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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A56865	A spiritual treasure containing our obligations to God, and the vertues necessary to a perfect Christian. Written in French by John Quarre, Englished by Sir Thomas Stanley, Kt.; Thrésor spirituel. English.	Quarré, Jean-Hugues, 1580-1656.; Stanley, Thomas, 1625-1678.; Stanley, Thomas, Sir, of Cumberlow Green, Herts.	1664 (1664)	Wing Q146D; ESTC R203327	257,913	558

humble us and in all this he is most mercifull to us whereof they are unworthy who fear sufferings and for love of themselves oppose the love that God bears them and destroy what God would do for their good Moreover by these losses and eversions by sufferings and humiliations privations and abnegations God delivers us from the nets and snares of the Devil This enemy of our salvation seldom tempts us but in the Principles of nature and our own inclinations he makes use of the love of our selves against our selves Now he is unable to do us evil and is deceived in his malice When God vouchsafes to annihilate us and put us into the wayes of suffering of desertion of humiliations or when of our selves we give our selves to the study of mortifications to exercises of humility and to the practice of the spirit of repentance for through these mortifications we destroy in us whatsoever is evil and pluck from our selves that which serves as an instrument of the Devil to loose us and deceive us In fine by sufferings and humiliations we put our selves out of hazard and are shielded from the dangerous darts and most forcible temptations of the Devil because it is a thing so noble and so worthy to suffer and to suffer in the spirit of grace that it is above nature the common order Whence it comes to pass that the Devil who cannot tempt but according to the order of nature knows not how to take the soul that lives in the spirit of sufferance and of the cross But if he will assault her as he will not fail to do it will be against her sufferings endeavouring to destroy in the soul the spirit of the cross suggesting to her temptations of impatience of envy of vexation giving her occasion to make ill use thereof For he knows that the soul is in assurance and out of danger so long as she shall remain faithfull to her sufferings to her eversions and humiliations and to the state of the cross in as much as this evangelicall spirit is a wall of fire which invironeth the soul a cloud that covers her a huckler that protects her and humility is the foundation that upholds her Reflecting upon what we have said we see it is a great impediment to the way of perfection to decline sufferings and not to care to make advantage of all that happens to us to receive it and to bear all according to the spirit of the grace of Christianity And by these Principles we shall know how far pusillanimous and fearfull soules stray from solid vertue who fear all things who seek nothing but delight consolation and satisfaction To remedy these abuses let us see with what dispositions we must receive all the emergencies of humane life and in what spirit we must bear them CHAP. XII Of the Dispositions wherewith we must bear sufferings and all the adversities of humane life WHat way sover we look upon man we shall find him condemn'd to a thousand disturbances and evils his life is a perpetuall warfare his dwelling in the land of his enemies his estate consists in the adversities of the world which like a sea full of rocks and storms tosseth him perpetually up and down and holds him in continuall fear Dangers threaten him miseries sickness and death are the portion of his life sadness and sighes his ordinary entertainment in his greatest pleasures he finds a bitter sweet some misfurtune is always present or some apprehension seizes him which mingles the sweet of his pleasure with the gall of some misfortune it is common to all men none are exempt not Kings by their power nor the Learned by their prudence it was said by a King in his greatest and most just resentments Truly every man living is altogether vanity But if he be a Christian he is yet more subject to sufferings though in another respect as a member of Iesus Christ he must like his head bear thorns and the cross being by the state of Christianity and the grace flowing from the cross associated to the conditions crosses and sufferings of Iesus Christ he is united to him and partakes of his spirit and life In this sense is it that Saint Chrysostom expounds that passage of Saint Paul God is faithfull by whom you have been called to the fellowship of his son Iesus Christ our Lord. The holy Apostle teaches us that a Christian is associated to Iesus Christ and as such he must have no other portion in the world but temptations sufferings and desertions Let no man saith Saint Paul to his new convert be moved by these afflictions for your selves know that we are appointed thereunto Temptations adversities humiliations and eversions are the gifts of God to his elect tokens of his love and favour to which purpose Saint Mark furnishes us with a pertinent Text where the Son of God promising Apostles and all those that would follow him rewards worthy of God and proportionable to his Love reckons up many adding that he will give them crosses and persecutions as an additionall of his love and favour This is the way that God takes to lead us to heaven the means he uses to establish our salvation and makes us agreeable to his divine Majesty The Wise man speaking of the just saith he hath tried them like gold in the furnace and hath received them as a burnt-offering and pleasant victims sacrificed to the supreme Essence of God by crosses and humiliations God operates our sanctification conserves us confirms us in his divine mercies There needs no other witness then the Angel Raphael when he said to Tobit Because thou art pleasing to God it was necessary that temptation should try thee This is evident that the state of sufferings is necessary and how much it imports us to esteem of them to hear them with affection and make use of them with profit for God hath greater designes over souls by sufferings then by all other wayes of grace that we could represent it is the state that most purely and holily honours his divine being it is the spirit of Christianity in brief it is the life of man and therefore he must know how to drink of the cup of blessing he must learn to ascend the ladder that reacheth from earth to the arms of God And to apply our selves thereto with method and facility we will divide this matter into three dispositions which accompany our sufferings and the state of the soul in her crosses First We may suffer according to divine wayes Secondly By the spirit of Christianity Thirdly In the zeal of Iustice against sin In these three Dispositions we shall find all the rest To suffer according to divine ways belongs onely to souls who are truly Gods who adhere to him and are dissolved in his love To suffer this way is wholly divine he must be wholly God's love nothing but God and be in the pure regard of God To

conduct of God THe Creature by the condition of it's being subsisteth only in resigning it self to the conduct and will of God for as it belongs to God alone to give being to all things so is he alone the preserver and governour of them Whence as the creature bears God in its depth and its centre so it bears in the same depth a capacity all that he operates in and by it which capacity the Philosopher calls obedientiall power whereby all that is created is left to the power of its Creator and resigned to his conduct Man must be subject to this indispensable Law he cannot exempt himself from this subjection whereto he is bound by the necessity of being created a necessity so absolute in what estate soever he be in this world or the other in time or eternity that he must be subject to the power of his Creator whether in the rigour of his Iustice or in the sweetness of his Mercy and though his depraved nature cause him sometimes to separate himself from his God to live in the disorder of his own will contrary to the order of God yet he cannot absolutely withdraw himself from the order of his divine providence nor avoid the arm of God who comprehends all things disposes them and causes them to arrive to the end that he hath proposed them for this order and power is so generall that the malice of men cannot be exempted from it so much is the creature subject to the conduct of the Creator Necessity exacts it of us the Laws of love and acknowledgement oblige us thereto and that very strictly For God who hath a particular providence and an extraordinary care of man conducts him also and loving him excessively becomes his Father King and Prince his All that being all things to man man may the more willingly resigne himself to his loving conduct not by constraint or necessity but through a spirit of freedom by an esteem of his love by a holy and loving election These truths no man can be ignorant of yet we make no use of them for man despiseth the conduct of his God shuts his eyes to the light of grace neglects his most wholsome Laws his certain counsels his divine motions withdraws himself from the disposall and conduct of God to adhere wholly to himself to his own thoughts and inclinations to the suggestion of his own spirit to follow the false maximes of humane prudence the motions of his passions the alurement of self-love The perfect Christian must take heed that he do nothing inwardly or outwardly but according to the order and conduct of God Man in all his actions and motions must necessarily be either in the conduct of God or of himself if he adhere to one he is opposite to the other for those he conducts are in themselves absolutely contrary The conduct that man takes of himself is a turning from God a way that separates us from God and quite loseth us The reason of this is the state of man after his fall whose spirit is turned from God subject to the Law of sin bearing the seed of all faults and errors He is so engulfed in this state of misery that he cannot get out of it though he endeavour all he can if Iesus Christ draw him not out of it he cannot return to God if the Son of God do not lead him No man cometh unto the Father but by me Now man who follows his own conduct his own inclinations motions and will withdraws himself from the conduct of Iesus Christ and as his spirit is turned from his God by the law of sin so he withdraws himself from the conduct of Iesus Christ by his own will and actions How can he but turn from God and separate himself more and more from him and that so powerfully that so long as he remains in his humane condition he shall never be able to return to God nor do any thing that may lead him to God if he do not resigne himself to the conduct of Iesus Christ to be aided by his grace and mercy This is the meaning of the words of Saint Paul when he said The carnall mind is enmity with God for it is not subject to the Law of God neither indeed can be and that to be carnall minded is death since he loses himself who governs himself by his own spirit and onely follows his own conduct All the divine Oracles cry out to us and experience teacheth us that the greatest evil that can happen to man is to be left of God and abandoned to humane prudence to his own motions naturall inclinations and will For a man so abandoned of God lives a dangerous life and must expect a miserable fall Wo saith God to them when I shall be separated from them wo indeed yea a threefold wo seeing that when God leaves a soul to its own counsels motions inclinations and will she is at the same instant made captive dragg'd and led in triumph to her passions and appetite for the passions will and inclinations of men are rebellious and hurried by the Law of sin Now from the time that man is abandoned and the conduct of Gods grace withdrawn from him he can be no other then rebellious falling into a thousand errors and will infallibly lose himself if God have not pity on him and call him home Therefore for God to abandon us thus to our own conduct and will is the greatest evill that can arrive to man the greatest punishment whereby God can revenge himself of the sins of men My people would not hear my voyce saith God being angry and Israel would not obey me so I gave them up unto their own hearts lust and let them follow their own imaginations And St. Paul assures us that Gods most rigorous punishment of the ingratitude of men hath been to leave them to their own desires and appetites God gave them up saith the holy Apostle to uncleanness through the lusts of their own hearts It imports him therefore who would be a good Christian and make his salvation sure to forsake his own conduct to annihilate his inclinations passions appetites to confound his own will to withdraw himself from the conduct of humane prudence and from his own reason to follow the conduct of grace which is above reason and illuminates and guides that he do nothing but according to the spirit law and will of God To be guided by the spirit of God we must separate our selves renounce the conduct of humane prudence and annihilate our own wills Our prudence and reason is faulty in every point for in as much as it comes from us it separates us from God as much as it can Humane nature and the will of man in the corruption of sin regards onely it self not God its supernaturall end the will inclines to self-love and cannot advance it self to a true love of God if it be not guided and aided by

and Iesus Christ his Son Thus all the fruition satisfaction pleasure and exaltation that man took in the creature by originall righteousness he takes in God making a happy change and possessing the Creator for the creature wherein is verified the word of Saint Paul where sin did abound grace did superabound By Christian grace we are drawn from the creature and from our selves to be in Iesus Christ to possess God and to take no content or satisfaction but in God The Christian by this grace takes all in God lives not but for God and lives the life of Iesus the Son of God In this sense the Apostle fill'd with this grace saith I live but it is no more I that live but Iesus Christ who liveth in me We should all say the same for Christian grace makes us to live of the life of Iesus which is so true that we see the life of a Christian hath for it's sole conservation and food the very body and blood of Iesus Christ for if according to the ordinary maximes of things naturall we say that every thing draws it's nutriment from whence it draws its being since the food of a Christian is no other then Iesus Christ it followes by a necessary consequence that his being and life must be the same Iesus Christ. A truth great and admirable which shewes us the excellencies of the state of Christianity and teaches us how holy and perfect the life of a Christian ought to be If we further consider the same grace we shall discover a new secret in Christian life for having said that grace makes us live the life of Iesus we ought to know what his life is The life of Iesus is divinely-humane and humanely-divine He is God and man and therefore lives a life divine and a life humane As God he lives the life of God in the bosom of his Father a life of Glory Power and Majesty as man he lives the life of man in lowness humiliation in impotence in sufferings So that at the same time he is living in the bosom of his Father and dying on the Arms of the Crosse. There he raigns and governs and judges all the World here he is accused condemned and crucified At the same instant he is in the exaltation and greatness of his Majesty and in the lowness and humiliation of our humanity Such also ought the Christian life to be on the one side it is great seeing grace makes us the Children of God elevates and unites us to God makes us partakers of the proprieties and qualities of God in a word deifies us and makes us as little gods On the other side the same life is obscured dejected wholly in the spirit of humiliation and privation for grace cannot reign in the soul without operating therein annihilation death and humility Moreover the life of a Christian is exposed to temptations derided by men condemned by the world and in the greatest cherishing of God it is agitated by the cross of love God enlightens the soul by grace it is granted but it is in annihilation he upholds her but it is in confounding her he unites her to him but it is in separating her and the love it self which she enjoys unites her to God she remains separated from God as long as she remains upon earth While we are in the body we are absent from the Lord so is she at once united and separated This is the conduct of God over his Church nay if we reflect upon the highest works we shall find he puts not the ornament of grace and the foundation of her estate but in lowness his grace his gifts his spirit and his communication we are but in humiliation when he established the Sacraments which are conduit pipes whereby he conveighs his graces to his Church and into our souls He hath chosen bread water and such things as are mean little or nothing esteemed among men In the birth of the Church he took the cross for the throne of his Empire a Calvary for his seat-royall he rejected an estate by poverty sufferings and martyrdom and at this day he does the same in the regency of his Church It is true that this littleness is not now known this martyrdom is within all this holiness is hidden it appears no more to the eyes of the world as it did of old by the triumphs of Saints who became victorious and glorious in the effusion of their blood and yet notwithwanding she cannot be exempted from undergoing her humiliations her heresies and persecutions According to the proceedings of God in the conduct of his Church is likewise his carriage in the sanctification and government of our souls he leads them by the cross he retires from them he hides himself he leaves them in privations he humbles them annihilates them smites them overthrows them The perfect Christian must resolve to fight with and bear his sufferings in such manner as we have said but sufferings that are hidden to men are known to God which do glorifie him only in the sight of Angels Wherin is discovered how they are deceived who in their devotions and exercises seek resentment enjoyments content and satisfaction and would know and feel the excellency and elevations of grace I call it a deceit for Christian grace consists chiefly in privations in lowness in rigours and that is it they stand most in fear of and avoid Now as the life of Iesus begun in poverty and ended on the cross so a perfect Christian who would live a life of grace must resolve to walk amongst thornes to bear privations and sustain desertions for the cross and thornes are things proper to Christian grace and to the love of Iesus To abridge therefore the life of a Christian and all that hath been proposed let us say that the Christian to live and walk worthily according to the vocation whereto he is called must go out of himself to live in Iesus Christ his centre must be the bosome of God his life a hidden martyrdom and all his actions and sufferings must be pure and referred to the glory of God his intentions must look onely upon God his desires must be onely to please God his care onely to follow God his contentment wholly in God In brief his thoughts his designes his works must bear the Image of Iesus Christ the foundation of his being must be onely of God all to God and all for God that he may say with the Master of Christians To me to live is Christ and to die is gain THE FIFTH PART Treating of true Piety and the more particular Duties of a Christian towards Jesus Christ our Lord. CHAP. I. What Devotion is and wherein true Piety consisteth SAINT Paul proposes to his young Timothy divers admonitions to be used in the particular conduct of himself and government of his Church The first which he most recommends is piety saying Exercise thy self unto godliness as if he should say

and heart of man which are great and worthy himself as being a creature he hath consecrated by his precious blood and redeemed by his death and Crosse. If there are intentions and designes upon us as we must not doubt but there are and such as are of great importance yet unknown to us is it not reason we follow them and consequently are we not obliged to annihilate all our own desires and intentions to bind and subject our selves solely to the desires and intentions of the Son of God who vouchsafes to think of us and entertain himself in forming designes upon us our actions and all the motions of our life This is it we endeavour to satisfie when we form this act of purity or unity of intention This also shewes how unprofitable and superfluous their employment is who fill their hearts with variety of intentions and perplex themselves with multiplicity of thoughts who conceive desires and form designes sometimes one way sometimes another though upon occasions in appearance good and profitable since they do onely what pleases themselves But according to the Principles of Christianity it were better they kept themselves to this unity and annihilated all that is of themselves to be onely in the intentions and designes of Iesus Christ. The Christian therefore ought often to renew this purity of intention he ought to adore all the designes of Iesus Christ upon him and all his divine intentions he must resign himself thereto and protest never to follow any other holding it for a maxime that we shall not arrive at perfection nor go to God by the strength of humane reason or following our own desires and inclinations but by submitting our spirit to the conduct of Iesus by a faithfull and sincere adherence to his designes and loving dispositions This considered we shall know more and more the truth of what was proposed from the beginning that true piety consisteth in adherence to and a resignation of the soul to Iesus But we are now to examine the effects of this adherence CHAP. VIII That an adherence to Jesus Christ by true Piety makes us partakers of the severall conditions of his life THe adherence and dependance of Christians upon the Sonne of God by the first grounds and principles of Christianity and by the first duty which they profess in the state of grace obliges them to a holy and pure life since that as the Apostle saith He that is joyned to the Lord is one spirit that is to say he must be of the same spirit with God and doubtless if they oppose not the designes of Iesus Christ upon them this adherence will advance them to a solid permanent estate of perfect piety and establish them in a true Christian perfection This may be reduced to three heads The first is a subjection of the soul to the designes spirit and operations of Iesus Christ a subjection that amounts to a capacity and amplitude and such as makes the soul capable to receive the communications of God to bear the effects of his grace and to enter into a participation of the Estates and Mysteries of the life of Iesus Christ. The second effect puts the soul into a purity of regard and love which makes her vigilant and faithfull to do and desire nothing but the honour of Iesus Christ to regard nothing but his pleasure and glory so as to have no eyes but for Iesus no more life but what is consecrated to the honour of his Soveraignty and divine actions This adherence to and dependance on the Sonne of God raiseth in a Christian a true imitation of his life and divine vertues to such a degree of perfection that he becomes a lively representation and image of Iesus Of these three effects we must speak particularly for herein consisteth the perfection of true and Christian piety We begin with the first The subjection which by this adherence to the Son of God is begotten in us represents two things the power he hath over us and the capacity we are in to bear the effects of his power The power which Iesus Christ hath over us is a particular power which he acquires by the mystery of the Incarnation and by all the states moments of his life a power that gives him a double right to do in us and with us what ever he pleases a power from which he imprints in the centre of our souls the time that we were first made Christians an eternall and indispensable power In a word it is a power which he establish'd by the Sacraments and left to the Church For if we consider them we shall find that besides the graces which they communicate to us they have other extraordinary effects expressing the power Christ assumes over us For instance Baptisme gives us grace and blots out all sin in us but withall put us into a condition of service to the Son of God and imprints in our souls a character of subjection to the divine power a character never to be defaced in honour of the estate of subjection and service which the Son of God underwent by the incarnation becoming man and a servant subjecting himself to the Father he was always and shall be for ever equal and coeternal with the Father and in honour of the gift which the eternall Father makes us of his Son by the incarnation and union of the Word with humanity and the life of God in man and of man in God The same Son of God instituted the Sacrament of the Eucharist wherein he gives and unites himself to us that he may live in us and we in him By this way of love and union he takes power over us to live and operate in us all that he pleases and shews the power that he hath over our souls to establish therein continually his designs to glorify himself thereby and please himself in them In pursuit of this power he puts us into an estate of subjection yet such as gives us a capacity to rceive and to bear in us the force of his love and of all the effects of the life grace and mysteries of Iesus Christ and to receive them according to what manner and time he shall please to communicate them The Son of God desireth nothing so much as to communicate to us liberally his graces and the many favours he hath obtained for us and merited by his life and sufferings his principall design being to advance us to a participation of the severall estates of his life All he did on earth all his operations in the world were for our sakes referring also to our good and advancement all the greatness of his being the power of his spirit and merits of his life so good is he and so full of mercy Now if the goodness and designs of the Son of God towards Christians be such is it not reason they continue in this subjection and be faithfull and vigilant to receive and bear the effects and estates of

in the year 1641.1643 faithfully extracted out of the said Statutes from Magna Charta to the said time by Edmond Wingate Esq. Artamenes or the grand Cyrus an excellent new Romance in five volumes in folio Written by the famous Wit of France Mounsier De Scudery in English by F. G. Esquire Clelia an excellent new Romance in four volumes in folio by Mounsier De Scudery The illustrious Bassa a compleat Romance in fol. by Mounsier De Scudery Astrea an excellent and compleat Romance in three volumes in fol. translated by a person of Honour The History of Polinder and Flostela a Romance in verse by James Harrington Esq. The third Edition revised and much enlarged The History of the lives of the Philosophers with their Figures in two volumes in fol. by Thomas Stanley Esquire The History of the Wars between Swedeland and Poland which occasioned the expulsion of Sigismundus the third King of those Kingdoms with his heirs for ever from the Swedish Crown with a continuation of those Wars utill the trace An. 1619. Also a Narration of the daily passages at the last and great Treaty of pacification between these two Kingdoms concluded at Stumbsdorf in Prussia An. 2635. concluding with a brief commemoration of the life and death of Sir George Duglas Kt. Ambassadour extraordary from the late King of Great Britain by John Fowler Secratary to his Lordship for that Embassy in folio An Historicall Discourse of the City of London with the History of Westminster and the Courts of Iustice Antiquities and new buildings thereunto belonging by James Howel in fol. The History of the Goths Swedes and Vandals by the Bishop of Upfall in fol. The History of Masiniello The second part with a continuation of that tumult and the end of it in octavo by J. A. Esquire The naturall and experimentall History of Winds written in Latine by the Right Honourable the Lord Bacon in English by R. G. in 12. printed 1653. The life and death of Freeman Sands Esquire by R. Boremon in quarto Things New and Old or a Store-house of above two thousand Similies and Sentences Allegories Apophthegmes Adigies Apologues Divine and Morall politicall and Historicall with proper applications a Book that will furnish the Reader with rarities for the adornment of his Discourse upon any subject whatsoever in large folio Anti-Socinianism or ae Confutation of Socinian Heresie with a Description of their lives and deaths of the chief Authours of that Sect and when it was brought into England by N. Chewny M. A. in Quarto The Arraignment of the Anabaptists wherein the Antiquity universality and succession of Infant Baptisme since the Apostles dayes is maintained and Necessity of Dipping refuted by J. Cragge M. A. the last Edition in Octavo A Sermon preached at the Assizes at Huntington by J. Gaule M. Sands Paraphrase upon the Psalms in large Octavo Good thoughts for every day of the moneth by M. D. S. in twenty four Gods House with the nature and use thereof as it ought to be understood and respected by Christians under the Gospel by Simon Gunton M. A. in twelves Eight Sermons of Mr. Craggs with a Treatise of the lawfulnesse of Tithes and the lawfulnesse of Marriage by the Minister in Octavo An Exhortation for Desperate sinners written by the Right Honourable the Lord Grandison Prisoner in the Isle of White in twelves Sapientia Justificata a Vindication of the fifth Chapter of the Romans or an answer to Dr. Jeremy Taylor 's Deus Justificatus by John Gaul M. A. in twelves The Soliloquies of St. Bonaventure containing his four mentall exercises and also his Treatise called the Bundle of Myrrh Concerning the passion of our Saviour with thirteen spirituall exercises of the said Bonaventure in twentie four A Catalogue of the Lords Knights and Gentlemen that have compounded for their estates with the sums that paid their Compositions in Octavo A Panagyrick of the Queen of Swedeland in Octavo Letters of affaires Love and Courtship written to severall persons of Honour and Quality by the exquisite Pen of Mounsieur de Voyture A member of the famous French Academy established at Paris by Cardinall de Richlieu in Octavo A Trance of Newes from Hell or Mercurius Acheronticus by James Howel Esquire in Quarto Modern Policy taken from Machiavel and Borgia by an eye-witness a most incomparable piece in twelves the seventh Edition The Accomplished Courtier Consisting of Institutions and Examples by which Courtiers and Officers of state may square their Transactions prudently and in good order and method by H.W. Gentleman in Octavo The Minister of State wherein is shewn the true use of Modern Policy by Monsieur de Sithon Rendered into English by Sir Henry Harbert Knight in folio An Apologie for Paris for rejecting of Juno and giving of her Golden Ball to Venus by R. Barron Gentleman in Octavo Pocula Castaliana or Castalian Cups by Robert Barron in Octavo Mirza a Tragedy really acted in Persia by R. B. Gentleman in Octavo Choice Poems being Amorous Morall Lusory c. by Edward Sherburn Esquire in Octavo Five Playes by Richard Brome in Octavo Select Poems by William Hammond in large Octavo The Romaines of Monsieur de Balzack or his last Letters written to severall grand and eminent persons in France whereunto are annexed the Familiar Letters of Monsieur de Balzack to his Friend Monsieur Chaplin never before in English in Octavo 1658. Wit Restored being Select Poems never before in Octavo The Learned man defended and reformed by the happy Pen of R. Daniel Bartolus Arnaldo or the injured Lover an excellent new Romance now extant FINIS Mat. 5.48 1 Joh. 1.3 Revel 12. John 15.19 Joh. 7.16 1 Cor. 6.19 20. Rom. 8.15 16. Jo. 1.12 1 Joh. 3. ● Rom. 8.9 Tit. 3.5 2 Cor. 5.17 John 3.3 Eph. 5.1 Joh 18.36 Rom. 8.17 Eph. 5.1 Rom. 11.36 Rom. 8.16 Ephes. 4.1 Rom. 5.20 Jo. 17.24 Mat. 28.30 Joh. 1.14 1 Jo. 1.1 Phil. 3.20 1 Pet. 1.15 Exod. 7.1 Psal. 82.1 6. Rom. 8.3 Mat. 20.28 Jo. 17.14 Phil. 3.8 Col. 3.3 Jo. 10.18 Eph. 4.22 23 24. Col. 3.9 Psa. 49 1● 1 Cor. 2.14 Joh. 4.23 v. 24. Phil. 4.13 Hebr. 13.18 Phil. 4.13 Eph. 1.23 Mat. 11.27 Jo. 14.6 Joh. 15.5 Eph. 2.3 Mat. 12.30 Gal. 5.6 Jo. 8.36 Gal. 6.7 Psal. 142.5 Cant. 1.7 Psal. 34.14 Gen. 6.5 Rom 9.29 Jo. 15.4.5 Rev. 2.10 Joh. 15.5 Jam. 1.17 Job 4.10 1 Cor. 1.30 Gal. 14.1 Eph. 5.30 Col. 1.18 Eph. 4.25 1 Cor. 6.15 Joh. 1.16 Jer. 31.3 Matth. 5.48 Mat. 22.37 Col. 3.14 1 Joh. 3.2 Luk. 10.42 Luke 7 34 Joh. 20.13 Rom. 11.16 Rom 11.16 Jam. 1.5 Gal. 3.27 Col. 3 9 10. 1 Cor. 15.47 1 Joh 3.8 Col. 3.3 Mat. 13.46 1 Cor. 1.30 Col. 2 3. Rom. 8.32 Heb. 13.21 Rom. 5.5 Rom. 5.20 Joh. 1.16 Rom. 13.14 2 Cor. 5.17 1 Joh. 5.12 Luk. 12.47 Joh. 15.4 1 Pet. 2 9. 1 Cor. 6. Gal. 4.19 Mat. 25.12 Mat. 7.21 1 Cor. 4.5 Heb. 11.6 Act. 17.28 Rom. 9.8 2 Cor. 5.7 2 Cor. 10.5 Mat. 11.25 Heb. 11.1 Jo. 18.37 Heb. 10.38 Joh. 11.26 Joh. 14.6 Mat. 11.29 Mat. 23.12 Mat. 11.25 Isa. 57.15 Isa 40 15. Acts 17.28 Jo. 14.23 1 Cor. 6.19 Psal. 22.4 Prov. 23.26 1 Cor. 4.4 Phil. 3.12 Hos. 13.3 Exod. 3.14 Gal. 2.20 Mat. 16.24 Phil. 2.8 Rom. 12.1 Col. 3.3 Rom. 6.4 Tit. 1.11 Phil. 2.25 Mat. 18.3 1 Cor. 3.18 19. Rev. 3 17. Isa. 29.13 Mat. 22.12 13. Gal. 6.7 8 Mat. 3.15 Mat. 7.18 Gal. 5.25 Rom. 8.4 Eccles. 2.14 Cant. 2.16 Rom. 14.8 1 Cor. 6.19 201 1 Thes. 2.12 Mat. 5.16 2 Cor. 2.15 Jo. 14.6 Rom. 8.7 Rom. 8.6 Isa. 30.1 Psal. 81.11 12. Rom. 1.24 1 Cor. 1.20 1 Cor. 1.23 Psal. 119.105 Psal. 119.24 Psal. 119.172 Col. 1.10 Joh. 14.21 Isa. 66.1 1 Sam. 2.30 Joh. 17.4 2 Cor. 5.15 Matth. 6.9 10. Mat. 6.23 Psal. 119.34 Gal. 1.10 Rom. 1.21.24 Gal. 2.14 Isa. 26.12 Phil. 2.13 Eph. 2.10 Eph. 1.4 Luke 14.26 Eph. 2.3 Esa. 66.2 Prov. 1.24 Mat. 25.18 Mat. 8 21. Pro. 1.26 Mat 25.28 v. 30. Luke 9.62 Mat. 13.12 Heb 10.29 Psal. 55.6 Jo. 15.16 1 Cor. 10.23 Matth. 22. Luke 14.18 v. 24. 1 Cor. 10.31 Col. 3.17 Wisd. 8.1 Luke 12.4 Eph. 4.1 Eccles. 2.1 2 Tim. 3.12 1 Cor. 15.49 Rom 8.17 Acts 14.22 Cant. 5.8 Joh. 14.31 Gal. 5.24 Rom. 8.9 Joh. 12.25 Rom. 8.8 Heb. 6.1 Matth 5.29 30. Mat. 10.38 Cant. 1.5 Cant. 1.13 Cant. 2.5 Psal. 39.6 1 Cor. 1.6 1 Thes. 3.3 Mark 10.29 30. Wisd. 3.6 Tob. 12.13 Wisd. 3.6 Rom. 8.23 Jo. 4.34 Mar. 26.43 1 Pet. 2.20 21. Eph. 5.30 Col. 1.24 Acts 5.41 Heb. 10.34 James 1.2 Gen. 29.20 Gal. 6.17 2 Cor. 12.9 2 Cor. 1.5 1 Pet. 4.13 Phil. 1.29 2 Thes. 3.5 Isa. 53.5 Luke 23.31 Dan. 4.25 Psal. 119.137 Psal. 26.2 Rom. 6.19 Luk. 7.47 Luk. 13.3 2 Cor. 8.9 1 Pet. 4.14 2 Tim. 4.7 Mat. 5.10 1 Sam. 24.20 Joh. 15.5 Eph. 5 30. 2 Pet. 1.4 Luk. 9 23. 1 Joh. 1.3 Rom. 5.20 Gal. 2.20 2 Cor. 5.6 Phil. 1.21 1 Tim. 4.7 v. 8. 2 Tim 3.5 Sess. 14. cap. 8. 1 Joh. 5.12 Isa. 29.13 Mark 7.7 Mat. 23.27 Joh. 14.6 Col 3 9.10 1 Cor. 1.30 Joh. 15.4 5. Joh. 15.6 Joh. 6.44 v. 45. Joh. 6.44 v. 45. 1 Cor. 6.17 Eccles. 1.7 Rom. 11.36 1 Cor. 6.19 2 Cor. 5.15 1 Cor. 12.3 Eph. 1.23 Luk. 11.23 Joh. 3.35 Heb. 1.2 Rev. 5.13 1 Cor. 6.19 20. Gen. 2.17 Rom. 7.14 Col. 2.14 Col. 1.13 Joh. 8.34 Heb. 9.24 Luk. 12.48 Eph. 3.19 Joh. 4.24 Col. 1.13 Jer. 48.10 Rom. 8.26 27 1 Cor. 6.17 2 Cor. 8 9. Eph. 1.10 1 Cor. 12.11 ● 12 c. 2 Cor. 5.15 Rom. 8.15 Jo. 9.23 Heb. 1.6 Psal. 72.11 Joh. 17.5 Phil. 2.21 Joh. 6.17 Rom. 8.29 1 Cor. 15.49 Mat. 5.48 Jo. 17.23 Heb. 1.1 2 Joh. 12.26 1 Pet 2.21 1 Cor. 11.1 Mat. 10.38 Phil. 2.8 Gal. 3.27 2 Cor. 5.19 Ephes. 5.2 Joh. 13.34 Col. 1.21 22. Jo. 17.26 Acts 17.28 Rev 3.20 Gen. 6.5 Rom 8.8 Ioh. 7.7 2 Tim. 3.12 Mat. 26.41 Rom. 8 20. Heb. 2.18 1 Pet. 5.8 Exod. 32. Eph. 6.12 2 Cor. 12.9 1 Cor. 9.27 1 Cor. 9.25 Iam. 4.7 Mat. 8.24 Ephes. 6.13 v. 18. Job 1.21 Eph. 6.16 1 Cor. 10.13 1 Sam. 3.18 Heb. 13.20.21