Chron. p. 104.

124

And though I ignore not that it is a much more fashionable and celebrated practice in young gentlemen to kill men, than to cure them; and that mistaken mortals think it to be the noblest exercise of virtue, to destroy the noblest workmanship of nature, (and indeed in some few cases, the requisiteness and danger of destructive valour, may make its actions become a virtuous patriot,) yet when I consider the character given of our great Master and Exemplar, that he went about doing good, and healing all manner of sicknesses – I cannot but think such an employment worthy of the very noblest of his disciples. Mr. Boyle's Experiment. Philos. p. 303, 304.

125

Dæmones ex hominibus fieri quidam opinati sunt, perpetua criminum licentia, &c. Quod ut forte tolerabiliter dictum sit, malarum voluntatem similitudo efficit, qua homo malus atque in malis obstinatus pene dæmonem æquat. Petrarch. de Injusto Domin.

126

1 Kings xxii. 8, 27; xiii. 2, 4.

127

2 Chron. xvi. 10.

128

John xix. 12.

129

Matt. ii. 16-18; xiv. 6-9; Mark vi. 19, 21, 22; Acts i. 2-4.

130

See my "Treatise of a True Catholic, and Catholic Church."

131

See Vincent. Lirinens.

132

Rom. viii. 7, 8; Gen. iii. 15.

133

Exod. xix. 5; 1 Pet. ii. 9; Tit. ii. 14; 2 Cor. vi. 16-18; Mal. iii. 17, 18; Eph. iii. 17; 1 Cor. iii. 16; 2 Tim. i. 14; 1 John iv. 15, 16.

134

2 Tim. iii. 11, 12; Matt. v. 11, 12; Luke xiv. 26, 33.

135

Heb. xi. 26.

136

So Rev. ii. 14. Balaam did βαλλεῖν σκάνδαλον, lay a scandal, or stumblingblock before the Israelites; that is, a temptation to sin.

137

Luke vii. 23.

138

Mark vi. 3.

139

Mark iv. 17.

140

Psal. cxix. 69.

141

Vix equidem credar. Sed cum sint præmia falsi Nulla; ratam debet testis habere fidem. Ovid.

142

Rom. iii. 7, 8; James iii. 14; Job xiii. 7, 8.

143

Ita comparatum est ut virtutem non suspiciamus, neque ejus imitandæ studio corripimur nisi eum in quo ea conspicitur, summo honore et amore prosequamur. Plutar. in Cat. Utic.

144

Dan. iii., vi.

145

John xvii. 21, 25.

146

Ezek. ix. 4; Zeph. iii. 17, 18.

147

2 Thess. iii. 15; 2 Cor. ii. 4; Gal. vi. 1; 2 Tim. ii. 25; 1 Thess. v. 13.

148

Col. iii. 16.

149

Ezek. xxxiii. xxxiv.; Gal. vi. 1; Tit. ii. 4.

150

Ezek. ix. 4; 2 Pet. ii. 7, 8.

151

Prov. ix. 7, 8; Matt. vii. 6.

152

Gen. xx. 36; Job xiii. 13; Heb. xiii. 22; 2 Pet. i. 13; 2 Tim. ii. 25, 26.

153

Deut. xxii. 1.

154

1 Tim. vi. 4-6.

155

A wife or near friend that is under no suspicion of alienating the thing to their own commodity, nor of ill designs, may go somewhat further in such cases, than an inferior or a stranger.

156

Whether the consequent be good or hurt is like to be greater, must be well considered.

157

Exod. xx. 21, "Thou shalt neither vex a stranger, nor oppress him." Exod. xxiii. 9, "Thou shalt not oppress a stranger," &c. So that usury to a stranger was no oppression.

158

Of recreations, see before.

159

Leg. Steph. Vinan. Pigh. in Hercule prodigo, pag. 130-132. Cui peregrinatio dulcis est, non amat patriam: si dulcis est patria, amara est peregrinatio. August.

160

Lege Eurycic. Pateani Orat. 9.

161

Read Bishop Hall's "Quo Vadis" on this subject.

162

Peregrinatio levia tædia quædam animorum et veluti nauseas tollit: non tollit morbos qui altius penetrarunt, quam ut externa ulla medicina huc pertingat. Id. ib.

163

Congressus sapientum confert prudentiam: non montes, non maria. Erasm.

164

Peregrinatio omnis obscura et sordida est iis quorum industria in patria potest esse illustris. Cicer.

165

In omni certamine qui opulentior est, etiamsi accipit injuriam, tamen quia plus potest, facere videtur. Sallust. in Jugurth.

166

Psa. cxlv.; Matt. v.; Lam. iii.

167

Read Erasmus Colloqu. Peregrin. Relig. Ergo.

168

Quod tacitum esse velis nemini dixeris. Si tibi non imperasti, quomodo ab alio silentium speras? Martin. Dumiens, de morib.

169

Apology against Dr. Kendal.

170

But if any be resolved to call mere benevolence by the name of love, I will not contend about a name.

171

Lege quam plurima veterum testimonia in D. Gatakero contra Davenantium de Baptismo.

172

"Disputations of Right to Sacraments."

173

See the Preface to my book, called, "The Crucifying of the World."

174

Heb. v. 23; 1 Sam xii. 3; Neh. v. 11; Numb. v. 8; Luke xix. 8.

175

Some speak too ignorantly and dangerously about the day of grace being past in this life.

176

1 Tim. 1. 15; Psal. 147. 5; Matt. 19. 17; 1 Tim. 6. 16; Dan. 7. 10; Isa. 57. 15; Psal. 149. 4; Heb. 10. 19, 20; Isa. 55. 6; Psal 95. 6; 12. 2; 99. 5; 51. 1, 17; 89. 7; Jer. 32. 40; Heb. 12. 28; 1 Thess. 5. 23; Lev. 10. 3; Zech. 12. 10; Rom. 8. 26; James 5. 16; 1. 6; Isa. 26. 8; Matt. 15. 18; John 4. 23, 24; 1 Thess. 2. 13; Acts 16. 14; Mark 4. 12; Phil. 1. 29; Prov. 1. 24, 25; Eccles. 5. 1; John 6. 45; Heb. 4. 22, 13; 2 Cor. 10. 4, 6; Psal. 69. 30; 106. 46; 9. 14; 105. 3; 51. 15; 19. 14; Heb. 13. 21.

177

Isa. 66. 1; Psal. 111. 9; Luke 2. 13; Psal. 103. 20; Heb. 1. 6; Psal. 149. 1; Lev. 10. 3; Gen. 18. 27; 2 Tim. 2. 5; Dan. 9. 18; Hos. 14. 2; Rom. 8. 26; Heb. 12. 28; 2 Thess. 2. 10; Luke 19. 48; Isa. 1. 19; 2 Cor. 2. 16; James 5. 16; Psal. 63. 5; 1 Cor. 7. 35; Psal. 84. 10; 73. 28.

178

Gen. 1. 27.

179

Rom. 5. 12.

180

Rom. 3. 23.

181

John 3. 16.

182

Ver. 18.

183

Ver. 19.

184

Ver. 20.

185

Gal. 3. 13.

186

John 3. 5.

187

Ver. 6.

188

Matt. 18. 3.

189

Ezek. 33. 11.

190

Luke 15. 10.

191

Ver. 18, 19.

192

Psal. 5. 5; Rom. 6. 23; Eph. 1. 6, 12; John 4. 42; Rom. 3. 25; Eph. 1. 5; Luke 24. 47; Acts 5. 37; Prov. 28. 13; Rev. 3. 17; Psal. 51. 5; Eph. 2. 3; Isa. 48. 8; 53.6; Psal. 100. 3; 1 Cor. 6. 20; 2 Cor. 8. 5; 1 Cor. 10. 31; 7. 32; 1 Thess. 4. 1; 1 John 3. 22; Rom. 2. 23; 1 Chron. 21. 7; Phil. 2. 21; Luke 18. 14; Rom. 15. 1; Psal. 47. 7; Rom. 7. 12; Dan. 9. 9, 10; Tit. 1. 7, 10; Rom. 8. 5; 13. 14; 4. 20; Psal. 78. 7, 22; Isa. 51. 7, 8; Luke 12. 4, 5; Psal. 100. 5; 1 John 4. 16; Psal. 16. 5; Matt. 22. 7, 3; Psal. 37. 4; 1 John 2. 15; 2 Tim. 5. 7; John 6. 27; Luke 10. 21, 22; Matt. 25. 26; Rom. 12. 11; Eph. 6. 11, 13, 14; Mark 8. 38; 2 Tim. 1. 8; Eph. 5. 15; Rom. 12. 1, 19; Acts 11. 23; 2 Pet. 1. 10; Luke 1. 71; Heb. 12. 28; Psal. 111. 9; 2 Tim. 2. 19; Phil. 3. 3; Psal. 29. 2; Rev. 1. 10; Rom. 13. 7; Tit. 3. 1; Eph. 6; Matt. 29. 39; 7. 12; 1 Cor. 10. 24; Eph. 4. 2, 32; Matt. 5. 44; Heb. 12. 14; Gal. 6. 10; Psal. 19. 12, 13; Rom. 2. 4; Psal. 51. 4; Rom. 2. 15; Psal. 78. 32, 37, 42; Luke 12. 35, 36, 40; Rom. 5. 6, 8, 10; Luke 14. 17; 8. 1; Acts 13. 26; Rev. 22. 17; 1 John 5. 11, 12; Matt. 22. 5; Heb. 2. 3; Psal. 119. 60; John 12. 40; Heb. 12. 25; Acts 7. 51; 2 Tim. 3. 8; Luke 15. 18; Numb. 16. 38; Rom. 1. 18; Eph. 5. 6; Dan. 9. 7, 8; Psal. 51. 1; 41. 1; 143. 2; 51. 9, 11; Lev. 26. 25; Rev. 1. 5; John 1. 29; Eph. 1. 6; Matt. 12. 18; Gal. 3. 13; Isa. 53. 5; Psal. 85. 4; 67. 1; Acts 11. 18; Ezek. 20. 43; Psal. 51. 17; Ezek. 36. 26; Gal. 4. 6, 2; 2 Cor. 6. 16; Jer. 13. 13; Ezek. 11. 20; Psal. 119. 18; Eph. 3. 18; Matt. 13. 11; Eph. 1. 18; Rom. 2. 18; 2 Tim. 2. 26; Psal. 119. 104; Rom. 5. 5; 8. 35, 39; Jer. 32. 40; Matt. 6. 3; Col. 3. 1; Matt. 6. 20, 21; Phil. 3. 20; Col. 3. 5; Gal. 6. 14; Rom. 1. 17; Heb. 11. 1; 1 Cor. 4; 1 Pet. 3. 11; Luke 13. 14; 1 Cor. 9. 24; 1 Pet. 4. 2; Col. 1. 10; 2 Cor. 5. 9; John 6. 38; Psal. 40. 8; 1. 2; Tit. 2. 12; 1 Pet. 1. 14, 15; 1. 22; Eph. 4. 2, 32; James 5. 17; Psal. 15. 4; Eph. 5. 15; Phil. 1. 10; Titus 2. 14; Matt. 5. 44; Rom. 12. 19; Luke 21. 19; Mark 8. 34; Heb. 11. 26; Rom. 8. 17; Rev. 2. 10, 11.

193

Hab. 1. 13; Jude 15. Luke 13. 3; Mark 16. 16; Psal. 51. 5; Eph. 2. 3; Rom. 3. 22; Ezek. 20. 37; Matt. 28. 19; Eccl. 12. 1; Deut. 11. 1; Col. 1. 10; 1 Cor. 10. 31; Gen. 5. 22; 2 Cor. 5. 7; Phil. 3. 20; Rom. 12. 11; Deut. 6. 5; Eph. 2. 3; Rom. 8. 7; Exod. 20. 4, 7, 8, 11, 12, &c.; 2 Pet. 2. 9; Rom. 13. 8, 9; Mat. 7. 12; Mark 6. 33. 1 Tim. 6. 8; Luke 10. 41, 42; Rom. 5. 8; Luke 24. 47; Rom. 3. 25; Matt. 22. 4, 5; Heb. 2. 3; Acts 7. 51; Prov. 1. 23; Jam. 4. 7; 1 Pet. 5. 9; Psal. 51. 4; Psal. 19. 12, 13; Isa. 59. 12; Psal. 103. 110; 50. 11; Mark 9. 44; Psal. 52. 8; Eph. 1. 12, 13; Psal. 71. 5; 78. 7; 119. 81; 51. 1; 2 Cor. 5. 18; 1. 19; John 1. 7; Gal. 4. 6; 1 Thess. 5. 23; Rom. 5. 5; Deut. 30. 6; Psal. 31. 16; Matt. 1. 21; 1 Thess. 1. 10; Tit. 2. 14; Col. 1. 10; 1 Pet. 2. 3; Ephes. 5. 16; 2 Pet. 1. 10; Matt. 6. 11; 1 Tim. 6. 4; Heb. 13. 5; Matt. 6. 25; 2 Pet. 3. 11; Matt. 26. 41; James 4. 6; Gal. 5. 17; 1 John 5: 4, 5; Rev. 2. 17; 2 Pet. 2. 10; Luke 1. 17; Psal. 73. 24.

194

2 Chron. 30. 9.

195

1 John 2. 1, 2.

196

Acts. 13. 38, 39.

197

Rom. 5. 20, 21.

198

1 John 1. 7, 8, 9.

199

Matt. 11. 28-30.

200

Rev. 22. 17.

201

John 6. 37.

202

Heb. 8. 12.

203

Rom. 8. 9.

204

2 Cor. 5. 17.

205

Rom. 8. 1, 5.

206

Ver. 6.

207

Ver. 7.

208

Ver. 8.

209

Ver. 13.

210

Gal. 5. 19-21.

211

Ver. 22-24.

212

Rom. 13. 13, 14.

213

1 John 2. 15, 16.

214

Matt. 7. 13, 14.

215

Tit. 2. 11-14.

216

Psal. 1. 1, 2.

217

Ver. 5.

218

Heb. 12. 28, 29.

219

2 Pet. 3. 11, 12.

220

1 Cor. 15. 56.

221

Luke 4. 16-18.

222

Acts 13. 27; 1. 2.

223

Neh. 8. 4, 6; 9. 2-6, 10, 38; Acts 12. 12; 1 Tim. 4. 5; Acts 1. 14; 16. 13, 16; 1 Tim. 2. 8; 1 Cor. 14, 15, 16; Luke 4. 16, 18; Neh. 8. 8; Acts 20. 7, 9; 2 Tim. 4. 1, 2; Acts 4. 20; 2 Cor. 4. 13; John 16. 20; 1 Cor. 2. 7, 13; Matt. 7. 29. Tit. 2. 15; Matt. 21. 45; Mark 12. 12, 13, 17; Eph. 6. 19, 20; Jude 22, 23; Acts 18. 25; 2 Tim. 2. 24, 25; 1 Tim. 5. 17; Acts 20. 36; Psal. 2; Rev. 11. 15; 1 Tim. 2. 1-3; 2 Thess. 2. 1, 2; 2. 8; 1 Thess. 2. 16; Rev. 18. 19; Matt. 6. 9; 9. 37, 38; 1 Tim. 2. 3; Eph. 6. 19; 1 Thess. 5; 2 John 17, 20; 1 Sam. 12. 23; 2 Cor. 4. 5; Phil. 1. 15, 16; James 3. 1, 15-17; Luke 9. 55; 1 Cor. 14. 26; 2 Cor. 10. 8; Psal. 92. 1; Rev. 1. 10; Acts 20. 7; Col. 3. 16, 17; Psal. 118; 1 Cor. 4. 1, 2; 1 Tim. 3. 5; 3. 15; 2 Tim. 2. 2, 15; Acts 20. 7, 9.

224

Luke 11. 28.

225

Num. 6. 24-26.

226

2 Cor. 13. 14.

227