Prelatique preachers none of Christ's teachers, or, A Disswasive unto the people of God from attending the ministry (so called) of those, who preach by verture of an (Apocryphal) ordination, received from an order of men, commonly stiled Lord Bishops wherein arguments are tendered to their serious considerations, by way of motive against that practice ... .

Argument VI.

Some again plead; That Christ hath purchased a liberty for all his, to seek, and to receive, their Christian edification where-ever they can find it, and where-ever they shall desire to seek it with any hope of finding it. So that they are not tied in Conscience unto any one sort, or kind of Ministers, but may as lawfully, and without sin, hear as oft as they please, even such Teachers, whose entrance into their Office of Ministry is most abominable and hateful unto Cod, as those, who enter by that door, which he hath sanctified, and appointed for this purpose, and so come to the great work of the Ministry with abundance of his blessing upon them: Especially they plead, that the hearing of the vi∣lest of Ministers is sin-free, if they deliver any thing that is good for edification, and this be received: and in case they utter any thing of a contrary import, that this be rejected.

Answer.

This Argument savours of a spirit that hath flesh and bones relating to it, and these covered with a skin, which it desires to keep whole to sleep in. But,

1. The liberty purchased for us by Christ, is an un-valuable treasure, a benifit and priviledge that passeth all humane understanding. But as in the true and right notion of it, it highly accommodates the Spirit, making it abundantly fruitful, as well in righteousness, as in joy, and peace; yea, and in some respect, accommodates the flesh also, as namely by easing it of the insupportable burthen of the Levitical Ce∣remonies: So in a corrupt and false notion, it hath been from the be∣gining, and is at this day, made a pretence of much unworthiness, and a cloak and covering for many uncomly and sinful doings. The Apostle

admonishing the Galatians not to use that liberty whereunto they had been called by Christ, for an occasion unto the flesh,a [that is, for the encouraging and strengthning of themselves in any carnal practises, or wayes unbecoming the Gospel] plainly implieth, that there is a great aptness in professors of the Gospel to stumble at this stone, and to think they may lawfully do many things under the covert of their Christian liberty, at which otherwise their Consciences would boggle, and stand more in awe of the word of God restraining them. Where∣as the incomparable priviledge of the liberty purchased for us by Christ, engageth us unto all things, which make, either for the honour of the Gospel, or for the comfor, peace, and salvation of men, upon higher, and more awful, and sacred terms, than otherwise we had been; yea, and upon the same terms, to refrain and forbear all things, though otherwise lawful (if they be not necessary also) which are contrary unto, either the one, or the other. This is the plain and unquestionable Doctrine of the Scriptures, and is accordingly taught by the generality of Ministers learned in them. Now then,

2. The hearing of a Prelatical Ministry by those, who judge them∣selves strong, being a great offence, and stumbling, to their weak Chri∣stian Brethren and this being known unto them so to be, the practise is as diametrally repugnant to the Law of Christian liberty, as lightly a practise can be. For this Law (as the great Apostle hath drawn it up) is, that Christians by love should serve one anotherb Now what this Apostle speaketh elsewhere concerning material meat, is, in the case before us, altogether as applicable to the spiritual meat, or food, of Christians; nay, the misdemeanor in this case, is much greater, than that mentioned in the other. But if thy Brother be grieved with thy meat, now walkest thou not charitablyc [that is, according to the emphasis and weight of the phrase, as Expositors observe in sundry the like in Scripture] thou walkest EXCEEDING uncharitably. For if it be objected, that we are not bound by any rule of charity, to for∣bear our spiritual food, for the offence of any, as we are our temporal; I answer, yes: in the like sense, and respect, in which we are bound in charity towards a weak Brother, to forbear temporal meat, we stand bound to forbear spiritual also. If a Brother were so weak, as to be offended that I should eat any meat whatsoever in case of the utmost necessity for the support of my life, when I cannot come at any other, in this case I were not to regard his being offended, but to eat the meat which God hath given me to releive me in my extremity, howsoever: The reason is, because in such a case I stand bound in duty towards

God to preserve my life, which I cannot do in any other way, but on∣ly by eating such meat, my eating of which may (as the case supposeth) offend my Brother. But when I may relieve my hunger, and sustain my life, by several kinds of meat, one of which my Brother judgeth it not lawful for me to eat, but taketh no offence at my eating any of the other, if in this case I should eat that which offendeth him, I should not (as the Apostle saith) walk charitably towards him: but destroy him, and so abuse my Christian liberty, and sin against Christ. There is al∣together the same consideration in chusing our spiritual nourishment, and means of edification. Suppose we judge that we may, yea, and that we do edifie by resorting to a Prelatical Ministry (about which we shall notwithstanding a little demur before the close of this answer) yet knowing that our resorting hither, is an offence and scandal to many good Christians, though weak, God having afforded us great variety otherwise of worthy means for our Edification (as hath been proved formerly)a such a practise (were it in it self lawful, yet) being against charity, is an abuse of our Christian liberty, a kind of wanton and contemptuous trampling upon the peace and comfort of our weak Brethren (who may be as precious in the sight of God as our selves, notwithstanding their weaknesse) and consequently, must needs be a sin highly provoking the Lord Christ, Indeed if God had commanded us to hearken unto this Generation of Ministers, what means soever besides he should vouchsafe unto us for our edification, or should have threatned us with the vengeance of eternal Fire, if we did not hear them, in this case should any person be offended at us for hearing them, he must bear the burthen of his offence himself for we should be innocent) but if under the circumstance mentioned, we shall comport, in our attention with them, & a weak Brother shall be offended at our comportance in this kind; God will require his offence at our hand. An offence may be taken at the performance of a duty; but cannot be given but by an act of liberty.

Again, The misdemeanor of offending a weak Brother by receiving our spiritual meat from the hand of a Prelatical Servitor, is in this re∣spect more sinful, than to offend him in eating any material meat would be, namely, that the offence given in the former case, is by an action or practice that is in it self, and out of the case of scandal, un∣lawful (as hath been proved at large) whereas in the latter case, the offence is given by an action, which simply, and in it self considered, is lawful: For every creature of God (saith the Apostle, speaking of material meat) is good, and nothing to be refused, &c. 1 Tim. 4. 4.

3. It hath been proved in the preceding Considerations, that the frequent recourse of Godly persons to Prelatical Ministers in the pub∣lick exercise of their Ministry, is, in several other respects, besides that of scandal and offence given unto weak Christians, a manifest breach of the Law of Chrity; As 1. Because it encourageth such Ministers in an evil way, and hideth Repentance from their eyes; whereas their withdrawing from them, is a proper means to make them better acquainted with themselves, and to help them to be ashamed of their Babylonian preferment. 2. Because by countenancing and strengthning the hand of these men in their way, they help to harden the hearts of their great Lords and Masters also in the evil of their way, which is more provoking in the sight of God than the other. 3. Because by honouring the Ministers of the Prelatical Creation, with their dependance on them for the words of eternal life, and high con∣cernments of salvation, they keep up and strengthen the Interest of the Prelates in the hearts and minds of the people, and so make the moun∣tain of their power the more strong and durable; and consequently, bring upon their own heads the guilt of being accessary to all the out∣rages of persecution and cruelty, wherein this generation of men shall magnifie themselves against the Saints of the Most High. 4. Because by accepting of Ministers of an Episcopal recommendation and inve∣stiture, they wrong and weaken the right-vested by Christ in his respe∣ctive Churches, for the choice and ordination of their respective Mi∣nisters. These particulars we argued more at large, and brought the truth of them into a clear light in the foregoing Considerations: there∣fore we only mention them here. The Reader may please to review Consideration 2, 3, 4- 13, 14, 15. So that the liberty purchased for the Saints by Christ, is so far from being a reasonable ground whereon to justifie or warrant the practice condemned in these papers, that it is a most sovereign disswasive and retractive from it: For the greater love Christ hath any wayes manifested unto them, he hath laid so much the greater and stronger engagements upon them to love others, and more especially those of the houshold of Faith; and consequently, to refrain all wayes and doings that are inconsistent with this affection towards the one or the other.

4. (and lastly) The liberty purchased for the Saints by Christ, was intended by him only for their comfort, welfare and peace, not for their prejudice or loss: Therefore any man to plead this liberty to embolden himself unto any such practice, whereby he is likely, or

rather cannot but prejudice and endammage himself, and this in mat∣ters of greatest concernment unto him, must needs be an abuse of this liberty. Now that for the Servants of God to attend upon, or (which is the same) to hold Communion with such a Ministry which is no where approved, or sanctified by Christ in his Word, but obtruded up∣on Christians with an high hand, by those who are confederate both in spirit & practice, with the Scarlet Whore sitting upon the Scarlet-coloured Beast, and drunken with the Blood of the Saintsa (a description which belyeth not the Prelatical Priesthood, or Ministry) must needs have a direct and strong tendency to their real loss and detriment, may be thus brought out of darkness into light. The great jealousie and fierce wrath of God are again and again reveated from Heaven, not only against the Antichristian Beast himself, that had two Horns like a Lamb, yet Spake as a Dragonb &c. but also against all his complices and followers, against all his Worshipers, and those that should communi∣cate with him in his sins [that is, in any of tho•••• sins which are more appropriately his, his, as he claims to be Vicar General unto Christ, and to Umpire matters of Christian Religion and Divine Worship, as he pleaseth, and by what Penalties, as well Civil, as Ecclesiastick, he pleaseth] And the third Angel followed them, saying, with a loud voice, If any man worship the Beast and his Image, and receive his mark in his fore head, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture [that is, without any allay of mercy or compassion] into the cup of his indignation, and he shall be tormented with Fire and Brimstone, in the presence of the holy Angels, and in the presence of the Lamb: And the smoak of their torment ascendeth up for ever. And they have no rest day nor night who worship the Beast and his Image, and whosoever receiveth the mark of his namec. A most dreadful denunciation and warning! enough to make both the ears of him that shall hear it, to tingle; and to prevail with any man that loves not the vengeance of hell fire, or to have God his Enemy in the fiercest of his Indignation, to keep off, at least, the thousand six hundred furlongs distance, spoken of (Rev. 14. 20.) from all com∣munion with the Beast, Babylon, the False Prophet, and Scarlet Whore, in all their lewd and detestable doings. And whereas several other things of moment might be observed from the passages now cited, I shall at present) take notice of these two only. First, That the most severe and dreadful vengeance here described, is not threatned against any inward defection, or leaning in heart, mind or judgement, towards the wayes and practices of the Beast, but against any outward compliance with him, as in the receiving his mark in the forehead, or

in the right hand, &c. So that it is in vain for men to plead the inte∣grity and goodness of their heart, if in their outward man they con∣form to any of his abominations. Secondly, That the Holy Ghost expresseth those compliances, or those acts of compliance, with the Beast, against which the most heavy doom described is threatned, in words and phrases that are obscure and of difficult interpretation (as the worshipping of the Beast and his Image, the receiving his Mark in the Forehead, or in the right Hand) that so the Saints might be made jealous and fearful, not only of such actions und wayes wherein they should broadly and right-down symbolize, and comport with him, but even of those also, which have the least and lightest appearance of such a comportment. Men use to be more circumspect in their way, and more careful of keeping themselves at a sufficient distance from Ditches, Precipices, and places of danger, when they walk in the twilight, the light of the Sun is apt to make them more bold and ven∣turous. And it is the express will of God concerning us, that we abstain, not only from that which is really and unquestionably evil, but from all appearance of evila likewise, yea, and from whatso∣ever is of an inviting, tempting, and alluring nature unto evilb; yea, and from whatsoever we are not reasonably, and well assured in our Judgements and Consciences, that it is not evilc Now that our ordinary and frequent attendance upon persons commissioned and sent by Prelates to preach, is a countenancing of, and consequently, a communicating with, as well the one, as the other, in their sins (with the Prelates in their blasphemous usurpations and incroach∣ments upon the high Prerogative of Christ; with the Preachers, in their consenting unto their Masters in those sacrilegious impieties, by dividing the spoile with them, and accepting a Ministerial Dignity from and under them) hath been demonstratively proved formerlyd. And the sin of Prelates in claiming and exercising such a power in, and over the Churches of Christ, which is competent only unto Christ him∣self, and accordingly appropriated unto him by God, being (for kind) one of the most notorious and stigmatical sins of the Babylonish or Anti∣christian Beast; they who justifie, or any wayes communicate with the Prelates in the sin, justifie the Beast also, and communicate with him in the same, and consequently, bring themselves under the dint of those most terrible threatnings from Heaven, which are bent against him, and all that bird him God speed in the way of his Antichristian Abominations (as we lately heard) neither are they who quarrel with him, or declare themselves with the greatest zeal and passion against him, about other matters wherein themselves are, or (probably) may

be some wayes concerned, hereby either made, or declared innocent from the great offence of complying with him, and justifying him. For thieves may fall out, and draw swords upon one another about dividing the prey, and yet-justifie one the other in following the same wicked course of thieving: and Sampson's Foxes were tyed toge∣ther by their tails, when their heads looked contrary wayes. In like manner, men may preach and write with a keen stile, yea and make most severe Laws against him, that calleth himself Christ Vicar [that is, Antichrista] and against those that profess a religious subjecti∣on unto him (whom we call Papists) and yet may symbolize, and be in the same condemnation with him, if they claim or exercise, yea, or maintain and justifie that kind of power which he claims (though over greater numbers of men) and exerciseth, but in much a larger Sphere than they; a power (I mean) of imposing upon men what they please in matters of Religion, or of Faith and Worship, under what penalties they please also. The claim of this power over the Chrictian World, (or, I might say, over the whole World) consti∣tutes him that maketh the claim, whoever he be, that Notorious and Grand Anti-Christ, or Vice Christ, of whose coming into the World in his season, the Christians in the dayes of the Apostles Paul and John, had heard,b and whose History (his rise, progress, ex∣ploits, continuance, together with his most doleful and dreadfull Catastrophe, or end) is prophetically set forth by these Apostles; by the former more briefly, 2 Thess. 2. by the latter, more largely in the Book of the Revelation. And whosoever they be that claim the like power, though it be over a smaller part of men, and over those only, who live under their Civil Government and Power, (as most Rulers and Governours that are called Christian, do) they justifie that very power in the nature or kind of it, the claim and exercise of which is the very life and soul, and quickning spirit of Antichrist emphatically, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to called: and consequently, in this respect, may (with too good propriety of speech) be termed Anti∣christian, or Antichrists of an inferiour order. But this by the way. From the late premises it plainly enough appeareth, that the lend∣ing of our ears and understandings, from time to time, to a Mi∣nistry of a spurious and earthly descent, and which the Prelates (rank of the spirit that breatheth in Antichrist the Great) may

truly call theirs, is a constructive justification of this Antichrist, and that in his fundamental wickedness (as was even now hinted) and so exposeth us unto danger of partaking with him in his plagues: and therefore cannot be encouraged, or led unto it by the sweet Ge∣nius of the liberty purchased for us by Christ; this (as hath been shewed) most effectually disswading and drawing us aside from all actions and wayes, that are of any threatning or dangerous conse∣quence unto us.

Secondly, Whereas the Argument pleadeth that the benefit of Edification may lawfully be sought after, and received, from any Ministry whatsoever, not only in the Reformed Churches, but even among Papists themselves, as from Jesuites, Fryars, &c. I answer;

1. That evil ought not to be done, for the compassing or obtaining of any good whatsoever. The great Apostle being reported to af∣firm the contrary, rejects the report with great indignation, as an unworthy slander, Rom. 3. 8. And no marvel; it being repugnant even to the Light of Nature (as might be shewed from the Sayings of some of her Prophets) that the attainment of that which is good, should be endeavoured by unlawful wayes: The reason whereof might be insisted on, but that we are in hast. Now it bath been for∣merly argued, and proved, by Considerations not a few, That to at∣tend upon any Ministry, which is of an Apocryphal and sinful erecti∣on, and consequently derogatory unto Christ, and his care and faith∣fulness over the House of God, whatsoever our ends or expectations may be, in, or from such our attendance, is unlawful, and displeasing unto God, and more especially, and unquestionably, in the case of Scandal given to weak Christians. No goodness of ends or inten∣tions, will make atonement for a sinful action.

2. Though Edification be more necessary, and of greater concern∣ment to be endeavoured and sought after by a Christian, than his daily bread, yet God having provided orderly and regular means, and these every way sufficient for his obtaining it, (as hath been with greatest evidence proved from the Scriptures) he is not to please himself with breaking the Divine appointment on this behalf, or to be his own Carver, when God hath set out a meet and full allowance for him; no whit more, than with seeking his daily bread by indirect and un∣warrantable practices, when as there are honest wayes and means to supply him in this kind, which have the blessing of God annexed by promise unto them, and he well capable of the use of them. The ho∣ly Ghost chargeth it upon the Saints as a special duty and service for

the honour of Christ, that they observe a Decorum, and comely Order in their Church Assemblies, and in managing the Ordinances and holy Institutions of God. Let all things be done decently, and in orderb. And the Apostle Paul signifies to the Colossians that he rejoyced, be∣holding, though onely in spirit, (for he was now absent in body) their Orderc. And Titus was left by him in Crete to put things in order, or (as the word signifieth) to set matters at rights, in the Churches thered. Now as it is a manifest breach of order, when a wife is dis∣obedient to her own husband, her obedience unto him being fit and comely (as the Holy Ghost himself hath adjudged it, Coloss. 3. 18.) So is it no lesse disorderly for any person, who hath freely embodyed himself in a Church of Christ, the members whereof ought to submit them∣selves one to another in the fear of the Lord (Ephes. 5. 21. 1 Pet. 5. 5.) And again, to serve one another in love, Gal. 5. 13. To build up them∣selves in their most holy Faith, Jude vers. 20. To obey those that are over them in the Lord, and to esteem them very highly in love for heir work sake, 1 Thes. 5. 12, 13. Heb. 13. 17. Not to forsake the assem∣bling of themselves together, but to exhort one another, Heb. 10. 25. Not to make rents or Divisions in their body, 1 Cor. 1. 10. or to cause offences, Rom. 16. 17. (with several other things of like import with these) it is (I say) disorderly in the highest for any Member being un∣der such sacred obligations as these, unto his body, or fellow-members, to turn his back upon them, to abandon their communion, to forsake their holy Assemblies, and under a pretence of Christian liberty to seek after edification, to betake himself from time to time unto strange Teachers (especially being of an infamous and polluted Order) and to frequent Congregations of a Politique Constitution, and worldly com∣plexion, in the name of Churches of Christ. Now for any man to ex∣pect edification by violating the Order, which Christ hath established in his Churches, is with as little reason, as to expect to gather grapes of thorns, or figs of chistles.

3. (and lastly, for this) Were it granted, or supposed, that a person might gather as much, yea, or more, knowledge in the Misteries of the Gospel, from the lips of strange Teachers in their Ministry, than he was like to do by the teachings in his own Church, and amongst those, from whom he hath sperated himself; yet neither will this prove that he edifieth, as much, or more, as, or than, he might have done, by waiting upon God at the door of the lips of him, or them, who speak from God, in his own Congregation. The Silver, and Gold, which an ungodly man possesseth, may be of the same kind of mettal, and of the

same allay, and refining, with that, which is possessed by one that is righteous: yet the Prophet David saith, that a little that a righteous man hath, is better [that is, is serviceable to the owner upon a better account] than the riches of many wicked. The reason is, or may be, because the righteous mans little, being honestly gotten, or obtained, hath the blessing of God upon it, and is sanctified unto him: Whereas the riches of wicked men, being either unjustly obtained, or unconsci∣onably detained and kept up, or both, are polluted unto the owners, and have the curse of God cleaving to them, according as he threat∣neth, Mal. 2. 2. I will curse your blessings. In like manner, the know∣ledg in things appertaining unto God, and relating unto the saving of the soul, which is obtained by breach of Gospel-order, and by attend∣ing upon a Ministry of an unclean Parentage and descent, may, in the letter and notion of it, be altogether the same (yea and possibly ex∣ceed it) with that, which is gained by keeping close to God in his Gospel-Institutions & Appointments, and received from those Tea∣chers, which the Holy Ghost hath set over us, or is dispensed in our own Christian Assemblies; and yet come far short of it in the matter of true Edification [I mean, in building men up in Faith and true holiness.] For there is an aptness in knowledge, in conjunction with the weakness and vanity of the heart of man, to puff men up (as the Apostle speaketh) which is as contrary to Edification, as contrary may be, unless the flatulency and windiness of it be corrected by the Grace and Blessing of God. Besides, the Scripture in many known places, informeth us, that knowledge and ungodliness agree too well together (many times) in the same subject and soul. Now though God may (as hath been argued, and granted, formerly) sometimes countenance and bless a Ministry of a forreign plantation, to the conversion of some, and edification of others [namely when, and whilst, the irregularity and unlawfuess of it remains un-discovered, so that people in the sim∣plicity of their hearts resort unto it, and whilst other means of Grace are scant, and Gospel Churches few, and remote] yet there is little question to be made but that he much more rejoyceth over a Ministry of his own contrivance and establishment, to work gracious and great things by it for the precious souls of men. And Ministers, who re∣ceive their Commission for their work from him, or in his way, are oft found Ministers of the Spirit, when as those of an exotique and earth∣ly protrusion, though of greater gifts, and parts of learning, prove (in comparison) Ministers onely of the Letter. Therefore they that go wondring, or wandring, after such Teachers as these, upon a design or desire of Christian edification, expose themselves by a like course, unto

a like curse or disappointment, with those Jews of old, concerning whom the Prophet said, They shall commit adultery [that is, they shall take unto them many wives] and shall not increasea And as it is re∣corded of Daniel and his three Companions, who refused to defile themselves with the portion of the Kings meat, or with the wine which he drank, chusing rather to eat pulse, and to drink water; that their counte∣nances appeared fairer, and fatter in flesh, then all the children that did eat the portion of the Kings meatb: In like manner they, who out of Conscience, shal content themselves with that spiritual diet, though it seems but spare and thin, which God judgeth meet to provide for them, are like to thrive better in the inner man, and to grow faster in Grace, than those Teachers, by whom the souls of the Princes, and Great men of the Earth delight to be served. So the Israelites in the wilder∣ness, being dissatisfied with Manna (which yet was Angels bread c) villifying it as a light breadd, and complaining, that their soul was dryed away for want of better nourishmente, fell a lusting after flesh: wherewith though God was greatly provoked, yet they were not disappointed of their lustf, flesh was given them in great abun∣dance g: But while the flesh was yet between their teeth, the wrath of the Lord was kindled against them, and the Lord smote them with an ex∣ceeding great plagueh. And it is greatly to be feared, that such Members of Christian Congregations, who kick against the spiritual provisions in those Houses of God, to which they relate, as if there were neither marrow, nor fatness, nor any good nourishment in them, and think to feast sumpiuously with the World in their Synagogues, and Assemblies; greatly (I say) it is to be feared, that the sweet morsels they shall eat here, will never digest kindly with them, nor breed any good blood, but turn to wind and water, and bring the displeasure of God upon them. Therefore if Edification be the end which men propose unto themselves in taking a liberty to travel to drink of the waters of Abanah and Pharpar, they might with much more wisdom, and likelihood of success, have consulted the obtain∣ing of their desire in this kind, by staying at home, and contenting themselves with the streams of Jordan.

Notes

• a

  Gal. 5. 13.
• b

  Gal 5. 13.
• c

  Rom. 14. 15.
• Adverbia ne∣candi, ejus cui ••dhibentur contrarium sig∣nificant. Mede 〈◊〉〈◊〉 Apoc. p. 152
• a

  Considera∣tion 19.
• a

  Rev. 17. 3, 6.
• b

  Rev. 13. 11.
• c

  Rev. 14. 9. 10. 11. else∣where the sore displea∣sure of God is declared (threatning∣wise) against those that shall compo•••• with this Beast in his sins, Rev. 8. 4. Chap. 19, 17, 18, 2 Thes 2. 12.
• a

  1 Thess. 5. 22.
• b

  Prov. 23. ••1. Exod. 34. 5, 16. Deut. 2. 30. (with many other;)
• c

  Rom. 14. 14, 23.
• d

  See Consi∣deration 2, and 4.
• a

  The word Antichrist sig∣nifieth as well Christ's Sub∣stitute, Depu∣ty, Vicar, or one that acteth in his place or stead, as one that is an Ad∣versary or E∣nemy to him: although it be true, that he that acteth in his Head, ex∣ercising such a power, which is appropriate∣ly his, & vest∣ed in him on∣ly, is his grand Adversary, and must needs be so, as might be shewed at large. The preposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as our best Lexicons in∣form us, most properly sig∣nifieth, pro, vice, loco; for, instead, or place [of ano∣ther] and is in this sense frequently used in the New Testament, Matth 2. 22. Luke 11. 11. Jam. 4. 15. Not is it (I verily believe) here so much as once used in an adversative 〈◊〉〈◊〉 Yea, incomposition it is used in the like signification. Acts 18. 2. and elsewhere.
• b

  2 Thess. 2. 5, 6. 1 John 4. 3.
• See Consi∣deration 19.
• b

  1 Cor. 14. 40.
• c

  Col. 2. 5
• d

  Tit. 1. 5
• Psal. 37. 16.
• a

  Hosen 4. 10.
• b

  Dan. 1 8, 12, 13
• c

  Psal. 98 25
• d

  Numb 21. 5
• e

  Numb 11. 6.
• f

  Psa. 78 30
• g

  Numb 11. 31.
• h

  Numb 11. 33.