.
Order of Contents
Articles
Booklet
Historic Story
Great Commission: Relation to Ministers & Church
Church Planting & Missions
Ministers may be Sent as Evanglists
Laypersons Evangelizing
Preaching vs. Lay Evangelism
Continue to Evangelize Refusers?
Indigenous Principle
Latin 1
.
Articles
1500’s
Bucer, Martin – On the Reign of Christ tr. Satre & Pauck in Melanchthon & Bucer in The Library of Christian Classics, vol. 19 (London: SCM Press LTD, 1969), bk. 2
ch. 6, ‘Where suitable evangelists are to be sought, and the matter of the reformation of the schools of higher learning’ 273-77
Bucer’s solution is that through government direction, divinity ought to be taught in higher education, which will provide an abundant supply of educated men for the task.
ch. 7, ‘The Source & Support of the Evangelists & Pastors of the Church’ 277-79
Bucer’s solution is that money and provision for the evangelists may come through the revenues of established churches, possibly at civil direction.
.
1800’s
Alexander, Archibald
The World to be Reclaimed by the Gospel, Missionary Paper #10, search for “Alexander”, 1800 12 pp.
An Introduction to the Memoir of the Rev. Joseph W. Barr, Late Missionary 1833 16 pp.
Anonymous – Do You Ever Attend the Missionary Prayer Meeting? 1845 4 pp., starting on p. 101, appended to Samuel Miller’s Letters on the Observance of the Monthly Concert in Prayer
Kennedy, John – Hyper-Evangelism: Another Gospel, though a Mighty Power Buy 1874 with a 6 paragraph introduction by Rev. Sherman Isbell
This is a spiritually insightful critique of the American, revivalist style, D.L Moody crusades in Scotland, that emphasized quick external professions of faith to the detriment and exclusion of a substantial, balanced and persevering Christian life. This is must reading and directly applicable to our day of Fast-Food Christianity.
.
1900’s
Beeke, Joel
John Calvin: Teacher and Practitioner of Evangelism no date 22 pp.
Puritan Evangelism: A Biblical Approach no date 28 paragraphs
.
Booklet
Beeke, Joel – Puritan Evangelism Buy 78 pp.
The best and most Biblical work on how to share your faith with others in a way that brings God’s Word home to the heart.
.
Historic Story
Watt, Hugh – ‘Moderator, Rax me that Bible’ about John Erskine (1721-1803) in the 1796 General Assembly of the Church of Scotland.
‘Rax me’ means ‘reach me’ or ‘hand me’.
.
On the Great Commission’s Relation to the Pastoral Ministry & Church
Samuel Rutherford
The Due Right of Presbyteries (1644), pt. 2
p. 204
“Answer. First, we hold that by a calling or ordination he is made a pastor; by election he is restricted to be ordinarily the pastor of his flock.
Secondly, a pastor is a pastor of the catholic Church, but he is not a catholic pastor of the catholic Church, as were the apostles.
Thirdly, the Reformed Churches may send pastors to the Indians, for that which Acosta says of Jesuits, we may with better reason say it of our selves: That pastors are as soldiers, and some soldiers are to keep order and remain in a certain place; others run up and down in all places; So some are affixed to a congregation, to feed them; others may be sent to those people who have not heard of the Gospel, which sending is ordinary and lawful in respect of pastors sending and the pastors who are sent, because in pastors, even after the apostles be dead, there remains a general pastoral care for all the Churches of Christ. Thus sending is not ordinary, but extraordinary in respect of those to whom the pastors are sent; yet is it a pastoral sending [as opposed to this being absent in congregationalism in such a case].
…but a pastoral care for the Churches is not proper to apostles only, but only such a pastoral care by special direction from Christ immediately to preach to all, 2. Backed with the gift of tongues and of miracles; and this essentially differences the apostle from the ordinary pastor; but the former pastoral care to preach the Gospel to all nations, and to convert, is common both to the apostle and pastor.”
.
pp. 207-8
“It is true, they [the Independents] object that the apostles, Mt. 18, were commanded to preach to all nations, but pastors are not so now, but are commanded to feed the flock over which God has appointed them, Acts 20:28; but it is as true [that] the apostles were commanded to preach to all nations, in opposition to the charge that the prophets of old were to speak to the people of Israel only, and the apostles, Mt. 10, [were] forbidden to preach to the Samaritans and gentiles; and it is as true that God’s Spirit limited the apostles to preach to Macedonia, not to Bithynia;
Now because this particular direction for places is wanting in the Church, it is certain that a man is yet a pastor in office in relation to as many as God’s hand of providence shall send him unto, though he be chosen by a people to feed ordinarily one determinate flock, and though he be not an extraordinary and immediately inspired planter of Churches, or the first planter, as were the apostles, yet is he a pastor in relation to all. And if this be not said:
1. It were simply unlawful for pastors now to plant churches and spread the Gospel to those nations who have not heard it, because all pastors now are ordinary [according to congregationalists], and none are immediately inspired apostles: but it is certain what the apostles did by an extraordinary gift, as such immediately called pastors, it is unlawful for ordinary pastors to attempt to do, as to attempt to speak with tongues, and to plant Churches by speaking with tongues and confirming it with miracles is unlawful. Papists, as Bellarmine, Suarez, Acosta, ascribe this to the Pope and his apostles.
Our divines answer that the apostles that way have no successors; But what the apostles did by an ordinary pastoral gift, as to preach the Word, administrate the Sacraments, to erect and plant Churches by ordinary gifts, where the pastors can speak to the Churches by an ordinary gift in their own language, they are obliged both within and without the congregation, to preach as pastors, because where God gives gifts pastoral to pastors, he commands them to exercise these gifts, else they dig their Lord’s talent in the earth: but God gives to pastors pastoral gifts to preach to others than their own congregation, and to administrate the seals to them also, and to plant churches. Therefore, it is presumed that the Church does give authority and an external ministerial calling to the exercise of these gifts.”
.
A Survey of the Survey of that Sum... (London, 1658), bk. 4, ch. 2, pp. 353-4
“Mr. Hooker [a congregationalist]: ”The Apostles’ (says Mr. Rutherford) ‘stand in the room of the whole catholic ministerial guides when they revealed the keys.’ [Hooker’s] Answer [to Rutherford]: The apostles in that commission were extraordinary persons sent to all the world to lay the foundation of the Gospel, by an apostolic power; and in this sense they have no successors, nor stand in the room of any.’
[Rutherford’s] Answer:
[1.] If the apostles represent none in this sense, Mt. 28:19; Mk. 16:15; Jn. 20:21, ‘Go and teach, etc.’, ‘Whose sins ye remit, etc.’, then none succeed the apostles to teach, baptize, remit and retain sins; pastors then must do these without a commission from Christ, or these ordinances must cease.
2. Mt. 28; Jn. 20, He sends the apostles and says, ‘Behold, I am with you to the end of the world,’ in preaching and baptizing. The apostles, Mt. 28:19-20; Jn. 20:21-22, when they received power to preach and baptize, did represent all ordinary teachers to the end of the world, or then ordinary teachers want [lack] all calling. But the apostles do not live to preach and baptize to the end of the world; therefore that ministerial presence of Christ must be promised to some represented by the apostles. So the English Divines, Calvin, Beza, Diodati [held], as apostles gifted with power of working miracles, etc., they represented none, nor had they any successors. So [in] Mt. 28, the pastors have the power of the keys and of office given them…”
.
On Church Planting & Missions
Book
Lidorio, Ronaldo – Theology, Piety & Mission: The Influence of Gisbertus Voetius on Missiology & Church Planting (RHB, 2023) 144 pp.
“…reflects on the life and influence of Gisbertus Voetius, the first Protestant missiologist… Lidório lays out principles for us to consider for these activities today.”
.
Latin
1600’s
Voet, Gisbert
Select Theological Disputations (Utrecht: Waesberg, 1655), vol. 2
36. ‘Of the Planters of Churches’, pp. 552-73
37. ‘Same: Appendix on the Builders of Church Buildings, the Erectors of Colleges & the Founders of Those Returning [Redituum]’, pp. 573-79
Ecclesiastical Politics (Amsterdam: Waesberge, 1663), vol. 4, pt. 3
bk. 2, Considerations on the Governing and Ordering of the Church Respecting its being Erected
Tract 1, Of the First Planting and Collection of Churches
1. Of the Plantation and Planters of Churches 293
Appendix: Of the Builders of Church Buildings, the Erectors of Colleges and the Founders of Revenues 316
2. Of Ecclesiastical Missions 322
. Chain of Principle Questions 343
3. Of the Missions and Missionaries of the Papacy 349
Tract 2, Of the Government of the Church, which Ought to be Maintained & Augmented
1. Of the Augmentation and Multiplication of Exercises, Acts and Ecclesiastical Offices 355
2. Of the Means which Ought to be Made use of for the Increase and Augmentation of Churches 361
3. Of the Positive Means which ought to be Used for the Maintenance of the Churches, especially of Moderation and Supporting [Tolerantia] 363
* Of Moderation and Supporting [Tolerantia] 364
4. Of the Impediments to the Maintenance and Increase of Churches Removed 378
Tract 4, Of Analogical Churches which ought to be Raised, Encouraged and Governed
1. Of Churches in Courts and Academies 409
2. Of the Governance of Military Churches 414
3. Of the Governance of Analogical Churches out of Business Men, Professionals and Works of Collections 421
bk. 3, Of the Government of the Church with Respect to a State of Turbulence, Tract 1, Of the Dispersion and Regathering of the Church
1. Of the Scattering or Dispersion of the Church 424
2. Of the Regathering and Reinstatement of Scattered Churches 426
.
Ministers may be Sent as, and Function as, Evangelists
That the distinctive office of Evangelist mentioned in the New Testament was extraordinary and has ceased, see the Intro to our page, ‘The Offices of Apostles, Prophets & Evangelists’. See also, ‘On the Pastor’s Duty for Evangelism’.
.
Quotes
1600’s
Samuel Rutherford
The Due Right of Presbyteries (London: 1644), pt. 2, p. 204
“Thirdly, the Reformed Churches may send pastors to the Indians, for that which Acosta says of Jesuits we may with better reason say it of ourselves: That pastors are as soldiers, and some soldiers are to keep order and remain in a certain place; others run up and down in all places; So some are affixed to a congregation, to feed them; others may be sent to those people who have not heard of the Gospel, which sending is ordinary and lawful in respect of pastors sending and the pastors who are sent, because in pastors, even after the apostles be dead, there remains a general pastoral care for all the Churches of Christ. Thus sending is not ordinary, but extraordinary in respect of those to whom the pastors are sent; yet is it a pastoral sending [as opposed to this being absent in congregationalism in such a case].”
.
A Survey of the Survey of that Sum… (1658), p. 472
“[Margin Note:] Evangelists are now ceased as well as apostles.
2. Synods from Acts 15 and Acts 13 may lend men, authorized with pastoral power, to heathens to spread the Gospel; and private men as no pastors, but as private men, are intruders [though] authorized by Mr. Hooker, for they have no promise, such as pastors have by Mt. 28:19-20; Mk. 16:15-17; Jer. 1:6,17-18, to plant Churches among the heathens; nor is there a warrant to say that evangelists are ordinary officers left by Christ to plant Churches.
If Hooker have any ground from Eusebius or Scripture for evangelists now, or in Trajan’s time, he must show that they have the gift of tongues: for how could evangelists be fellow-helpers to preach the Gospel to the Churches planted by the apostles if they were not an extraordinary office only? See those divines in the margin, and my learned and dear brother, Mr. George Gillespie, Miscellaneous Questions, ch. 7. If the Church should send any to the heathen any way rip[…] for the Gospel, these could be no other than ordinary pastors to them.
[Margin Note:] Tilen, Syntagma, disputation 19, thesis 38, Apostolorum vice, ubi res poscebat, fungebantur. Professors of Leiden, Synopsis of Pure Theology, disputation [??], thesis 17, p. 605; [William] Bucanus, in loc., Common place 42, question 45; Calvin, Commentary on Eph. 4, Apostolis proximi erant Evangelistae, et munus affine habebant. Bullinger, ibid., In plebe potissimum e […]udienda; Zanchi, Commentary on the same, Apostolorum Comites—non immediate mi […]—sed assumebantur. Dr. Robert Boyd from Trocherig, Commentary on Eph. 4, p. 493, Apostolorum Comites modo huc, modo illuc missi, modo re vocati ab Apostolis, extraordinarii.”
.
On Laypersons Evangelizing
Quote
John Calvin
The Sermons… upon… Deuteronomy... (London: Middleton, 1583), 143rd Sermon, p. 883
“…let us note that God will have every of us nowadays for his own part to do his endeavor to multiply the church… And when God vouchsafeth us his grace to win any man, and to bring him into his flock, then are we as spiritual fathers…
Now albeit that all have not that office of preaching the Word of God, yet a private person being a member of the Church, may beget spiritual children unto God, if he have occasion and ability to win a poor soul and to enlighten him with the faith of the gospel. Let us then bestow our pains to this end, knowing that if the carnal marriage was so precious under the law in the sight of God: Surely the mean whereby we be made members of our Lord Jesus Christ, is a thing now far dearer and of greater estimation with Him.
And therefore let every man employ himself that way to the uttermost of his poor. For here is no forcing of us to marry against our wills, but of the winning of wives unto our Lord Jesus Christ, that by the multiplying of the Church, we may always be the more firmly linked unto Him. Seeing then that our condition is more gentle and sweet than that which was under the law, we ought to be stirred up so much the more to the discharging of that duty, and we shall have so much the less excuse if we be careless and negligent therein.”
.
How Preaching by Ministers, whether to the Church or to the World, is Different from Lay Evangelism
See also, ‘Lay-Persons may, & Ought to, Preach Privately’.
.
Quotes
1600’s
Samuel Rutherford
The Due Right of Presbyteries (1644), pt. 2, p. 272
“4th Distinction. There is a call to an habitual and ordinary prophesying; here is required not only a calling by gifts, but also a collation of authority to the office, either immediately by God, or mediately by the Church, and there is a call to some particular or occasional acts of exhorting, as the martyrs and Stephen [Acts 7] are called to give confession of their faith, and a king in battle, to exhort his army, or a prince his subjects to piety, and to this latter there is no other call required but the place and profession of the exhorter, though he bee not by office a pastor.
…
6th Distinction. Gifted Christians may occasionally admonish, warn, rebuke and exhort one another: 1. privately; 2. without any pastoral care of souls as they are a Church, but only as they occasionally converse with them; 3. ex communi officio charitatis [out of the common office and charity], by the Law of nature, charity tying one member to help another; 4. Not authoritatively by special office; but all authority here is from the Word occasionally spoken.
The pastor is to preach, 1. publicly; 2. to the Church as the Church. 3. with a pastoral obligation to all alike, whether he converse daily with them or not. 4. not only by the tie of common charity, but by a virtue of a special office. 5. With authority both objective from the Word and official from his charge. 6. and is obliged to separate himself for this charge allanerly [singly, especially or wholly], as a watchman who must give an account in a special manner to Jesus Christ.”
.
Wilhelm Apollonius
A Consideration of Certain Controversies at this Time Agitated in the Kingdom of England, Concerning the Government of the Church of God (London: G.M., 1645), ch. 5, ‘Of the Ecclesiastical Ministry, and the Exercise thereof’
pp. 75-77
“Our judgement is that none may publicly in the church assembly of the faithful preach the Word of God in the Name of Christ and of God, but he who is sent by a divine calling for that work; as the Protestants demonstrate against the Socinians and Anabaptists from Rom. 10:14-15; Heb. 5:4-5; Acts 13:1-2 & 14:22; Tit. 1:5; 2 Tim. 2:2, and other places and arguments; and from the examples of all those, who either in an extraordinary or ordinary manner were sent to preach the Word.
Which mission, or sending, consists not only in conferring gifts, whereby an ability, [Greek], is given by God; but in conferring a power, whereby is given an authority, [Latin], to preach the Word of God; which authority is oft-times not conferred on those, on whom yet God bestows gifts and ability. For it is by the Word of God denied to women, in whose lips is the Law of God, Prov. 31:26, and a fitness to teach the yonger women, Tit. 2:3-4.
It is certain from the Word of God that God enjoins all believers to exhort, comfort, reprove, and edify one another, Heb. 3:13; 1 Thess. 4:18 & 5:14, but it is from the common duty of charity, and the law of nature that they are thus bound: and therefore the Word which they declare to their neighbours does not by the authority of any special office bind to obedience those that hear it, but by virtue of the subject or matter contained in that Word. But the Church’s ministers declare the Word of God as Christ’s ambassadors, with authority of special office, and power to bind and loose, 1 Cor. 4:1-2; 2 Cor. 5:20; Jn. 20:21-22.
There is therefore a many-fold difference between the charitative admonitions of private Christians and the authoritative preaching of God’s ministers. For:
1. The admonitions of ordinary Christians are to our neighbor privately, and as joined to us by the bond of charity and the law of nature: The ministers of churchs do publicly preach the Word of God with pastoral charge of souls, and God’s authority, to the Church, as a Church, over which God has made them watchmen and overseers.
2. The ministers’ authoritative preaching the Word has joined with it the ecclesiastical power of binding and loosing sinners, remitting and retaining sins, Mt. 16:18-19; Jn. 20:21-22, which authority is not affixed to the charitative admonitions of private Christians.
3. There is not so absolute and strict an obligation on private Christians for that brotherly correction which is performed by them, as the obligation on the pastors of the Church of God for their office of preaching, who may not involve themselves in the affairs of this world, to the end that they may wholly attend upon the office of preaching, 2 Tim. 2.
4. and who are in a special manner to give an account of the salvation of their hearers committed to them, Heb. 13:17; Eze. 3:18 & 33:18, which do not concern private Christians in the exercise of charitative admonition.”
.
pp. 79-80
“3. Those duties which are required of all those who publicly preach the Word of God in the Name of Christ are not required of all those Christians that are gifted: as that there lies on them the pastoral charge of souls, of which they are to give an account to God, Heb. 13:17, that they ought to give themselves wholly to the reading and studying of the Scriptures, 2 Tim. 4:15-16, that they may not apply themselves to the things of this world, 2 Tim. 2:4, that in the Name of Christ as his Ambassadors they entreat men to be reconciled to God, 2 Cor. 5. 20, that they are to distribute to all and every one in the house of God their portion of food in due season, Mt. 24:46, that they are authoritatively in the Name of Christ to remit and retain sins, Jn. 20:21. Now all these things are not enjoined on all Christians who have received the gifts of the Spirit.
4. Hence also the privileges and promises which are made to pastors, who preach the Word in the Name of God, are not given to all believers who are endued with the gifts of the Spirit; as, that they are worthy of double honor, 1 Tim. 5:17, that God will by a peculiar and singular assistance of his Spirit be present with them, Mt. 28:20; Lk. 21:14-15. And so a prophet’s recompence and reward is distinguished from the reward of a righteous man, Mt. 10:42. Therefore that labor, duty, and burden, to which these promises are made, is not imposed on all the righteous that are endued with gifts of the Holy Ghost.”
.
One Need Not Cease to Evangelize those who Refuse the Gospel
Quote
1600’s
Samuel Rutherford
The Divine Right of Church Government (London, 1646), ch. 23, pp. 516-18
“Christ preached the Gospel to those that He knew sinned against the Holy Ghost, to the Pharisees who persecuted Christ to death and others, Mt. 12:31-34; Jn. 15:22-25; Jn. 7:28-29; Jn. 12:35-38; Jn. 10:31-32; Jn. 11:47-48…
the word is a converting ordinance out of question, and preached to heathen and to the non-converted, though they refuse to embrace and believe the Gospel, and refuse to entertain the preachers of it: as is clear, Acts 19:22-25; Tit. 1:10-13; 2 Tim. 3:25-27. The texts that Master Prynne alledges, that the Gospel should not be preached to heathen who refuse to embrace and believe the Gospel, to wit, Mt. 10:14-15; Lk. 9:5; Acts 13:46, are to no purpose, for Mt. 10; Lk. 9, is but a temporary commandment, given for a time, that the disciples should depart from those houses of Judea (there is nothing of the heathen; but by the contrary the apostles are forbidden to go to Samaritans or gentiles at all, Mt. 10:5-6 [which was unique to those circumstances]) who would not receive the peace of God in the Gospel, which precept the apostles in the story of the Acts did not observe, but preached the Gospel to many heathen who refused to embrace and believe the Gospel: As Acts 16 and 17, and 19:2.
The place Acts 13:15 is meant of the blaspheming Jews, to whom Paul preached long after they persecuted and stoned the prophets, and had killed the Lord of life, Acts▪2 and 4, and 8, and 9; Mt. 23:37-38.
3. Those places, are to better color of purpose brought by Arminians and Socinians to prove that the Gospel is preached to people for their good entertainment thereof, and denied to others for their unworthiness, and because they will not welcome it; So the Arminians in the conference at Hague, pp. 87-89, God sends the Gospel not according to his absolute will, sed ob alias causas in ho∣mine latent•s, for secret causes in man. Arminius, Against Perkins, p. 199, ‘The will of God in sending the Gospel has causes in the will of man according to that,’ habenti dabitur: So Corvinus, Ad Wallachros, p. 44. Socinus, Commentary on 1 Jn. 4, p. 307 says the same: and Mr. Prynne is pleased in the same sense to cite them, I conceive imprudently, for I believe that Reverend and learned man does hate those impious sects, the enemies of the grace of God;
but truly if this be a rule to pastors to spread the Gospel, that they are to offer and give the pearl of the preached Gospel to those that willingly receive it and harbour the preachers, and presently to depart and preach no more the Word of the Kingdom to those who refuse it, as the places Mt. 10:14 and Lk. 9:5 carry that sense, because they are heathens who refuse to embrace and believe the Gospel, and harbor the preachers, as (the worthy divine says) conceiving that to be a casting of pearls to dogs and swine; I see not how the preachers and spreaders of the Gospel to the heathen are to believe that God out of mere grace and the good pleasure of his will, without respect to good or bad deserving, sends the Gospel to some and denies it to others.”
.
That, in Evangelizing in other Countries, Ideally an Indigenous & Autonomous Presbyterian Church Government ought to be sought to be Raised Up for the Nation
Article
Fentiman, Travis – IV. ‘How Christianity May & Should be Established in a Nation’ in The Civil Government’s Authority about Religion & the Church, Circa Sacra: An Extended Introduction… (RBO, 2021), pp. 43-53
.
Quotes
1600’s
George Gillespie
An Assertion of the Government of the Church of Scotland (1641) HT: Michael Ives
p. 43
“Add unto these a distinction betwixt a congregation lying alone in an island, province or nation, and a congregation bordering with sister churches. If either there be but one congregation in a kingdom or province, or if there be many far distant one from another, so that their pastors and elders cannot ordinarily meet together, then may a particular congregation do many things by itself alone, which it ought not to do where there are adjacent neighbouring congregations, together with which it may and should have a common presbytery.”
.
p. 53
“But what can be the reason, may some man say, why the Scripture has not itself determined these kinds of assemblies [synods, general assemblies, etc.] particularly? I answer, three reasons may begiven for it:
1. Because it was not necessary, the general rules of the word, together with nature’s light, which directeth commonwealths in things of the same kind, being sufficient to direct the church therein.
2. As seasons and times for the meeting of assemblies , so the just bounds thereof in so many different places of the world are things of that kind which were not determinable in Scripture, unless the world had been filled with volumes thereof; for, individua sunt infinita.
3. Because this constitution of synods, provincial and national, is not universal for all times and places; for example, there may bein a remote island ten or twelve Christian congregations, which, beside their particular elderships, have a common presbytery, but are not capable of synods, either provincial or national. Again, let there be an island containing forty or fifty Christian congregations, there shall be therein, beside presbyteries, one kind of a synod, but not two kinds. Besides, the reformed congregations within a great nation may haply [by chance] be either so few, or so dispersed and distant, or so persecuted, that they can neither have provincial nor national assemblies.”
.
Historical
Quote on the Westminster Era
Kirsteen M. MacKenzie, The Solemn League & Covenant of the
Three Kingdoms & the Cromwellian Union, 1643-1663 (Routledge, 2018), ch. 1, pp. 37-38
“Much has been made by historians of the Scots ‘forcing’ their austere brand of religion upon their English brethren. However, it is clear that Scottish commissioners were aware their role was limited to advising only and that the construction of the Church rested with English members of the [Westminster] Assembly. Indeed, the Westminster Assembly did invite the Scottish commissioners to become full members of the Assembly, an invitation which the Scots declined, thereby recognising and respecting England’s right to define its own church government…
The Scots fully encouraged the English to set up a classical Presbytery based on English tradition and encouraged compromise [or rather a principled accommodation to the Independents]. In response to [the Independent] Philip Nye’s sharp accusation that the Scots had ‘given’ the Assembly a whole system of church government, the Scottish members responded that ‘we were well content the Assembly should take their own order, and not tie themselves to ours.’”
.
Latin Articles
1600’s
Voet, Gisbert – Ecclesiastical Politics (Amsterdam: Waesberge, 1663), vol. 4, pt. 3, bk. 2, Considerations on the Governing and Ordering of the Church Respecting its being Erected, Tract 3, Of the Government of the Churches Less Conspicuous
3. Of the Means for the Propagation of Religion and the Augmenting of the Church by the Conversion of the Infidels, Heretics and Idolaters 404
.
.
.
.
.
.
Related Pages