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THat cannot be the Ordinance of God for the working of Grace, that hath no Scripture President, or warrantable Example, to ground it on. For all the Ordinances of God, of this kind, besides his Mandate, have also their exemplification in Scripture, God (ordinarily) working Grace in the hearts of Men, then, as he doth now.
But this private and house-preaching, by an intruder, in a constituted Church, where there is a Preaching Minister esta∣blished, hath none.
I deny not, but it may be lawfull in some Cases, to have all the parts of God's Worship used in a private House. As,
1. In case of infirmity of Body, when People are not able to come to Church. Ecclesiastical History tells us, that in the primitive times, divers of the new converted Christians were Baptized, some in Prison; as appears in the story of Basilides in* 1.1 Eusebius. And the sick in their beds; as† 1.2 Cypri∣an declares at large. And if any were hindered by Sickness that they could not partake of the Sacrament of the Lord's Supper with the Church, it was sent home to them by a Priest or Dea∣con, if it might be; if not by some other. As appears by the example of Serapion, in an Epistle of Dionysius Bi∣shop of Alexandria, to Fabius.‖ 1.3
2. In time of Persecution, when the doors of God's House are shut up a∣gainst us, so as that we cannot have free access to it, or liberty to joyn to∣gether with the Congregation in Pray∣ers, hearing the Word, and receiving the Sacraments; as it was in the days of King* 1.4 Ahaz. Thus Victor reports
that in the Persecution by the Vandals, the Congregations of Christians in A∣frica, being through the vastations of War deprived of their Churches, did hold their Assemblings together for Di∣vine Worship, whereever they could. And the same Authour tells us, that because of the rage of the Arian He∣reticks, the Orthodox Christians had their Meetings in private Houses. Or in such other like Cases of special ne∣cessity.
Yet our Saviour Christ in the Iewish Church, as, before he was a Preacher, his custome was to frequent the pub∣lick Assembly in* 1.5 the Synagogue every Sabbath-day; so, after he set upon the execution of that Function, he never used to Preach privately in Houses. Hear what he saith himself, when the High-Priest asked him of his Disciples and Doctrine,† 1.6 Iesus answered him, I spake openly to the World: I ever taught in the Synagogue and in the Temple, whi∣ther the Iews always resort, and in se∣cret have I said nothing. His words are plain; yet because with some Men, Fancy and Affection do prevail over their Judgments and Reason (accor∣ding
to that saying of St. Austin,* 1.7 pe∣riit siquidem judicium, postquam res transiit in affectum; & nostram qua∣lemcun{que} quia nostra jam facta est, prae∣valere volumus sententiam) Therefore I shall endeavour to clear the truth of our Saviour's Speech in that saying of his to the High-Priest; and shew, that he was always a publick orderly Prea∣cher, and never a private irregular Con∣venticler. And though the contrary could be proved, yet it would make nothing for the irregular Practice of some in this Age whom I am disputing against, seeing the question is of such Persons onely, as have an ordinary cal∣ling to the Ministry (whereas our Sa∣viour Christ's was extraordinary) in a setled Gospel-Church (whereas the Iewish-Church was in Christ's time ex∣piring, and the Gospel-Church begin∣ning,) and are intruders into other Mens Charges and Congregations, as our Saviour neither was, nor could be, seeing he was the supreme Lord of his Church, and Heir of all things.
In those words of his, First (saith he) I spake 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, openly. The word properly signifies freedom and
liberty of Speech; which Piscator thus explains* 1.8 Cum quis omne id dicit quod ad rem pertinet, nihil veritus offensio∣nem eorum, quibuscum loquitur. When a Man speaks that which properly per∣tains to the matter in hand, not fear∣ing though it offend those to whom he speaks. Oftentimes in Scripture it signifies, o••enly. And in this place Tre∣melius renders it by apertè, and Beza by palam; both openly. So that our Saviour professeth here, that his Doc∣trine, as it was heavenly truth, and delivered without fear of danger, or hatred of Men, or persecution of the World; so not in a Corner or Conven∣ticle, but openly and in publick.
Secondly, I spake (saith he) not to a few Select Persons, to a gathered Church, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to the World, i. e. To all sorts of Men in the World, without any difference or distinction, either of Nation, Place of State, even to as many as would come to hear me. Though indeed for the most part he Preach'd in Iudaea and Galilee (whence he was called† 1.9 a Minister of the Cir∣cumcision) and saith,‖ 1.10 that he was not sent, save unto the lost Sheep of the house
of Israel: yet doubtless sometimes he Preached to a promiscuous Company both of Iews and Gentiles, without making any difference, Matt. 15. 21.
Thirdly, I taught, saith he, in the Synagogue. There was one onely Tem∣ple among the Iews, and that was at Ierusalem: but as in other Cities and Towns of the Iews, so also in the Me∣tropolitan City, besides the Temple, there were Synagogues; which were publick places appointed for Prayers, Sermons, Reading, and exposition of the Law and the Prophets to the Peo∣ple. And in the Synagogues at Ierusa∣lem, and other Towns and Cities, Christ did most frequently and constantly Preach, as the Scriptures do abundant∣ly testifie, Matt. 4. 23. Matt. 13. 53, 54. Matt. 21. 23. Matt. 9. 35. Matt. 12. 9. Mark 1. 21. Mark 6. 2. Luk. 4. 16. 21. and 44. Luk. 6. 6. Ioh. 6. 59, &c.
Fourthly, He saith, I not onely taught in the Synagogues, but in the Temple, the most solemn and publick Place. The Temple at Ierusalem was the place where the Priests did offer daily Sacri∣fices, and taught the People; to which, thrice in the year, all the Males, from
all the Coasts of Iudaea, were to resort. In this Temple did our Saviour Christ very frequently Preach, Matt. 21. 23. Luk. 19. 47, &c.
Fifthly, I taught, saith he, where the Iews always resort; where there was a full and free Concourse of all the Na∣tion of the Iews, and many Gentiles also, from all Parts and Quarters of Iudaea.
Lastly, And in private, saith he, I have said nothing. As if he had pur∣posely and expressly denied himself to be, what they were apt to charge him with, a private, seditious, and Schisma∣tical Conventicler.
'Tis true, that sometimes, through so great a resort of People to him, that neither the Synagogue nor Temple could hold them, he was fain to take* 1.11 a Mountain for his Pulpit. Sometimes being not able to stand quiet, for the throng of People that crouded him, he retreated to† 1.12 a Ship, that he might be the better heard, and taught the People from thence. Yet all this was publickly and openly to the World.
As for Religious discourse with his Disciples, or others, in private Houses,
either by way of explanation, or repe∣tition of his publick Sermons, that we deny not, but he often used it. For we reade that when he was* 1.13 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 alone, they that were about him with the twelve, asked him of the Parable. But as for substance of Doctrine, it was all∣ways publick. He never spake private∣ly to his Disciples, or others, but they were the same things which he Preach'd publickly. He spake not other things to them in private, than what he spake publickly, but in another manner. And therefore even to that exposition of his Doctrine, which he made privately to his Disciples, he adds† 1.14 Is a Candle brought to be put under a bushel, or un∣der a bed? And not to be set on a Can∣dlestick? For there is nothing hid that shall not be manifested? q. d. these My∣steries of the Kingdom of Heaven are therefore revealed unto you, not that ye should Preach them in Corners, but to the whole World.
As for that place of St. Mark‖ 1.15 which seems to speak of Christ's Preaching in a private House; though it be craftily urged on ignorant People, yet if right∣ly understood, it cannot make ought
against what hath been said. For I demand, was it a truth our Saviour Christ said, I always taught in the Sy∣nagogues and in the Temple, and in pri∣vate I have said nothing, or was it not? To say the latter, were no less than blasphemy, and to give him the lye, who is the God of truth, who knew no * 1.16 sin, neither was guile ever found in his mouth. If it was a truth (as it must needs, without monstrous impiety, be acknowledged to be) then he ever taught in the Synagogues, and in the Temple, and in private he said nothing. The occasion of it was, his being cal∣led in question for his Doctrine; his answer to which plainly declares, that as for substantials of Evangelical Doc∣trines, he ever taught them openly to the World in the Jewish Synagogues and Temple. Otherwise it would have been absurd for our Saviour to have said as he did† 1.17 to Pilate, why askest thou me of my Doctrine? ask them that heard me: Behold they know what I have said. For Pilate could not ask the Iews that were then present of any thing that he had said in private, seeing they were none of his private Companions or Followers.
If therefore there be any seeming Antilogy in any other Scripture, it is not so in reality, but appearance; it may seem so to our weakness, but it is not so in it self. For the Holy Ghost who is the spirit of truth in one place, is so throughout all the Scripture, with∣out any real contradiction to it self, any where.
Therefore to that place of St. Mark I have two things to answer. First,* 1.18 our English translation in that phrase (he preached the word unto them) doth not properly nor genuinely answer the Original Greek: which is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he spake to them; or as Beza renders it, loquebatur eis sermonem, he made a speech to them. And Treme∣lius, loquebatur cum eis sermonem, he talked or discoursed with them. Doubt∣less about Gospel-truths and Heavenly matters. When ever our Saviour Christ preach'd, or spake Sermon-wise, the Scripture useth other words to express it by, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to teach. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to preach or publish as an Herauld, in open place, in the hearing of a multi∣tude: or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to preach the Gos∣pel. But as for the word here used by
the Holy Ghost 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it is never used in Scripture properly and strictly to signifie to preach; but to speak, talk, or discourse; which differs much from preaching. For though it be true, that whosoever preacheth, speaketh; yet it is not true that whosoever speaketh, preacheth. In all Languages there have ever been held a difference be∣twixt speaking and preaching. Solius sacerdotis est praedicare, loqui autem communis vulgi. Yea it is observed by the most skillfull in that Language that this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 amongst Greek Au∣thours, is still used for the worst kind of speaking or talking. But in the New Testament indeed, it is used in a better sense, but never properly and strictly for, to preach; but to speak as we do in common talk or discourse. When the Devil speaketh a Lye he spea∣keth it of his own, Joh. 8. 44. When I was a Child, I spake as a Child. 1 Cor. 13. 11. Speak the truth every man to his neighbour. Eph. 4. 25. And in ma∣ny other places we have the same word used, which were most absurd to ren∣der by the word, preach. So that all that can be rationally or certainly gathe∣red
from that saying of St. Mark, is no more but this: That our Saviour Christ seeing such a multitude of peo∣ple flock about him, took an occasion to fall into a religious discourse with them, and to talk with them of divine and heavenly matters: whether it were by minding them, of what he had publickly thaught, or explaining his Pulpit-doctrines to them, we need not much trouble our selves to inquire.
But suppose he did preach (though it was not privately,* 1.19 but openly enough to the World, as any one that looks into the history, as it is recorded by the Evangelists, may easily perceive) in that house, or any else (as by his Divine prerogative he might doe what he would, and that which every pri∣vate Minister is not bound to follow him in) yet how it can be made use of to countenance those, that set up a course of house-preaching, and that in other mens Parishes, where there are Preaching Ministers established by Law, and where they have no manner of al∣lowance or Authority so to doe (as our Saviour Christ had) nay being forbidden by Authority (as he was not)
I do not understand. As for speaking to or with the people, in that house or any other; or making use of that, or any other private meeting, either in separation from, or competition with, much less in opposition to, the publick Ordinances of God then in use (as our Conventicles now-a-days are used) that was far from our Saviour's mea∣ning or practice, who improved that, and all meetings and occasions, in sub∣ordination and direct subserviency to the Synagogue-service and Temple-worship of the Jewish Church.
And that Christ should be a publick, and not a private house-preacher, the Scriptures did foretell long before his coming: By the Prophet Esay.* 1.20 I have not spoken in secret, in the dark places of the earth. And by Solomon† 1.21 wisedom crieth without, she uttereth her voice in the streets, she crieth in the chief place of Concourse, in the opening of the gates, in the City she uttereth her words. All which was spoken of Christ, who is the Wisedom of God,‖ 1.22 in whom are hid all the treasures of wisedom and knowledge. And it is observable what Iunius notes upon those words: She
cried in the chief place of Concourse; ubi∣cunque est maxima frequentia, sumpta l••••∣cutio à concionum ritu. The form of speech is taken from the rite, order, and approved custome of Sermons, which were ever publick.* 1.23 For things are said to be preach'd, not in that they are taught, but in that they are published in open hearing of all; saith Mr. Hooker.
Thus it appears our Saviour Christ was no private Conventicler, or house•• creeping Preacher. He disclaims it in himself, and disallows it in his servants•• whom he forewarns not to seek him in Corners.† 1.24 If they shall say unto you behold he is in the desert (among those that withdraw themselves from the publick worship) goe not forth: Behold he is in the secret Chambers, be∣lieve it not. q. d. When men shall tell you, in such an House, Parlour, or Chamber, there is one that holds forth Christ most sweetly, let us goe hear him; goe not forth, believe it not. For what sweet Doctrine of Christ, his Person, or Offices, can you hear there, which you cannot or may not hear in the publick? Why then will you baulk
the way of God's appointment, and seek Christ in ways of your own in∣vention?
Now it is a wonder, that such as will pretend to Christ's example in circumstantials of the smallest sort, as gestures, vestures, and such like; yet will take boldness wilfully and con∣stantly to swerve from his pattern in matters of such weight, as concern mens Eternal Salvation.
Neither did the Apostles of Christ after him, ever (as the Persons in question) thrust themselves into the places and charges one of another; But as the World was divided amongst them (to whom they were to preach the Gospel) so they did not intrude into one anothers line. They did not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, meddle with the cure of Souls, committed to the care and charge of others, lest God should say unto them, who required this at your hands?
This is plain from the words of the Apostle* 1.25 we will not boast, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of things without our measure, or not measured out to us.† 1.26 Significat regio∣nes quas Deus nostrae praedicationi non
destinavit, nec admensus est. He means those Countries which God hath not measured out, nor appointed them to preach unto.
'Tis likely the false Apostles were wont to glory that they had been Iti∣nerants, and travelled throughout all parts of the World, preaching the Gospel. But (saith St. Paul) I will glory onely of this, that I have con∣tained my self within those Limits and Bounds which God by his providence hath set me. He hath appointed me such a portion of his People to preach unto, and* 1.27 nihil aliud appetam, vel mihi sumam. I will desire no more, nor take upon me to meddle with any more. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but according to the measure of the rule which God hath distributed to us. By the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (which properly signi∣fies † 1.28 a line to measure out Land, to every owner his proper portion) the Apostle understands (by a Metonymy) a certain quantity and portion of God's Field, the Church, in the tilling and manuring of which, he was to labour. And (saith the‖ 1.29 Apostle) we stretch not our selves beyond this measure of
ours. q. d. I do not meddle or make to preach in any of those places, where I have no right so to doe; nor to till that Field that is appointed for another man to labour in; nor to plant the Gospel in those Countries, which God hath committed to another man's care and pains.
God divided the World amongst the Apostles, distributing to every one of them a certain portion of his people, to preach the Gospel unto, measuring it out unto them, as it were, by line. As the Land of Canaan was divided among the twelve tribes of Israel, the Sons of Iacob.* 1.30 (He divided them an inheritance by line: the manner whereof may be seen at large in the Book of Ioshuah) in like manner to the twelve Apostles was the World divided; either by a Divine appropriation, or by a vo∣luntary partition, to every one of them was allotted his proper portion, where he was to preach the Gospel and plant a Church. As† 1.31 to St. Thomas, India: to St. Matthew, Ethiopia: to St. Iohn, Asia: &c. St. Paul was to preach the Gospel to the Gentiles, and St. Peter to the Jews: Gal. 2. 7. It was a great
sin which God caveats his People a∣gainst * 1.32 to remove their Neighbours Land-mark, whereby every man's in∣heritance in the Land of Canaan was limited. A great sin it is in all places; And therefore among the Curses pro∣nounced against the Breakers of the Law, this is the third† 1.33 Cursed be he that removeth his Neighbours Land-mark: to which all the People were to say Amen. The Hebrews had a saying ‖ 1.34 He that removeth his Neighbours Land-mark, and taketh of his Neighbours Limit into his own, though it be but one inch; if he doe it by force it is ra∣pine, if he doe it in secret it is theft. Accordingly, the Apostles thought it a great fault in any of them, to enter into their Neighbours Limits, or to take to themselves but an inch of their possession; and left that to the false Apostles, to boast in another mans line, and to intrude themselves into those places to preach, where any other was appointed for that work.* 1.35 Solicitè cavebant (saith Learned Camero) they were exceeding carefull not to intrench one upon the other, or not to preach the Gospel in those places where others
were appointed to preach, nisi forte vel obiter, vel necessariâ de Causà, unless it were in transitu, onely in a Journey, as St. Paul at Rome, as he travelled into† 1.36 Spain, or upon some other ex∣traordinary occasion. Therefore the Apostle saith, he did 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉‖ 1.37 am∣bitiously study and endeavour, not to preach the Gospel where Christ was na∣med lest he should build upon another mans Foundation: But to keep within his Line, amongst the People appoin∣ted for his pains in the Ministry. Not, but that he might, upon occasi∣on preach elsewhere: for we reade that he preached at Damascus* 1.38 where those Christians were which he would have brought bound to Ierusalem. But this was occasionally, not purposely. As a Minister now may do, when he travels from his own place, and hath occasion to stay abroad, upon request or leave, bestow his pains elsewhere. As Cle∣mens † 1.39 tells us it was the custome of the primitive times, that if any Bishop or Presbyter came to another, he was intreated to preach. But concerning St. Paul's preaching abroad out of his own precincts, whether upon in∣treaty,
or otherwise, we need not in∣quire, seeing he had an Apostolical pow∣er, which was of universal extent in it self, and such as no Minister now can lay claim to. His Commission was (as the rest of the Apostles were) ge∣neral, and (originally) not confined to any one place, as other Ministers are, but they were to teach all* 1.40 Nations. Yet because every one of them could not travel and preach in every Coun∣trey, therefore it pleased the Lord af∣terwards in Wisedom, for good Causes, to order it (as it were) by a second Decree, that Paul should specially have a care of, and preach to the† 1.41 Gentiles. Yet this did no way diminish his Apo∣stolical Authority, nor forbid him from preaching at all to the Iews, or Peter to the Gentiles, if occasion did serve; for of Paul it is expresly said‖ 1.42 that he was to carry Christ's Name both to the Gentiles and to the Children of Israel. And it is generally believed that he was the Authour of the Epistle to the Hebrews. And of St. Peter it is not doubted that he both at Antioch and elsewhere, preached the Gospel both to Iews and Gentiles. The Apostolical
power did extend to all Nations, but the Conveniency of the Church did require that some of them should be fixed to one sort of People in one place, and some to another. 'Tis true, St. Paul saith he was* 1.43 troubled with the care of all the Churches. i. e. as he was an A∣postle, so the care of all the Churches lay upon him, quod ad jus attinet, & potestatem, (saith Camero) he had right and power, to take care of all the Churches, as an Apostle, and so diffe∣ring from all Bishops and Presbyters now. And doubtless (as all good Mi∣nisters of Christ do) he did take all the care that lawfully he might, or could, of the whole Church of Christ; especially of all those within his own precincts, and of his own planting; which, by an usual Synecdoche in Scri∣pture, are termed, all. Yet 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for order and peace sake, it pleased God that their persons and labours should be appointed for several distinct parts of the World, as in his infinite Wisedom he saw was most convenient, for the better propagation of the Gos∣pel of Christ, in all the World. And it is the observation of the Excellent
Divine Martin Chemnitius in his Com∣mentary on that temporary precept of our Saviour Christ to his Disciples. * 1.44 Goe not into the way of the Gentiles, &c. ‖ 1.45 Hoc temporarium praeceptum fideles verbi Dei ministros admonet, ut singuli se intra metas legitimae suae vocationis, ad pascendum illum Dei gregem, qui ipsis commissus est (1 Pet. 5. 2.) contineant, nec latiùs evagentur, aut falcem suam in alterius pastoris messem, nisi speciali concessione vel vocatione, mittant. This temporary percept doth warn all the faithful Ministers of God's word, that all of them should contain themselves within the bounds of their lawfull Cal∣ling, to feed that flock of God that is committed unto them, and not to wander abroad or thrust their hook into the harvest of another Pastour, without his special leave or calling.
By all which it appears that a forci∣ble or surreptitious entry of one Mi∣nister, into another's charge, is desti∣tute of all Scripture president or allow∣ance; and therefore cannot be the Or∣dinance of God.
The Example of the Apostles meeting and preaching sometimes in private
Houses, I conceive, cannot (but most impertinently) be urged to defend the practice I here dispute against. For,
1. 'Tis not to the question, which is, of a setled constituted Church, where a preaching Ministry is established by Law. The Christian Church in the Apostles days, was not ••etled and esta∣blished, as is ours, but in a way to be so.
2. The Magistrate was then heathen all the World over, ours now Christi∣an. Publick preaching and Christian meetings, were not then suffered; our Church-Assemblies, are not onely al∣lowed and protected, but commanded by Sovereign Authority.
3. They had then, either none at all, or very few Christian-Churches erec∣ted, and so were forced to meet where they could; we want not Churches, but hearts to resort to them.
4. The Apostles had a general and extraordinary call to preach any where, through all Coasts and Parts of the World, where they were appointed to plant Churches; so have not the Per∣sons in question. The office of an A∣postle or Evangelist is now ceased.
5. It can never be proved, that the Apostles did, or would have made use of their private meetings, either in competition with or opposition to the publick Ordinances of God (as our modern Conventicles are) but in sub∣serviency (according as the necessity of those times did require) to what publick and solemn Assemblies, they could then, or might in after-times, enjoy. For as our Saviour made use of all private Conferences and Meetings, not in separation from, competition with, or opposition against, but in pro∣fessed subserviency to the Synagogue-service, and Temple-worship of the Jewish Church; so I am perswaded, that the Apostles of Christ, together with the primitive Christians, would have done the like, had the case in their time, with respect to the publick ex∣ercise of Christian Religion, been the same, or the like to what it was in our Saviour Christ's time, with respect to the publick exercise of the Religion of the Iews. But forasmuch as there were no Conventions for publick ex∣ercise of Christian Religion permitted or commanded in those times, untill
the Roman Empire, and other Kingdoms of the World, became Christian; it was therefore a thing impossible, that the private Meetings of the Apostles and those primitive Christians, should be so made use of, in subordination to the publick Assemblies as were the private Meetings of our Saviour and his Disciples in the Jewish Church. So that the case and condition of Christia∣nity in the primitive times, is so diffe∣rent from, and contrary to, what it is in the Church of England, where the publick worship is protected, and com∣manded by Authority, that their pri∣vate Meetings cannot possibly hold a∣ny proportion or similitude with ours. So that to argue from private Meetings in those times of persecution of Chris∣tianity, to private Meetings in England in these days, is to take away the sub∣ject of the question, and then to argue the case.
6. Neither did one Apostle then thrust himself into the place where a∣nother was to labour, but contained himself within the compass of his Line, and portion of God's People that he was appointed to preach to. But the
matter in question is of a quite contra∣ry nature, viz. of a silenced Minister's intruding himself in amongst a People, over whom there is a preaching Mi∣nistry established, and there taking upon him to gather Conventions, teach that People and perform ministerial Acts amongst them contrary to good Laws, without the consent, yea against the allowance of the Pastour of the place. So that neither the example of our Saviour Christ, nor of his Apostles can be brought to justifie or allow any such practice.
L. 6. c. 5.
Epist. ad Magnum.
Euseb. l. 6. c. 44.
2 Chron. 28.—24.
Luk. 4. 16.
Joh. 18. 19,—20. Matt. 26. 55.
Aug. cont. Julian. l. 1.
Piscat. in 1 Thes. 2. 2.
Rom. 15. 8.
Mat. 15. 24.
Matt. 4. ult. with Matt. 5.—1, 2.
Luk. 5. 13.
Mark. 4. 10.
Matt. 4. 21.—22.
Mark 2. 2.
1 Pet. 2. 20.
Joh. 18. 12.
Ans. 1.
Ans. 2.
Es. 45. 19.
Prov. 1. 21. 22.
Col. 2. 3.
Hooker's Ec∣cles. polit. l. 5. Sect. 18.
Mat. 24. 26.
2 Cor. 〈…〉〈…〉
C. A. 〈◊〉〈◊〉 & Bez. in 〈◊〉〈◊〉
Calv. in Loc.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vo∣cavit assigna∣tam sibi cer∣tam veluti ar∣vi Dominici portionem, in quâ excolendâ laboraret. Be∣za. in Loc.
v. 14.
Ps. 78. 55
C. A Lapide. vid. Platina in vita Petri.
Deut. 19. 14. Prov. 22. 28.
Deut. 27. 17.
Maymon. tract. de furt. c. 7. l. 11.
Camero praelect. ad Mat: 16. 18, 19. pag. 11. col. 2.
Rom. 15. 24.
Rom. 15. 20.
Act. 9. 20.
Clem. constit. L. 2. c. 48.
Mat. 28. 19.
Act. 22. 21. Rom. 1. 5. 1 Tim. 2. 7. Gal. 2. 7.
Act. 9. 15.
2 Cor. 11. 28.
Mat. 10. 5, 6.
Chemnit. Harm. Evang. c. 72. pag. 1025.