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WE are now discended to the speciall defence of these two speciall and most profitable Ordinances, the ministry of the Word and Prayer
Against the first of these, viz. The mi∣nistry of the Word, they argue thus.
[Obj. 1] The coming of the spirit, brings so much
Light and Knowledge with it, that we have no need of the teaching of men, such low and inferiour meanes of Knowledge. We shall all be taught of God, and we shall not need every one, to teach his neighbour: saying, know the Lord, for all shall know him from the greatest to the least.
[Answ.] I wonder how this man can reconcile their Judgements and practise in this very case; Preaching is dissolved, and yet the World must know this by their preaching; they go up into the Pulpit to pull down, beat down, preaching; and yet at the very same time, and for that very end they preach, is their hand so happy that while they go about to ruine, they must needs build: or so unhappy, that they by buil∣ding, it must needs destroy, must all be taught of God immediately? then why do they that beleeve make so much haste and darken the work of Gods own hand? by being the meanes of teaching them∣selvs? doth not this their own practice dis∣cover to all, that they themselves are sus∣pitious, that either the spirit of God doth not immediately teach and lead us into truth, or that what they vent and publish is not the truth?
But we know, that the Judgement of God is according to truth, against them which commit such things. For thou that preachest, a man should not preach, dost thou preach? thou that abhorrest Idolls dost thou commit sacraledge? thinkest thou this, O man, that judgest them, which do such things, and doest the same, that thou shalt escape, &c.
2. Let us search the Scriptures, and in the primitive times, we shall finde, a sem∣blance at least of this glorious day of the Spirits coming: Let us observe what an aspect that casts upon preaching there and we may thence partly judge whether it will be so malevolent or not, at its fuller appearance.
Act. 2. We finde an abundant perfor∣mance of the promise of the Spirit upon the Apostles assembled together. And what, did it now silence them all, and for∣bid them to preach any more? did this coming of Christ in the spirit, disanull, and dissolve this ordinance of preaching com∣mitted unto them by the Person of Christ.
No certainly, it came not to abolish but to fulfill the same. Therefore it
falls down upon them, in no other figure and shape but of tongues; and they were all filled with the holy Ghost and began to speak, immediately began to speak, the wonderfull things of God, as the spirit gave them utte∣rance. now let not any think, that the spirit of the unchangeable God is fickle as them∣selves, ever to despise that way and mini∣stry that he hath so highly before promo∣ted and honored.
3. Paul we know, was immediately called to his great Appostleship, by the voice of the spirit; he was a Minister of the spirit and not of the Letter. Let us make Paul Umpire then, in the case: But we finde Paul preacheth and preacheth this Doctrine; that Faith commeth by hea∣ring: And how shall we heare without a Preacher?
[Obj.] But doth not the Scripture directly tell us, that we shall all be taught of God? and we shall not need every one to teach his Neighbour?
[Answ.] This is the strong hold, whereby the teaching of the ordinary Ministery is oppugned: Can we but preserve and de∣liver it, from hence, it hath undoubtedly both safely, and fully escaped the snare
of the Enemy: Now for this end, we shall attempt, at least, these two things. 1. To take of the dint of this Argument that flourisheth it self, and threatneth so much in this Scripture: And secondly, to shew the proper and naturall drift thereof.
1. And first, This Scripture cannot possibly make void the preaching of the Word, if we consider this following gra∣dation.
2. Now for the meaning of this place: In a word, it is either to be taken hyper∣bolically,
or comparatively, but mediately stil, or with Calvin, restraining the accent to these later words, saying, know the Lord: the meaning then being no more then this As the effect of the powring forth of the spirit, there shal be a general profession of the name of God abroad, knowledge cove∣ring the earth as water doth the Seas, in a generall sense of knowing the Lord. There∣fore they shall not need every one to teach his Neighbour, saying, Know the Lord, af∣ter this manner, saying, Know the Lord, for all shall know me, &c.
And therefore to conclude, the Text fore-mentioned, speaks not the ministry null but effectuall: God will not take a∣way meanes but make meanes more pros∣perous by a more especiall presence and help of his spirit, God will teach us by his Son: Christ will instruct us by his Spirit: And the spirit shall lead us into all truth, by the faithfull ministry of the word. And observe, this Covenant was in force as well then as now: Then why should it null the preaching of the Word more now than then?
2. The Ministry, therefore, was a Co∣worker with God in that age, and why not now also?
[Obj. 2] Others say, we should approve of preaching better, if ministers would deal plainly with us, and tell us that what they preach is their own opinion and judgment and preach unto us in their own names: But they presume to bring us the word of God, and that in the name of God also, and this offends and troubles us.
[Answ.] Alas! how apt, are men to stumble at a straw; yea and to make Christ himself in his own Ordinance a stumbling stone and a Rock of offence to themselves! we must look upon the Ministry, either as of Christ, or not of Christ: If we receive it not as the Ministry of Christ, that we have partly al∣ready, and shal more fully presently, when we prove the succession thereof, make cleer to you; if you grant it to be the mini∣stry of Christ, then are they not Stewards? and what Stewards do, is it not in the name of their Master? again, are they not Em∣bassadors, and do not Embassadors declare the word of their Master? the word of Re∣conciliation is committed to them, and they treat with man, yet in the name and with the Word of God.
[Obj.] But then what means this expounding, raising Doctrines, giving reasons, and ma∣king
uses of the word? is all this the word of God?
[Answ.] There is a book abroad, and but lately started, that upon this very ground doth tax all the Churches of Christ since the daies of the Apostles with gran•• Apostasy, indeavoring withall to destroy the prea∣ching of the word, and to bring us upon the other extream, from living immediate∣ly upon the spirit, to a bare reading of the word. But let the Reader beware, and con∣sider its falacy, indeed we grant, that prea∣ching, expounding, &c. Is but the secun∣dary, not the primary truth and word of God: Therefore our Sermons as they are to be deduced from, so they are to be re∣duced to, and examined by, the rule, the word of God.
Yet the word of God is either that, that is expressed or implyed, or that, that is de∣ducible from the holy Scriptures: And that, that is naturally drawn therefrom, is as truly and properly the truth and minde of God as the Scripture it self: Upon the very same tearmes Divines observe, that though the Septuagint sometimes differs from the Text both in sense and words, yet those very places are quoted by
Christ himself (for that they are accor∣ding to the Analogy of Faith) as very Scripture. So that while our Sermons are the truth of God, and we our selves in commission from God, the words that we speak are the words of God, and we may speak them boldly, as in the name of God; and he that hath an eare let him heare what the Spirit saith unto the Churches.
[Obj. 3] The two former Objections would have none, but this third (on the contrary) would have all, Preachers: it knows not why we should put such a difference be∣twixt Ministers and others: And therefore will have those that are gifted to preach without any more adoe.
[Answ.] Ministeriall gifts are of two sorts, such as belong to Officers, and such as are com∣mon to Members also; but they both have their place proper to them, and do not lash or jossle: And are all teachers? if the whole Body were an eye, where were the hearing?
[Que.] But did not the persecuted Saints, Ast. 8. 4. go preaching the Word every where? and why have not we the same Gospell li∣berty?
[Answ.] This, if considered, gives no license at al
towards the wide and common practise of preaching by the presuming illiterate men of our times. For,
1. First, It is to be observed, that the word here use▪ for Preaching is common∣ly used for publishing or declaring any thing abroad in the World: The same is used of the impotent man that was healed Luke 8. 39. it is said he went away, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, preaching (i.) declaring the same and praise of him that had healed him, so the Disciples here went preaching, (i.) reporting the word, Gospell, Christ, for which they suffered.
2. Observe that before they went out of Jerusalem, as also when once they came into Jerusalem again, where the Ministry was setled, we heare nothing of their preaching. And we dispute not here how far private Christians may, excercise their gifts, where there are none that may preach by way of office: But we dispute and argue against such only as by their al∣lowance of common preaching, would de∣stroy the Function.
[Que.] The Apostle telleth us that we may all prophesie and by prophesying is meant preaching, therefore, why may not all preach?
[Answ.] Prophesying (at least in the place now urged) doth not mean preaching. All conclude it is either more extraordinary, or else more ordinary then, but none the the same with preaching, or the preten∣ded Prophesying of our daies, if we receive these Prophets among the Corinthians as extraordinary Officers, as their name and place (they being still ranked with Apo∣stles and such as speak with tongues would seem to intimate) then without doubt the Prophets among us do not so much as pretend to their work or office.
But and if we take these Prophets in a more ordinary capacity, then they are as much below, as before they were above Pastors and Teachers. For it is generally concluded, even by such as complain of the losse of this excercise in our Churches, that this way of Prophesie was but an ex∣cercise of our gifts as members, not Offi∣cers: And that it was only used in a Church, that had Officers, and that by their invitation: and not till after pub∣like preaching ended, and both it and its spirit were ever liable and ready to be tri∣ed, and censured by the rest of the Pro∣phets, the spirit of the Prophets, being sub∣ject
to the Prophets: All which circum∣stances cleerly differ prophesying and prea∣ching, prophesying being only subordinate unto, not at all opposed against, much less the same with, preaching: Not but that as Vision by the Prophets; so prophesying may be sometimes use! by the Apostles, either by a Metanimy, or an abuse of speech, for that, that is properly called preaching.
[Obj. 4] We grant, say others, that while the A∣postles lived in the World, there was a preaching, by way of Office, but that there is any succession of Ministry from them to us, as is pretended, wee de∣ny.
[Answ.] But we shall cleerly prove, what is de∣nied, viz. That the ministry of preaching, by way of Office, did not expire with the age of the Apostles, but rather it hath use and place in the Church in the last daies, which we shall demonstrate from its transition, promises, and ends, as they all are cleerly recorded in scripture.
1. First, let us observe, the transition which the Gospell discovers, whereby this Office is transmitted, or made over to po∣sterity. As the Father, saith Christ, sent
me, so (or upon that account) send I you: the Apostles sent by Christ, say also, in effect, as Christ sent us, so we send others: Instanced especially in Timothy and Titus God sent Christ into the World, not only to be a King, and Preist, but a Preacher or Prophet also Christ sent Paul and the rest, not only to be Apostles but Preachers al∣so; Paul, &c. sent Timothy and Titus, not to be Evangelists, but preachers al∣so; and withall let them know their place, power, and duty. That they should send others and ordaine Elders and Bishops in every City: whence we may aptly observe two things, both the truth and the manner of the successi∣on of the Ministry of preaching from the Apostles downward: The Father gave the Son, and the Son gave his Servants, the ministers, power by and in their own missi∣on, to ordaine and send others successively to the end of the World. Which by unde∣niable consequence must needs follow, for the Bishops or Pastors ordained, or sent by Titus with the Angels in the Revel. with∣out question, lived and ruled after the A∣postles. The former of which, not being immediately ordained by Apostolicall
power (however the later were) what then should hinder? but by the same the Ministry of Preaching, may, and doth pass to the end of the World.
2. But secondly, We may further de∣monstrate the succession and use of prea∣ching in the Church, even to, and after the daies we live in, from the promises be∣longing to it, viz. the promises of it and to it. First, There are promises of Preach∣ers, even to the last & purest times, to the purest times, which shew that the com∣ing of the spirit is not the going away, of the Ministery: And to the last daies, wit∣nessing, that there is a succession and use of the same, even to, and with us. When the new Jerusalem shall come down from Heaven, it shall be built upon the founda∣tion of the twelve Apostles, that is, their Doctrine, as laid down by the Ministry of it: But how doe you prove that? there∣fore compare therewith, Ezek. 47. 10. For even then the fishers (i.) of men, shall stand and spread out their nets, &c. But let us al∣so more plainly add, that of, Jere. 3. 15. Where God speaking of the restitution of his Church, or the building of the new Jerusalem by the conversion of the Jews,
promiseth thus, I will give you Pastors after mine own heart.
2. Again it is as cleer, from the promi∣ses to it: Go teach, saith our Saviour, and I am with you alwaies, even to the end of the World. If there be no succession of the Ministry to the end of the World, how can Christ be faithfull that hath promised? and be with it to the end of the World? Yet it is most certain, their Commission lasts so long as the promise mentions, go teach and I am with you, while you teach, even to the end of the World.
[Obj.] But this promise extendeth but to the end of that age, as (say they) the originall signifieth.
[Answ.] Although you of this way have so deeply abjured the Originall Text, if you have any spark of Ingenuity left, say thanks to the Originall for this, yet.
But those that imploied themselves to teach you this, might have learned you also, viz. That though that Originall word, doth more properly signifie an Age, yet it is very frequently used in Scripture for the World also: As is noted in the Margin, where you have severall Scrip∣tures, wherein the very same word is so
used that it cannot signifie an Age, or a∣ny other thing but the World: Therefore also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (the word dis∣puted) doth signifie Eternall.
2. Again, the interpreted sense, being, as most agreeable to the sense and Analo∣gy of other Scriptures, so rendred to us by the most learned councell of many grave and Godly Divines, what reason or good end can move a change of it.
3. But if this ordinary translation of the words, viz. the end of the World be que∣stioned: Let their Interpreter speak for them, I mean the word, alwaies, that stands in the same verse, and for the very same use, viz. As the terme of Christs presence with the Ministry of the word, let that resolve us: I will be with you alwaies, how long is that? even to the end of the Age; a poor short alwaies indeed. Christ cannot be alwaies with us; and not at all times and in all ages also: Therefore the comfort of the Ministry is, Lo, I am with you alwaies, even to the end of the World.
4. Lastly, but seeing that this Commission is strictly and immediately the universall Commission of the Apostles, who were
indeed to expire with that age; suppose we should grant you this desired sense, yet what advantage would this give you against the common preaching, the ordi∣nary continued Ministry of the word, e∣specially considering, that there are so ma∣ny undeniable Texts; discovering, not on∣ly its continuance, but the way of its suc∣cession: Declaring Gods promises, not onely of, but (which is the end and use of the Text discussed) to it also: For hath not God said it, that in the last daies, there shall not be only Fishers, but those Fishers shall cast forth their Nets, and of Fish there shall be exceeding many; yea, he will give us Pastors after his own heart, which shal feed you with Knowledge and understan∣ding, and even then, when they shall call Jerusalem the Throne of the Lord, &c. I will blesse the Labours of my faithfull Shepherds among you, neither shall you walk anymore after the Imagination of your evil Hearts. And again, I will set up Shep∣herds over them which shal feed them, and the blessed effects therof shal be, viz. they shall fear no more nor be dismaid, neither shal they be lacking, saith the Lord.
3. We may in the third place argue
the continued succession of the Ministry from the ends thereof: Namely intrinsi∣call or extrinsicall, naturall or positive.
And first, from the end of the Ministry, that is intrinsically in the nature of it; and what is that? namely Faith, for what doth naturally answer or receive a report (as the preaching of the Gospell is) our Faith or a beleeving of it. And how do we obtaine Faith or credit, but by a report? therefore heare we the Prophet complai∣ning thus, who hath beleeved our report? while there be any unbeleeving and igno∣rant Creatures, that yet belong to God in the world, there is need of preaching, and let us be assured that while there is any need of it, there is place, and use, for it al∣so: For, as how shall they know except they be taught? so how shall they beleeve except they have heard? and how shall they hear without a Preacher? and observe, the Apostle there argueth it, a thing as ex∣traordinary for men to beleeve without hearing. As for men to heare without speaking, without a Preacher.
Be not deceived, for as the word revealeth Christ, so the Ministry of the word reveal∣eth the word: As the word is the means
of the knowledge of Christ, so preaching is the means of the knowledge of the word. The word, is the word of Reconci∣liation, and the word of Reconciliation is committed to us.
2. But secondly let us add hereto, the other end, viz. That that is more extrin∣sicall to the nature of this ordinance, have∣ing its being in, and dependance upon the will, intention, and appointment of the Ordainer himself: And for that now let us examine that invincible Text, Ephe. 4. That plainly resolves us, that when he as∣cended, Christ gave the World gifts, some Apostles, some Evangelists, some Prophets, some Pastors and Teachers: The question is, but how long did Christ intend, that those should remain in the World or Church, only for that age, no verily, but even untill the work of their Ministry, we shall all come in the unity of Faith and knowledg, &c. To a perfect man, now are some of these, (viz. The extraordinary of∣ficers) gone; yet assuredly others shall remain in the Church, till their appointed end is come, till we all come, not till a few, but till we all come, &c. Then indeed (but let no wicked hand indeavour it before)
Christ shall give up the Kingdome to his Father.
[Obj. 5] But there is one main scruple yet behind, and that is this, viz. That though it be granted that the Ministry of preaching is an ordinance, yet remaining in the Church of Christ, yet where may we finde it? for as for those that pretend unto it, they, all the World knows, were ordained by Bi∣shops, and the Bishops by the Pope, and therefore it is plain their call is Antichri∣stian.
[Answ.] Two things deserve our undertaking here, viz. To answer the Objection, and to satisfie the scruple.
[unspec 1] 1. Then first, in answer to this argu∣ment, that we are Antichristian, because ordained by them that had their call from Rome, I propound these ensuing conside∣rables.
Those that first broke the Ice of the Sea of Rome, I mean, those Ministers, that first obeyed that call of God. Come out of her, &c. They undoubtedly had both an out∣ward call from men, because they were Preachers in Rome; and an inward call from God, for that they came out of Ba∣bilon: Now 'tis most unreasonable to
judge, that they lost their inward call to teach, by leaving Rome: and for their outward call unto it, either the Essentials of their commission received from men be fore, remained; the Antichristian circum∣stances being shaken off, like Eliahs man∣tle, when he went to Heaven (as it did their Baptisme) upon the old rule, Fieri non debuit, factum valet: or else their call was extraordinary to them, their ne∣cessity giving a sufficincy of warrant ther∣to.
2. The calling of such Ministers, being received many yeares before they left Rome, might for any thing we know be received, when the Church of Rome was a true Church, though extreamly corrup∣ted: For as soon as ever the Pope was the man of sin, the Antichrist (i.) When his iniquity was ripe, may we not think, that God would not suffer his People or Ministry, much lesse, any longer under him, but both called and brought them from under him; and then there is no difficulty left, but we have found and granted a succession of Persons in the Ministry of Christ from the Apostles times.
But suppose that Rome was so far apo∣statized, as that she was undoubtedly Babylon, before both these Ministers, or∣dination by her, and leaving of her, yet what reason is there, that when they have left the Church of Rome, with her Anti∣christianisme, that they should stil be con∣demned for Antichristians? the People leaving the Romish Church, were there∣fore honored as the true Church; and why not the Ministry, upon the same ac∣count, as the true Ministery?
[Que.] But to the Ministery, leaving Rome; is is there not required a new Ordinati∣on? seeing their former was Antichristi∣an?
[Answ.] Those Ministers that saw reason for lea∣ving Rome, it seems, saw no reason for a new Ordination.
2. When God denieth an ordinary way for things that he purposeth to continue, he himself supplieth extraordinarily: as he fed Elias, supplied the womans Bagg and Cruse, and might doe here, viz. By the consent of the Church, having all power radically in her, that Officers should have even for Ordination, and in such a case, the voice of the People is the
voice of God: Again, it is granted by the very doubt, that there is, and must be a true Ministery some where; and urged by the Objection also, that the Ministery of Rome is Antichristian: Therefore the true Ministery must needs be with us, that is, the discenting, Reformed Churches: Let the way of Devolution, Derivation of it, be either extraordinary or ordinary, or whatsoever.
2. But we shall add a few things more for satisfaction to the scruple, viz. To prove that the Ministery, of the Reformed Churches, and perticularly of England, is the Ministry of Christ. I mean not, every idle, blinde, and corrupt guid among us, but such as be in life, Godly, and honest, in Labours abundant and faithfull among us, such as these are truly sent by Jesus Christ.
1. Therefore consider, it being granted that there is, and hath been still since the daies of the Apostles, a succession of the Ministery of Christ, where should it be? before God called us out of Babilon, it must be either in the Church of Rome, or among the Turks or Jews: The two later no Christian, none will say that they had
the Ministery of Christ, therefore it fol∣lows, the Ministery of Christ, before the reformation, was in Rome (i.) under the Romish power: But when we devided and abjured Rome as Antichristian: The true Ministery must be either with Rome, or us, that did discent from Rome, it is most unreasonable, and a contradiction to say, that the true Ministery is with the false, and not with the true Church: Now if it be granted, (as it cannot with any kind of colour be denied) that when the people of God first came out of Babylon, they brought the true Ministery out along with them, it is most clear that the Mi∣nistery of England, hath had a Successi∣on most known and visible from those that first brake off from Antichrist: Now the only difficulty is, whether we or those that seperate from us, have this Blessing pleaded for; and it is cleer from what hath been just now said, that we once had it, and it behoovs them to shew when and how we lost it: But as for them that se∣perate from us, tis very unlikely that the true Ministry should be with them, for first none of their Preachers, at least very few of them, in his great Harvest, pretend un∣to
it; And again, their own pretences, or vain imaginations, would not create their lawfull call unto it: Which call consists of two parts, viz. Qualification, and Commission: The first they only pre∣sume they have, the last, they care not for.
2. Moreover we may prove the truth of our Ministry from the truth of its fruit▪ and Effects.
First, Our Saviour in giving us rules for the triall of Teachers, saith, By their Fruit ye shall know them.
Their Fruit, that is, their Doctrine: you shall know them, that is, whether they be of God. If there be a Ministery of Christ in the World, where should it be? but where the Doctrine and truth of Christ is taught? and though we cannot cleare a Succession of persons, yet doubt∣less a Succession of Doctrine, is in this sense enough to clear the truth of our Ministery: We have the Doctrine of Christ truly preacht among us, I mean, the reformed Churches, above all other Churches in the World, and upon evident consequence it follows, that we the Refor∣med
Churches, have a cleerer evidence of the truth of our ministery then any o∣ther.
2. From the Effects thereof, wrought by preaching in the hearts of the Hearers, cut off the Beams from the Sun, and they cease any longer to be conveyances of light unto the World. And the Ministery cannot do the work of Christ, but as de∣pending upon Christ, who are only Mi∣nisters▪ by whom you beleeve, as God gave to every man. Now if the Ministry do the work of Christ, and this be only by the strength and help of Christ, surely it is Christs Ministery; and it may say with the Apostle to all the true Converts in England, ye are the Seale and witness of our Apostleship, and call from Heaven, who have been owned and used by the hand of Omnipotency, in your spirituall Creation, Resurrection, and Regenerati∣on: This reason may be by no means sleighted: As to say, there were never a∣ny truly converted among us by the Mi∣nistry of the word, is against very sense, and most uncharitable; so to deny the mean to be of God, is no lesse then Blas∣phemy: To conclude, remember, that
the seven Stars are in the hand of Christ, not only to be used, but kept by him: and his presence is with us, not only to blesse our faithfull labours, but also to blast and curse our Opposers and Ene∣mies.
This gives me an occasion to shake hands with the first of these Objections against the Ministry, and thereby I shall take my leave of this chapter, and let no man think (as is most apt and agreeable to the dangerous Principles of the errour questioned) that the spirit and the Mini∣stry of the word are a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or In∣consistent. The Ministry of preaching is according to the Apostle, and as hath been already observed, a Co-worker with God, the Ministry of righteousnesse, the savour of life unto life, yea and to conclude, and put all out of doubt, expresly called the Ministry of the spirit. The Ministry of the word and spirit do as peaceably agree in one and the same Age and Work; as the Soul and the Body in one and the same person and action; even so, as that he that despiseth Prophesiing, quencheth the spirit.
Let us therefore fear, least a way being left us, and we not being willing to walk therein, the Father of lights should with∣draw his direction, and we loose both our way and our selves too. Let us never disco∣ver our selves to be a generation so foo∣lish and unwise, yea so desperately wicked as eternally to perish with the plague of our Hearers, while we trample under foot the sole Remedy: As willfully refusing our own mercies, most cruelly to murder our own seals rather then to accept of re∣covery and life, which the hand of the preaching of the word would administer to us. But,
Let us be wise, and rather repent of our former great abuses of the light thereof, least the Lord come quickly and remove his Candlesticks away from us, as a wicked generation, most unworthy therof, except we repent.
Heb. 8.
Rom. 2. 2. 22, 3.
Mat. 28. ult.
Act. 2. 3. 4. 11.
2. Cor 3.
Rom. 10.
Ephes 4.
Universa∣le accom∣modum.
Note 1.
1 Cor. 12. 17, 29.
1 Cor. 14. 31.
1 Cor. 12. 28, 29. Cap. 14. 5.
Acts 13. 15. 1 Cor. 14. 29, 30, 31, 32.
Prov. 29. 18.
Heb. 2. 3. 2 Tim. 1. 11. Tit. 1. 3.
Tit. 1. 5, 7.
Mat. 28. ult.
Luke 18. 30. Heb. 11. 3. Act. 3. 21.
Rom. 16. 26.
Ezek. 47. 10.
Jer. 3. 15. 17.
Ier. 23. 4.
Isa. 53. 1.
Posito fine ponuntur omnia me∣dia ad fi∣nem.
Sublata causa tol∣litur effe∣ctus.
Rom. 10.
2 Cor. 5. 19.
Ephes. 4. 11, 12, 13.
Vox popu∣lt, vox Dei.
Tit. 1. 2 Cap.
Rev. 2. 1.
Matth. 28. ult.
2 Cor. 2. ult. 3 Cap. pri.
Rev. 2. 5.