Sole are full of boiles and sores which draw to a head which is the predominant sinne * Some haue the boile vpon the brow which scripture calleth a whoores fore-head * Others haue the botch in the neck which maketh them stretch out their necks with loftie lookes * This was the sore of the daughters of Zion they walked with outstreched necks for this cause the LORD plagued them with scabbed crownes Others haue sore eyes whose eyes are full of adulterie * Others haue scabbed eares which Scripture calleth itching eares Others haue the water-canker in their mouth which quencheth not but rather kindleth on the tongue the fire of Hell * In nothing fire and water can agree but in the hellish mouth wherein is a scolding tongue sparkling out the spittle of despight Some haue a boile in the throate whose throat is an open sepulchre blasting out the most vile belchs of blasphemie * Others haue vnder the arme hole the boile or brooke of ill thoughts * Some haue the boile on the back which is costly clothing * Others like the men of our text haue the boile on the belly which is gluttonie Passe from the crowne to the Sole from the Catarres of the fingers vnto the gout of the feete Thus as yee see in man there is nothing sound from crowne to sole but in some the corruption within breaketh out more in one part than in another * Some persons predominant sinne is the whores fore-head launce that the day and let out the putrefaction before thou presume to come to morrow to this holy table * Some haue eyes full of Adulterie cast out that vncleannesse before thou looke vpon the LORDS bread * Thou whose mouth is cankred with scolding hold out thy tongue to thy GOD and request him to launce by his spirit and his word that thy tongue now thy shame may become thy glory * Thou whose throat hath beene full of botches hold vp the gorge-pipe to the LORD intreating him to cleanse it from its sepulchrall corruptions * Thou who hast vnder thy arme hole a bag of putrified thoughts away with them cast the care of backe and belly vpon the LORD * Thy care may canker thy sores but the Lords care shall cure themâ— Thus as yee see by nature we are but vile and abhominable bodies Let vs consider our selues to day Let vs view our predominant sinnes with all their Dominions even the lesser sinnes let vs behold our selues to day in the glasse of God his law let vs seeke out our sores from the crowne to the sole and wee shall see whether or not wee bee pleasant guests for to sit downe at the King of HEAVEN his table Another doctrine I obserue heere concerning those men who followed CHRIST for loaues This is it * Seeing such a number ranne after CHRIST an abject man in the world and that but for loaues what would they haue done to another for dainties and delicate cheere * See how a loafe will make a belly-god to follow after a man like a dogge If the giver haue but a naturall benefite of the worth of a loafe hee needeth no more to a naturall man but a hisse Seeing such men will thus follow for loanes what would they doe for Kingdomes * Satan thought that CHRIST had beene a man come to seeke himselfe in the world and therefore for to allure him to come to his service hee offered him all the kingdomes of the world But CHRIST who knew what hee had in Heaven chased Sathan away with all his earthly kingdomes * The vse of this Doctrine is that we follow the LORD for nothing so much as for himselfe Indeede all his benefits should allure vs to followe him but the maine cause of our followeing should bee himselfe * I am that I am should bee followed for that which hee is In their followeing Christ for loaues for which they were reproued I gather a Doctrine of greate reproofe for Scotland While wee heare of those men that followed Christ onely for loaues like Dogges followeing a man for bread yee thinke not well of them and indeede they are branded heere with a shamefull reproch that they followed the Lord more for bread than for himselfe But what if wee find more matter of shame in Scotland than was in Capernaum Those that came to Capernaum followed the Lord because he gaue to them aboundance of bread * Scotland hath runne a way from the Lord because hee hath giuen to them aboundance of bread diuerse called his blessings the plague of plentie the whole land gruged at the graces of God many not onely gaue not thankes to the Father of mercies but cried that hee would curse their mother the earth that henceforth she should become barren * Wee haue dishonoured God our Father we haue cursed our Mother in this Land and all this was because God had multiplied our loaues * In this wee are worse than those of Capernaum for aboundance of meat made them to follow after Christ but aboundance of meate hath made vs to runne away from Christ Except that particularly wee repent vs of this Sinne the Lord either by another Famine more fearefull then ever we did feele or by some forraine warre shall so depriue vs of our plentie and scourge vs with such a scarcitie which shall make all the eares of EVROPE to tingle Are there any Mothers in this land more tender hearted than were the mothers of Israel the daughters of Sarah Yet some of them in their hunger did eate their owne Children * The little ones came to their mother with a pitifull voice crying Where is breade and drinke and after swoned and than died That done the tender hearted mothers did eate the tender flesh of their yong Children which they nourished on their breasts * That which they before had fedde nine moueth into their bellys they put into their mouths and stomacks for the feeding of their bellyes * Yea the mother which for the distresse of Famine had parted with child tooke vp the child that was of a spanne long which she did eate in her great distresse * O what a scarcitie behoved this to bee which made the naturall mother so farre to passe the bounds of nature and all for a spanne long of flesh This moued leremie the man that sawe those afflictions to cry My eyes doe faile with teares my bowels are troubled my liver is powred vpon the earth Because wee haue not seene such afflictions wee thinke that such can not bee neither haue beene but that the lamentations of God his Booke are but fained Tragedies or painted Sorrowes invented for to make others to mourne at the reading and seeing thereof like Children that will weepe at the hearing of a pitifull tale The meate
grace This much for clearing of diuers difficulties concerning sealing in the Scriptures Wee haue already heard how man is said to seale GOD his trueth how GOD is said to seale man both outwardly and inwardly In this my Text wee haue particularly to considder how GOD is said to Seale his Sonne CHRIST IESUS of whom it is said heere Him hath GOD the Father sealed The LORD IESUS as is well remarked by the excellent Divines hath beene sealed by the Father diuersely First hee may bee said to haue beene sealed by the Father because in him was the Character the ingrauen image of the Father his person that is as a learned Interpreter saith Persona quae personam pairis ad amussim refert Sicut imago cerae impressa ad amussim refert imaginem inâ—culptam sigillo The sense is this The person of the Father is like that image which is ingrauen into a seale of Siluer or Gold and the person of the Sonne is like that image in the waxe which is sealed by the seale of gold According to this CHRIST the second person of the Trinitie is said to bee sealed into an vnspeakeable manner by the Father because in him is the essentiall image of the Father Secondly CHRIST was sealed by GOD when hee was anointed with the oyle of grace and gladnesse aboue his fellowes GOD the Father at that anointing powred into CHRIST man his spirituall giftes and graces without measure All the treasures of grace were stored vp into him Wee all haue receiued of his fullnesse The fulnesse of GOD in him was a Seale whereby both in his Words and Workes hee was knowne to be more than man for as by his enemies confession never man spake as hee spake which was the worde Seale S. which his enemies could not denye hee did among them the workes which no other man could doe this was his worke Seale Thirdly GOD the Father sealed our Saviour when by his testimonie from Heaven hee declared to the world that hee was his beloued sonne in whom hee was well pleased The Sealing properly vnderstood heere as Beza thinketh denoteth two things first that GOD endowed him with such a verture whereof the like was in no other creature for in him the fulnesse of the Godhead and essentiall image of the Father did so visibly appeare that who sawe him did see the Father Secondly by the Sealing of CHRIST by the Father hee vnderstandeth a commission from the Father giuen vnto him for to come to the world and reconceale all repenting sinners to their GOD This opinion he hath from Cyrillus S. Chrysostome and Theophylactus referre this Sealing of the Sonne of man by the Father to the testimonies whereby the Father from Heaven declared him to bee his Sonne particularly in those words This is my beloued Sonne in whom I am well pleased This also wee must consider that the glorious workes of Christ wherein the infinite vertue of GOD did appeare were as a Seale declareing to the world that God the Father had appointed that man to bee the Saviour of the world Piscator interpreteth the word Sealed after this maner Obsignauit saith he est Metaphora sumpta ab ijs qui quos mittunt eorum authoritatem obsignato diplomate sanciunt that is sealing heere is a metaphore or forme of speach taken from these that confirme the authoritie of these whom they send by a sealed charter or patent * According to this the Father is said to haue sealed CHRIST when hee sent him with a confirmed authoritie to declare his will and to giue gifts vnto man on earth as who were â—ent with a Kings patent to any of his dominions for effectuating his Maiesties businesse So as one saith learnedly Obsignatio haec est approbatio vt ita dicam authentisatio That is this sealing of CHRIST is an approuing and alloweing of him by authoritie for to giue that meat which feedeth to euerlasting life The doctrine I obserue heere is a doctrine of comfort for all Christians Behold heere Christ our Saviour a sealed Sauiour a Saviour whom the King of Heaven hath sealed by giuing him full commission and power for to saue all wearied soules that will come vnto him The vse of this doctrine is that what ever wee want in this lyfe that is needfull either for soule or body let vs seeke it from him with all boldnesse in all confidence to receiue Behold him heere sealed for to assure the world that for this end hee is come downe to the world to giue life eternall to all these that will labour for it in seeking it from hâ—m by humble prayers * When the Egyptians were distressed by Famine they all ranne to Ioseph because they knewe that the King had giuen to him his ring and had sealed him for to guide the whole Land what they did to Ioseph let vs doe to IESVS whom the Father of Heaven the great KING of the whole world hath sealed and approued by words and workes by gifts and by graces without measure Let euery emptie Soule come vnto him and receiue of his fulnesse even grace for grace The LORD grant vs all this grace To our GOD Father Sonne and holy Ghost bee Glory and Maiestie Dominion and power for now and ever Amen DIVERSE PRAYERS FOR DIVERSE NECESSITIES OF THE SAINTS Non vox sed votum non chordula musica sed cor Non clamans sed amans cantat in ore DEI. This haue I thus englished Not voice but wish not sounding harp but heart Not cryes but loue haue in GODS eare a part A NOTABLE PRAYER OF THAT FAITHFVLL SERVANT OF GOD M. IOHN BELL Minister of Glasgow which ordinarly hee vseth before Sermon WEE are heere assembled in thy presence O blessed Father according to thine owne commandement to seeke thy gratious face What are wee O Lord whom thou should admit to come into thy presence who not onely are dust and ashes but also that which is worse vncleane and sinnefull wretches vnworthy wee confesse to behold the Heaven farre lesse to offer and present our speaches and prayers to thee who art the GOD of HEAVEN Yet it hath pleased thee in mercie to graunt vnto vs this accesse and liberty that wee may come before the Throne of grace Holy Father teach our hearts with a religious feare and an humble reverence towards thy diuine Maiestie in whose sight and presence now we are Remoue from vs the impediments which are great and many and which suffer vs not to drawe so neere to thee our GOD as wee should as wee would Take from vs this vaile of darkenesse which still by nature covers the eyes of our minds Remoue the foolishnesse and the vanitie of our worldly prophane and wandring cogitiations as also that hardnesse and securitie that deadnesse and dulnesse of spirit that â—urketh in vs and that maketh thy holy word so oft powerlesse in
our hearts and fruitlesse in our lyues Giue vs for thy good names sake circumcised and sanctified eares Giue vs also circumcised and sanctified soules that when thou speakes vnto vs by thy trueth preached wee may reverently attentiuely and obediently and when wee send vp to the our GOD the Sacrifice of our supplications it may proceede from that solide faith and sincere fâ—rvencie which be commeth thy elect with-hold not from vs O fountaine of grace With-hold not thâ— spirit of grace which thou hast promised to all these that in humility doe aske the same Remember not against vs our by-past manifold iniquities whereby from time to time wee doe offend thee and griâ—ue thy holy spirit O our GOD cast all our sinnes behind thy back and looke in the face of thine anointed our Aduocate at thine owne right hand the LORD IESVS Graunt for his sake that so many as be heere now present may feele forcibly that Heavenly fire of the inward Teacher to come downe and enter into their hearts to inlighten and purge them to change and renewe them more and more till last it shall please thee in mercie to compleete in them the worke of grace and crowne the same with endlesse glory Finally seeing it is thy holy wil and accustomed working to imploy the weake ministrie of mortall and sinnefull men in carrying the great and weighty message of thy holy word let it please thee to strengthen and assist mee that both in fidelitie and wisedome and sinceritie I may expresse and vtter the Heavenly oracles to these who in humilitie shall aske the same Waken vp also their hearts and Consciences that as good and well prepared ground rightly they may receiue the immortall seede of thy trueth and heereafter bring foorth such good fruit as may glorifie thy thy blessed name adorne and beautifie their Christian profession edifie others by good example of life and certifie more and more their owne conscience that they are called effectually to bee heires of life through the Lord IESUS our blessed Saviour in whose name c. Our Father c. A Prayer fitted to the state of one that is neere the doores of death QVicken vs O LORD and we will call vpon thy name Let the words of our mouth and the meditations of our heart bee acceptable in thy sight O Lord our strength aâ—d our Redeemer O Father of mercyes which hast the keyes of death and of the graue at thy command thou rulest all that is aboue and belowe Thy mercy is euer aboue all thy workes O Lord mercy is with Thee that thou mayest bee feared Mercy also is with Thee that thou mayest bee loued yea and mercy is with Thee that Sinners may bee saued Thy word is pure and plaine that thou art plenteous in mercy to all that call vpon Thee Now for the sake of thy Sonne let it please Thee to pardon and pitie this poore tremâ—ling weake hearted sinner now drawing neere the jawes of death into which hee is euen now ready to fall Let it please Thee to seale fast vp in his heart the full remission of all his transgressions of thought word and worke Say vnto his Soule I am thy Salvation There is nothing that can pacifie thy wrath or allay the qualmes of his Conscience except onely the purging and purifing blood of thy Lamb the LORD IESVS who came into this world for to saue Sinners Let that blood of sprinkling by its diuine vertue make all his sinnes though double died in crimson colour to become white like Wooll and Snowe Thou who by the touching of thy garment suffred a HEAVENLY healing vertue to goe out for the curing of that bloodie fluxe bind not vp now the vertues and powers of thy mercy from this Soule sore yerning for thy â—auour In this last conflict of the last Battell of his Soule so sinewe him with thy grace and so support and vnderprop him by the strength of thy loue that in his greatest weakenesse he may find thy grace sufficient for him As his naturall strength shall decay let spirituall courage increase Thou desirest trueth in the inward parts put thou into his heart that which thou desires O thou whose most merciefull heart is ever turned within Thee and whose compassions are euer most cheerefully rolled together at the â—hing of the prisoner Take notice 〈◊〉 the sighs and grones of this thy Servant now in the extremitie of anguisâ— Sathan now is come to his tast onset the feare of death and the terrours of the graue are now in Battell array against him Now LORD confound Satan the ring leader of all his enemies Suffer him not to preuaile against him for whom thy Sonne hath suffered death Let his Soule know that thou hast disarmed death of its sting and that death is no more death but a sleepe to all the friends of CHRIST who hath plucked out the sting thereof Let neither the grips of death nor the greifes of the graue dismay him Let him know that by thy Resurection thou hast so ouercome the graue that thou hast made it a resting bed to each one walking in his vprightnesse How great or greeuous so ever the assaults of his enemies bee make him still hold him fast by Thee When flesh and heart and all shall faile him be thou then the strength of his heart and his portion for euer Behold hee hath none in Heaven buâ— Thee and there bee none on earth whome he desires besids Thee disappoint him not LORD Seeing hee trusts in The let his Soule rejoyce in thy Comforts as one that findeth a great spoile Make him now turne his backe vpon all worldly desires as Hezekiah did when hee turned his face to the wall Make the hope of Glory so strong within him that all that is heere belowe were it never so specious or precious may seeme to him Dirt and Dung in comparison thereof As the time of his departure shall approach so let his soule drawe neerer vnto thee that gaue it by breathing it into his nosthirls So long as it shall please thee that it remaine within him worke Heavenly motions in his heart that as the Hart panteth after the water brookes so may his Soule pant after that Riuer the streames whereof make glad the Citie of God We conclude all our confused sutes with the perfection of the paterne of all prayers â—â—ying as our LORD hath taught vs Our Father which art c. A prayer at the verie point of death NOW LORD it is tyme to help when breath begins to faile at â—he last dints of death All diseases are from thee and to thee belong the issues of death Now behold thy Servant heere in the very pangs and throes thereof The shadowe of death is now vpon his eye lids The appointed time of his changing is now come that thou wilt like a weauer cut off
which perisheth LET vs now take good heed how the Lord heere calleth all this worlds cheare hee calleth it the meate which perisheth * Christ speaking of all the meat that entereth in at the mouth that it passeth out againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say is cast out into the draught a filthie place called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à seorsum sedendo from mans sitting a part farre from all companie Take heed then All this meat which we eate is said by Christ to goe to the draught a place of secret filthinesse In this place of my text it is called the meat which perisheth Let vs dwell a space vpon the consideration of those wordes The meat for the belly which is said heere to perish perisheth many wayes * First it perisheth even in the pleasure delectable taste thereof Be it bee past the throate the taste is away and leaveth nothing behind it but a regrate that it would not continue * Some knowing the shortnes of their throate sup the strong drinke and roll the sweet morsell vpon their tongue for by this meanes to make the perishing meat eternall And yet man can not attaine to that whereat hee would be All his wiles faile him and doe what hee can he findeth it to bee meat which perisheth Though his throat were a mile long at last peribit it shall passe thorow Last of all the greater man his pleasure was in tasting after the tast is past the greater sorrowe doeth ensue * This is that which maketh men to come more sadde from bankets than when they goe to them They are more rejoyced with the hope of a promised pleasure than with the pleasure it selfe Many are more glad before they come to the house of feasting in hope of good cheere then when they are at table enjoying that which they hoped because neither find they such pleasure as they looked for and though they found more yet this is their sorrow all this pleasure will last but for a short space the dinner with man his appetite not beeing able to last so long as an houre * What shall I say then All such pleasure are as Moses called our life viz. as a tale that is told * At the beginning of a tale men hearken with some delight a little after they wearie but at last they turne themselues with a tush that is but a tale Is that it all * As in meate so in all sorts of worldly pleasures When they are done and perished what can men say but is this it all wherefore a man should losse his silver his freinds his credit his name his soule and his salvation What a foole haue I beene to haue spent all my rents houses into good cheere All the taste now thereof is away All that meate and drinke are perished and gone * Another againe will say What a foole haue I beene to runne after the pleasures of my flesh by blotting my good name by scandalizing GOD his people by shewing ill example and by provoking my GOD to wrath Is this all that I haue bought at so did eate another after that for that same night his Soule was taken from him Foole said the voice from Heaven this night thy Soule shall be taken from thee The doctrine I obserue heere is that there is nothing that is permanent heere below * There is nothing so stable in this world but it is followed with a Page called perish That which is said heere of bread may bee said of any other worldly things Of all that wee see may bee said it shall perish What is the glory of this lyfe What becommeth of it Praeterit imo fugit non fugit imo perit It passeth by it flieth away yea which is most it perisheth What is pleasure but a perishing thing that is purchased with paines What is riches and what is hee that is rich all perishing things The Sunne with its heate withereth the grasse and the flower thereof falleth and the grace of the fashion perisheth so shall all the rich men fade away in his wayes * What is honour To day a King to morrow a carrion Behold Neâ—uchadnezar a King to day and amongst the Oxen to morrow Heere to day is Pharoh a proud man in his Chariot and drowned to morrow in the sea Hearken and heare Herod now arrayed in royall apparell speaking like a god behold him at once eaten with vermine I can not winne thorow all particulars but let vs looke what men loue best and that they shall find to perish * What is man his approbation and all this worlds applause What is it but a blast of wind now blowing from the east and againe the wind is turned cleane contrarie from the east to the west To day I heare Hosanna Hosanna to morrow nothing but Crucifie Crucifie * All the things of this world which are most lyked of are but transitorie trasâ—es Let wicked men dreame of immortalitie in things belowe all their best things their triumphes and their joyes with all their excellencie are but shewes and perishing shadowes which haue no abode The triumphing of the wicked said Zophar is short and the joye of the wicked but for a moment Though his excellencie mount vp to the Heavens and his head reach vnto the cloud yet hee shall perish for ever like his owne doung They which haue seene him shall say where is hee Hee shall flie away as a dreame and shall not bee found yea hee shall he chased away as the vision of the night Thus as yee see all things are but earthly things which perish * And which is more those Heavens which yee see so glorious are not endowed with an everlasting vertue No not The vertues of the heavens shall bee shaken and as for the heavens themâ—elves the Psalmist is plaine They shall perish yea all of them shall waxe olde like a garment * The vse of this doctrine is twofold first seeing all things below are so transitorie let vs not with carking care conquesse the things that will not abide with vs Why should we toile too much for to seeke those things which nill wee will wee shall perish let vs not be too earnest to seeke any worldly thing which wee want seeing after that we haue gotten it it will not abide in vs ye would thinke him a foole that would goe gather water in a sieue or fathome the wind Though wee could grippe the Heavens and have the commandment of the two great iewelles of HEAVEN the Sunne and Moone What should wee haue but things that should perish They shall perish Secondly as wee should not labour too earnestly to conquesse any worldly thing neither should we be too carefull to keepe any thing which either wee or others for vs haue conquessed * Let men doe their honest
his lyfe from the thrum Seing â—his change is appointed for all thâ— Sonnes of Adam let thy mercie toward him make him to change for the better even from bondage death and darknesse to life light aud libertie yea and from grace to glory Keepe now his Soule in readinesse that in a liuely hope hee may waite for thy Salvation Now Lord his last houre is come to a quarter The task of his toile is neere an end when all shall bee finished let him enter into the full possession of these joyes whereof hee hath receiued the pawnes and pledges by thy favour At the last blast and billow of Sathans temptations let him finde his Saviour Christ to bee a sure harbry for his Soule The Soule which thou keepest can never miscarrie Let thy grace bee the staffe of his strength till thou bring him vnto glory While the eyes of his body are couered with a shadowe of death cleare thou so the eyes of his Soule that with Stephen hee may see the Heavens open and thy Sonne his Saviour at thy right hand pleading a Psal. 19 v. 7. b Psal. 119. 99 c Psal. 1. 2. d Prover 12. 23. e Prover 5. 21. f Genes 43. 34. g Zach. 14. 4. h Psal. 120. 4 Note i 1. Sam. 15. â—9 k Psal. 133. 3. l Col. 1. 19. m Ephes. 1. 3. n 2. Cor. 9. 10. Note Note Daâ— 9. 7. Reuel 4. 10. Note Gen. 2. 7. Note 1. Cor. 15. 45. Note Iohn 2. v. 1. Psal. 34 v. 19. Note Gen. 49 v. 26. Note V. 15. V. 21. V. 25. Note Proverb 26. 23. Note Psal. â— V. 9. Note Math. 26. 49. Luke â—2 52. Math. 27. 28. Note Iohn 6. 26. The doctrine Note Tit. â— V. 1â— Note â— Dan. 2. V. 43. Note Note Math. 6. 25. Note Note Genes 27. 27. Note Math. 6. 33. The doctrine Math. 11. 22. Galat. 2. 11. The vse Note Note Luke 3. 5. Note 1 King 19. 11. V. 12. Note Note Note Genes 4â— 30. Luke 18. 13. Ier. 31. 19. Note Math. 15. 26. Note Psal. 101. 1. Genes 45. 4. Note Note Note The doctrine Note Mark 1. 17. Note Note Psal. 126. 6. Note Note Note The doctrine Note Note Note Eccles. 5. 3. The vse Note Note Note Mark 14. 41. Note Note Gen. 3. 19. Numb 5. 27. Note Gen. 2. 15. Gen. 3. 1â— Note Gen. â— 20. Note Mark 6. 3. Note Note Note Note Note Note Note Note Note Mat. 12. 5. The doctrine Note Note Note Note Luk. 10 43â—â— Note Math. 24. 28. Note Note Note Note Note The doctrine Note Note Ier. 3. â— Note Note Note Isa 3. 16 17. 2. Pet. 2. 14. Note 2 Tim. 4. 3. Note Iam 3. 6. Note Note Psal. 5. 10. Note Note Note Note Note Note Psal. 30. 12. Note Note Note The doctrine Note Note Note Math. 4. 9. Note The vse Note Exod. 3. 14. The doctrine Note Note Note Note Lam. 2. 12. Note Note Lam. 2. 20. Note Note Lam. 2. 11. Note Math. 15. 17. Note Note Note Note psal 90. 9 Note Note Note Luke 12. 20. The doctrine Note Note Iam. 1. 1â— Note Dan. 4. 33 Exod. 14. 21. Act. 12. 22. Note Mark 11. 10. Luke 23. 11. Note Iob 20. 5 v. â— v. 7. v. â— Note Mat. 24. 29. Psal 10. 2â— The vse Psal. 102. 26. The vse Note Note Note Note Note Note Note Iam. 4. 14. Psal. 90. 9. Iob. 20. 8. Note Note Note Note 1. Cor. 11. 30. 2. Chron. 19. Note Luke 23. 45. Note Note Math. 20. 22. Note Note Genes 41. 14. Math. 22. 11. Micah 6. 6 Note Note Note Mark 14. 8 Note Mar. 9. 24 Note 2. Chron. 30. 18. 19. v. â—o 1. Corin. 〈◊〉 30. Note Note 1. Cor. 11. 31. Note 1. Cor. 11. 32. Act. 20. 32. Gal. 3. 13. Exod. 20. 10. Note Reval 14. 13. Note Note Rom. 14. 13. The doctrine Note The vse Note The doctrine Revel 3. 17. Iohn 4. 7. Note Isa. 55. 1. Note â—sa 53. 1. Note Note The vse Note 1. Pet. 1. 13. Psal. 103. 1 Note Iosh. 9. 23. Psal. 119. 62 Gen 31. 40 Note The doctrine Prover 8. 17. The vse Note Note Note Note Note Note Psal. 78. 57. Note Luk 23 43 Note Note 〈…〉 Mal. 1. 13 Ezek. 18. 24. Note Isa. 58. 5. Note Note Note Revel 2. 25 Revel 3. 2 Revel 2. 4 The doctrine The vse Note Note Note Exod. 16. 31. Psal. 34. 8 Psal. 19. 10. Note Note Dan. 5. 4. Note Cant. 2. 4. Note Cant. â— 5. Note Note Note Cant. 2. 1. Note Gen. 27. 27 Note Note Note 2. Cor. 2. 16. Note Note Note Note Numb 21. 9. Note 2. Chron. 30. 19. Note 1. King 2â— 29. Act. 8. 2â— Psal. 1. 1. Note Note Iohn 13. 26. Note Exod. 16. 20. Iosh. 9. 12. The doctrine Psal. 90. 9. Note Iohn 6. 55 Note Note Eccles. 1. 2. Psal. 90. 20 Gen. 27. 33. Prover 8. 18. Iohn 4. 13. v. 14. Note Psal. 90. 10. Iohn 6. 49 Note Iohn 3. 16. Luk â— 3â— The vse Iohn 3. 19. Note Gen. â—2 26. Note Hosea 12. 4. Note Heb. 1. 2 Note Gal. 4. 4. 1. Tim. 3. 16. Note Note Note The doctrine Iohn 14. 6. The vse Note Act 12. 20. The doctrine Note 1. Tim. 5. 6 The vse Iâ—b 2. 4. Isa 2. 22. Psal. 78. 39. The doctrine Note Note The vse 1. Tim. 4. 1. Note Isa. 55. â— Ephes. 2. 8. Note Rom 6 23 Gen. 42. â—5 Rom. 4. 11. Revel 5. 7. Note Iohn 3. 33. Rom. 4. 11 Ephes. 1. 13 1. Tim 2 19 Note Heb. 1. 3 Psal. 45. Col. 1. 1. Iohn 1. 19. Iohn 7. 46. Iohn 15. 24 Mat. 3. 17. Col. 2. 9. Iohn 14. 9 Mat. 3. 17. Note Note The doctrine The vse Rom. 6. 22 Note Gen. 41. 24 Iohn 15 24. Iohn 3 34 Col 1 19 Psal. 8 18. Psal. 19 14 Revel 1 18 Psal. 130. 4 Psal. 86. 5. 1. Tim. 1. 15 1. Pet. 1. 2. Isa. 1. 18. Luk 8. 46 2. Cor. â—1â— 9. Psal. 51. 6. Hos. 11 8. Psal. 79. 11 1. Cor. 15. 55 Iohn 11 11 Isa. 57. â— â—sal 73 26. 〈…〉 Psal. 119. 162. Isa. 38. 2 Philip 3 8 Gen 2 7 Psal 42 1 Psal. 46 â—4 Iob 14 14 Isa 38. 12 1 Pet 1 3 Gen. 49 〈◊〉 Act. 7 56.