but being ioyned with the Spirit it offereth grace and effecteth that in the harts of the elect in some measure which it doth require As we reade concerning Thomas Ioh. 20. 27. 28. Christs word cōmanded Thomas not to be infidelious but beleeuing and the same word wrought faith in him to beleeue so that he immediatly fell downe at Iesus feets and said vnto him Thou art my God and my Lord. Concerning the second question which is whether a man haue free will because it is said Why will ye die To this I answer a man or woman may haue a free choise in things ciuill and indifferent thus if any one be inuited to a feast he is at his own choise whether he will go or no and if he go he is at his owne choise of what dishes he wil taste or eate according to that in 1. Cor. 10. 27. If any one that beleeueth not bid thee to a feast and if thou wilt go c. But to make choise or to refuse to go to a feast or to make choise to feed moderately for conscience sake or for Gods glorie this is immediatly frō God the fountaine of all holinesse For we are not sufficient to thinke any thing as of our selues but our sufficiencie is of God Again that a Christian hath in some measure a freed will after conuersion though not an absolute free will we do not gainsay for Christ came to proclaime libertie to the captiues and the opening of the prison to them that are bound And where the Spirit of the Lord is there is libertie But to say that a man hath absolute freedome and that he hath power of himselfe without the Spirit to will that which is good and to nill that which is euil to affirme this we cannot For it is God which giueth both to will and to do of his good pleasure We haue not free will before conuersion For euery imagination of the thoughts of our hearts are onely euill continually And in vs that is in our flesh abideth nothing which is good Neither haue we free will after conuersion For without Christ can we do nothing And As the branch cannot beare fruite of it selfe except it abide in the vine no more can we except we abide in Christ And therefore we Christians haue iust cause to reiect the doctrine of Poperie as in other points fundamentall as namely in the doctrine of iustificaton by a mans owne merits and in the doctrine of praying or giuing diuine worship vnto Saints and Angels and in the doctrine of Purgatorie and in the doctrine of the Popes authoritie to dispense with sin or to forgiue sin in the doctrine of Transsubstantiation in the doctrine of the Popes power to dethrone Christian Kings c. As we haue I say iust cause to reiect these vaine inuentions with innumerable other Antichristian traditions so likewise we haue iust cause to dissent from the Papists and new vpstart Arminians in the doctrine of Free will And the doctrine of Free will in that sence as it is maintained by Papists and Arminians is so much the more to be abhorred first because it denieth the doctrine of the erernall truth of God concerning election and reprobation maintaining that one person is not elected more then another except it be for foreseene faith or foreseene workes Contrary vnto that in Rom. 9. 11. For the children being not yet borne neither hauing done any good or euill that the purpose of God according to election might stand not of workes but of him that calleth it was said vnto her The elder shall serue the yonger as it is written Iacob haue I loued and Esau haue I hated Secondly the doctrine of freewill is so much the more to be reiected because it derogates from the glorie of God and maketh a man his owne sauiour for if a man haue absolute power of himselfe by his owne will to be saued or damned then if he be saued he may thanke himselfe and not God Thirdly if the doctrine of freewill were receiued then we must also grant that there is no assurance of saluation in this life contrary to that in 2. Pet. 1. 10. Make your calling and election sure Yea we must grant also that a Christian might fall finally and totally from sauing grace contrary to that in Math. 16. 18. The gates of hell shall not preuaile c. and thus one grosse absurdity being granted a thousand would follow The reason therefore that God expostulates thus with his Church Why will ye die is not to implie any free-will in vs but rather to intimate a great frowardnesse in vs vnto that which is good and a desperate forwardnesse and pronenesse vnto that which is euill Why will ye die that is why will ye desperately resist the Spirit when he offers grace vnto you and why will ye wilfully rush into sinne as the horse into the battell and so incurre the danger of damnation when ye are sufficiently forewarned Thus much for the meaning of the words and matter Cast away from you all your transgressions I purpose not to collect all the doctrines which I might out of this text because the time would be too short for so large a discourse I will therefore if God will insist onely vpon such points as stand best with the scope of the holy Ghost in this text or portion of Scripture and which I think to be the most necessary doctrines concerning the time and place Cast away from you all your transgressions Where note that it is not said lay by all your transgressions for a time but cast them away Againe it is not said cast away some of your transgressions or such transgressions which you can best spare but cast away all euen to your very infirmities Whence obserue we That a true penitent sinner must not not fauour or allow himselfe in any sinne or transgression whatsoeuer but he must be content to part with all yea with his best-beloued sinnes he must cast away all his transgressions whereby he hath transgressed For the proofe of which point I commend vnto you these places of Scripture following Ezechiel 18. 30. Repent and turne your selues from all your transgressions so iniquitie shall not be your ruine Math. 18. 8. 9. Wherefore if thy hand or thy foote offend thee cut them off and cast them from thee it is better for thee to enter into life halt or maimed rather then hauing two hands or two feete to be cast into euerlasting fire And if thine eye offend thee plucke it out and cast it from thee it is better for thee to enter into life with one eye rather then hauing two eyes to be cast into hell fire 2. Cor. 7. 1. Hauing therefore these promises dearely beloued let vs cleanse our selues from all filthinesse of the flesh and spirit perfecting holinesse in the feare of God Heb. 12. 1. Wherefore seeing we are compassed about with so great a cloud of
THE NEW CREATVRE A SERMON PREACHED AT PAVLS CROSSE IANVARY 17. 1619. By Stephen Denison Minister of Gods word at Katherine Kree Church in the Citie of London 2. COR. 5. 17. Therefore if any man be in Christ he is a new creature GAL. 6. 15. For in Christ Iesus neither circumcision auaileth any thing nor vncircumcision but a new creature LONDON Printed by Richard Field dwelling in great Woodstreete 1619. TO THE RIGHT HONORABLE SIR SEBASTIAN HARVEY Knight Lord Maior of the honorable Citie of London STEPHEN DENISON wisheth increase of all sauing grace in this world and eternall glorie and happinesse in the world to come Right Honorable THE doctrine of Repentance and of the new Creature is very necessarie in all places and for all assemblies This doctrine is fit for all persons it is fit for men of high degree to cause them to bethinke thēselues It is fit for men of low degree to cause them to know thēselues It is fit for the true iudicious hearer to cause him to adde practise to his knowledge And it is fit for the itching care or curious hearer to teach him the true vse of hearing Sermons which is not to haue his vncircumcised eare carnally pleased but rather to haue his poore soule regenerated edified and refreshed With this doctrine was Ioel sent vnto the old men and to all the inhabitants of the land With this doctrine was Ionas sent vnto Nineue Fortie dayes and Nineue shall be destroyed With this doctrine was Christ himselfe sent vnto the lost sheepe of the house of Israel Except a man be borne againe he cannot see the kingdome of God And with this doctrine is this weake messenger or smal Treatise sent into the world at this time I desire that it might do much good vnto the soules of Gods elect which if it do I do vnfainedly confesse it is not in respect of any worth or sufficiency that is in the author but meerly by Gods free blessing following my poore and weake endeuours The reasons which haue moued me to make this doctrine and Sermon publicke are these viz. First the consideration of the necessitie of it for what is more necessarie then to vnderstand the mysterie of regeneration without which no flesh can be saued Secondly the consideration of the generall extent of this doctrine for it concerneth not onely them which heard the Sermon but also all others for God exhorteth all men to repent Thirdly the desire of diuers holy Christians whose earnest and godly request I desire to fulfill to my power And in that I do commend vnto your Honour these my poore endeuours contained in this booke it is First because your Honour was an eare-witnesse of this Sermon enduring the coldnesse of the season to heare it with much attention Secondly because your Honour hath purchased to your selfe a good report among men by your inst and vpright cariage in that worthy place and calling whereunto you are called Thirdly because your Honour hath had and I hope will haue vnto the end a singular care of Gods Sabbath that it may not be profaned by the leudnesse of men which are more set vpon their own gaine and pleasure then in any sort vpon Gods glorie which desire not onely to sinne themselues but also to make Christian magistrates partakers of their sinnes by giuing licence and libertie vnto them Fourthly that I might hereby testifie my loue vnfained vnto this famous Citie for the which I will alwayes pray that God would turne his iudgements from it and preuent it with his liberall blessings especially in heauenly things in Christ I beseech your Honour to accept this Treatise which I offer as the widowes mite to be cast into Gods treasurie And so I will pray the very God of peace to sanctifie you wholly and that your whole spirit and soule and bodie may be preserued blamelesse vnto the coming of our Lord Iesus Christ Amen Your Honours in all things in the Lord Stephen Denison THE NEW CREATVRE EZEKIEL 18. 31. Cast away from you all your transgressions whereby ye haue transgressed and make you a new heart and a new spirit for why will ye die ô house of Israel AT the fiue and twentieth verse of this present Chapter the Prophet Ezekiel tells vs that the house of Israel had complained against the Lord that his wayes were not equall Vnto the which impudent sawcie and blasphemous complaint the Lord in his owne most iust defence giueth a double answer first in the 26 and 27 verses in these words If a righteous man for saketh his righteousnesse and committeth iniquitie and dieth in them for the iniquitie that he hath done shall he die Againe when the wicked man turneth away from his wickednesse that he hath committed and doth that which is equall and right he shall saue his soule aliue As though the Lord should say He that condemneth the impenitent though formerly neuer so righteous in shew and he that iustifieth the penitent though formerly neuer so wretched in deed his wayes must needs be equall But God doth all this Therefore his wayes must needs be equall The second answer which the Lord giueth to the former vniust complaint is contained in the words of my text Cast away from you all your transgressions whereby ye haue transgressed c. As though it were said He which offereth you life and saluation vpon condition of repentance and amendment for the time to come his wayes must needs be equall But God offereth you this offer Therfore his wayes must needs be equall Cast away all your transgressions c. The parts of this text are two to wit an exhortation and an expostulatiō or a counsell and a reason In the exhortation or counsell the Church of God is taught first what to auoid in these words Cast away all your transgressions whereby ye haue transgressed Secondly what to labour fot in the words following And make you a new heart and a new spirit And the expostulation or reason is taken from the danger that will ensue if the counsell be reiected in these words For why will ye die ô house of Israel Cast away frō you all your transgressions Cast away by this is meant a finall forsaking of sin yea such a forsaking is here vnderstood as is with an holy detestation or indignation much like vnto that speech of the Prophet Isaiah Ye shall defile also the couering of thy grauen images of siluer and the ornament of thy moulten images of gold thou 〈…〉 a st them away as a polluted cloth thou shalt say vnto it Get thee bence All your transgressions The word in the originall signifieth properly slips or failings or lesser sins Whereby is not meant that the Church must onely cast away or forsake her smaller sinnes and retaine her greater for that were with the Pharises to straine out a gnat and to swallow a Camell but by transgressions in this text by a Synecdoche part being
For as much as they that are in the flesh that is vnregenerate cannot please God as the blessed Apostle speaketh Vse Let euery man and woman lay to heart this necessitie let them not deceiue themselues with that fond conceit that if they liue ciuilly and pay euery man his owne and go to the Church as others do that then they shal surely be saued though they remaine as ignorant of regeneration as euer was Nicodemus I tell you nay for vnlesse you be regenerate and borne againe you remaine in danger of eternall condemnation you remaine the very slaues of Satan and the best things that you do or can do in your naturall condition are abhominable and odious to God Concerning the meanes whereby regeneration is wrought we are to note first that the efficient cause of it is not man nor Angel but Gods Spirit There is no creature in heauē nor earth that can conuert a soule by his owne power this worke belongs to God alone for we are borne not of bloud nor of the will of man nor of the will of the flesh but of God as S. Iohn speaketh in his first chap. and 13. verse And therefore the whole glory of the admirable worke of regeneration is due to God alone and is not to be ascribed to any creature Secondly the most ordinary instrumentall cause not to speake of the extraordinary meanes which God vseth for the conuersion of soules is the word of God especially preached as appeares by these places of Scripture Psalme 19. 7. The Law of the Lord is perfect conuerting the soule 1. Cor. 4. 15. For though you haue ten thousand instructors yet haue ye not many fathers for in Christ Iesus I haue begotten you through the Gospell Iames 1. 18. Of his owne will begat he vs by the word of truth that we should be a kind of first fruites of his creatures 1. Pet. 1. 23. Being borne anew not of mortall seed but of immortall by the word of God which liueth and endureth for euer By all which places and many more it is euident that the especiall instrumentall cause of regeneration is the holy word of God contained in the Canonicall Scriptures Whereby it appeareth what infinite wrong the Pope doth vnto the soules of the cōmon people by withholding from them the vse of the Scriptures and also what enemies they are vnto Christs kingdome and to mens saluation which labour to their power to suppresse and extinguish the powerfull preaching of Gods word Lastly this should teach vs to glorifie God for the plentie of preaching in this Land but especially in this Citie for hereby there is good hope of the conuersion of many soules And let vs alwayes as we haue all iust cause pray against Poperie and that not onely in respect of the bloudthirstinesse of that religion displayed in that most barbarous plot of the gunpowder treason but also because it seekes to depriue vs of the vse of Gods word the especiall instrument of mans saluation Concerning the degrees whereby regeneration is most commonly wrought they are these following First the holy Ghost quickens the soule which it doth conuert finding it dead in trespasses and sins Thus it quickened the prodigall son Luke 15. 32. This thy brother was dead and is aliue againe and thus he quickened the Ephesians in the fifth Chapter of that Epistle the eighth verse and in the second Chapter the first verse Where we are to note that the soule is not said to be dead by nature or to be quickened by regeneration because the soule is destitute of all life but because naturally it is an alien from the life of God as Paul speakes in Eph. 4. 18. God doth not exercise the life of grace in the soule of any vnregenerate person as he doth in the hearts of those that are regenerate And this first act of regeneration or spirituall quickening is termed in Scriptures the first resurrection First because as in the day of the generall resurrectiō Many that sleepe in the dust shall awake Dan. 12. 2 so by vertue of this first resurrection many that sleepe in sin shall awake to liue righteously 1. Cor. 15. 34. Secondly as in the generall resurrection the bodies of the Saints shall be made like vnto the glorious body of Christ himselfe Philip. 3. 21 so by vertue of this first resurrection the soules of the Saints come to beare the image and stampe of God himselfe being made holy as he is holy Eph. 4. 24. And hereby a man or woman may trie whether they be regenerate and quickened or no if they will but examine whether they be awake to liue righteously or no and whether they beare Gods image in true holinesse or no. If these things be in thee thou art vndoubtedly quickned if not thou remainest still but a dead man The second degree whereby regeneration is wrought is illumination for when we begin to stand vp from the dead then immediatly Christ giues vs light Ephes 5. 14. the God which commanded light to shine out of darknesse beginneth to shine in our hearts 2. Cor. 4. 6. Yea then the day of saluation beginneth to dawne and the day-starre of sauing knowledge to arise in our hearts 2. Pet. 1. 19. By vertue of this heauenly light a man or woman is brought to see in some measure the danger of their natural state and what need they haue of repentance and of Christ and of Gods mercy and of inward purging from their corruptions and what reason they haue of denying themselues carrying about with them such a masse of corruption whereof now they are aware Where it is to be noted that the reprobate may in some measure be enlightened also He may haue so much light as to leaue him without excuse This is manifest out of Heb. 6. 4. where it is said of the apostates and finall backsliders that they were once enlightened But the difference is first the child of God is enlightened and quickened but the reprobate is onely enlightened and not quickened for he remaines still an alien from the life of God Ephes 4. 18. Secondly the elect are enlightened to see their sinne as we see in the example of Paul Rom. 7. 27. I see another law in my members c. but the reprobate are enlightened especially to behold the danger of sin and the punishment of the same as we see in the example of Cain Gen. 4. 13. My punishment is greater then I can beare Thirdly the elect are enlightened to amendement as we see in the example of Iob in his 40 Chapter fift verse I haue spoken once but I will do so no more or I will not answer But the reprobate are enlightened to despaire and to desperate courses As we see in the example of Iudas Math. 27. 5. who so soone as he was enlightened to see the danger of his estate went immediatly and desperately hanged himselfe And hereby we may examine and try our selues whether
Let all good Christians learne that as the wicked and vngodly do diligently worke out their owne damnation so to be carefull on the contrary to worke out their saluation and this they shall do by the power of God and not by their owne power or by any thing in themselues First if they be carefull to vse all the meanes which God hath appointed for the working of sauing faith and the nourishing of the same in their hearts Secondly if they labour in all the parts of repentance if they daily examine themselues if they daily humble their soules for their sinnes if they daily labour for mortification and if they endeuour to serue God in holinesse and righteousnesse all the dayes of their liues And for this purpose take these few directions Let euery Christian which desires to grow in grace be carefull of Gods publicke ordinances Let them heare Gods word with Marie acknowledging that to be the better part but let them not vnder that pretence quite cast off their particular lawfull callings and so liue inordinately contrary to the rule of the Apostle in 2. Thes 3. 12. Now them that are such we command and exhort by our Lord Iesus Christ that with quietnesse they worke and eate their owne bread And concerning the right hearing of Gods word take these rules before thou repairest to Gods house First prepare thy selfe with repentance and with an heartie purpose of amendment of life For otherwise if thou comest to Gods house with thine hands full of bloud God may iustly say vnto thee What hast thou to do to tread within my Courts Isaiah 1. 12. Secondly prepare thy selfe by reading some part of Gods word according to the example of the Eunuch Act. 8. 30. who was well prepared to heare Philip preach when he had prepared himselfe first by reading the Prophet Isaiah Thirdly prepare thy selfe for publicke hearing by priuate prayer praying for thy selfe for the Minister and for the Congregation beseeching God of his mercie to open vnto the Minister the doore of vtterance and to thy selfe and the rest of the Congregation the doore of faith Fourthly repaire vnto Gods house with an honest heart not to see fashions not to carpe at the Minister not vpon custom not to be noted to be religious nor for feare of maÌ„s law but go with a true desire to worship God and to reape to thy owne soule eternall benefite according to the example of the Church in Isay 2. 3 which saith Come let vs go vp to the house of the Lord he will teach vs his wayes and we will walke in his paths Fiftly when thou art come to the Church hearken with all diligence and reuerence to Gods word according to the example of Lydia who attended to the doctrine of Paule and was conuerted Beware of gazing in the time of Gods ordinance lest Satan tempt thee Beware of sleeping in the Congregation lest God shew his iudgement and execute his vengeance vpon thee as he did vpon Eutychus Take heede of praying and reading other matters in the sermon time when thou shouldest attend vnto the preaching lest thou offer the sacrifice of fooles Remember that there is a time for all things and euery thing ought to be done in its fit time and season Sixtly after thou hast heard the word meditate throughly of the points deliuered lest Satan come and steale the good seed out of thine heart examine thy selfe by that which was preached and if thou findest thy selfe rebuked for sinne let that rebuke preuaile with thee to repentance and amendment Also when thou hast heard Gods word marke the directions and practise them For not the hearers but the doers of the Law are iust before God Rom. 2. 13. And concerning the promises apply them to thy selfe if thou findest thy selfe capable that is if thou endeuourest to keepe the condition of them and indeed the word will profit thee nothing vnlesse thou hast faith to apply it Heb. 4. 2. Secondly that thou mayest worke out thine owne saluation be carefull frequently and often to be partaker with Gods Church of the Lords Supper For the Sacrament worthily receiued is meate indeed and drinke indeed Thou must not thinke it sufficient to receiue the Sacrament once or twise by the yeare but thinke it an especiall fauor of God if thou mayest receiue it often alwayes prouided that thou beest prepared thereunto with knowledge faith repentance and charity Thirdly be carefull also of priuate duties reade the Canonicall Scriptures diligently refresh thy soule morning and euening with some Chapter of Gods word The King himselfe is not exempted from this holy duty but the Lord would haue his word to be with him that he might reade therein all the dayes of his life Deut. 17. 19. And concerning reading Gods word in priuate obserue these directions if thou wouldest profite First lift vp thine heart by prayer before thou readest Secondly reade with diligent heede according to that of Math. 24. 15. Let him that readeth consider it Desire not to reade fast but sure Also examine thy selfe by that which thou readest and ruminate or meditate that thou mayest extract nourishmeÌ„t and comfort out of that which thou readest Thirdly reade the word in order not here a Chapter and there a Chapter but begin at the beginning of a booke and leaue it not off vntill by degrees thou hast passed through it Fourthly if thou readest a difficult place take diligent notice of it that thou mayest aske the iudgement of others especially of Gods Ministers concerning the meaning Fourthly if thou desirest to worke out thine owne saluation and not wilfully to runne vpon thine owne destruction be diligent of priuate prayer If thou beest a maister of a family pray with thy family and instruct it that thou and thine house may serue the Lord according to the example of Iosua in the last chapter of that booke the 15 verse Let euery one also in the family pray apart and in secret according to the examples of Dauid and Daniel which made conscience to pray constantly thrise euery day to wit morning euening and at noone Psal 55. 17. Dan. 6. 10. Fiftly and lastly if thou desirest to worke out thy saluation walke worthy of thy holy calling whereunto thou art called Let thy conuersation be answerable to thy profession endeuour to liue holily towards God righteously towards men and soberly concerning thy selfe Thus thou shalt glorifie God adorne the Gospell of Christ and purchase to thy selfe through Gods free mercie and Christs merits an inheritance incorruptible and vndefiled which fadeth not away reserued in heauen for thee Vnto the which glorious inheritance he bring vs which hath so dearely bought vs euen Iesus Christ the righteous to whom with the Father and the holy Ghost three glorious persons but one God be ascribed as most due all honour and glorie from this time forth vnto all eternitie Amen Amen FINIS Ioel 1. 2. Ionas 3. 4. Iohn 3. 3. Act. 17. 30. 1. Thes 5. 23. Isa 30. 22. Mat. 23. 24. Exod. 20. 7 Pro. 23. 26. 1. Cor. 6. 20 Mat. 23. 26. Gen. 32. 28. Ier. 13. 23. Mat. 27. 3. 1. Kin. 21. 29 Exod. 9. 27 Gen. 20. 6. Mat. 27. 5. Ier. 31. 18. 2. Cor. 3. 5. Esai 61. 1. 2. Cor. 3. 17 Phil. 2. 13. Gen. 6. 5. Rom. 7. 18. Ioh. 15. 5. 4. 1. Doctrine 1. Cor. 6. 9. 1. Thes 1. 9. Math. 9. 9. Luke 19. 8. Act. 16. 33. Heb. 11. 33. Reason 1. Hab. 1. 13. Reason 2. 1. Ioh. 3. 4. Iam 2. 10. Reason 3. 1. Ioâ— 3. 8. Gal. 5. 19. Reason 4. Rom. 1. 18. Psal 68. 21. Reu. 21. 8. Psal 1. 5. 5. Reason 2. Cor. 6. 17 Psal 66. 18. Isay 57. 21. Luke 8. 14. Isay 1. 16. Eph. 2. 12. Marke 6. 1. Obiection Pro. 24. 16. Iam. 3. 2. Answer Mark 9. 6. 2. Obiection Answer Heb. 3. 7. 3. Obiection Answ Iohn 16. 8. Rom. 3. 20 I am 1. 23. 2. Sam. 12. Vse 1. Iob 20. 12. 2. Vse Agg. 1. 12. Reu. 2. 5. 2. Cor. 12. 7 Psal 119. 106. Psa 119. 115 3. Vse Ezek. 16. 2. 1. Pet. 5. 4. Eccles 8. 11. Dan. 3. 29. Neh. 13. 21. Psal 106. 30. Hos 4. 3. 2. Thes 3. 10. Psal 101 8 Exod. 18. 2. 4. Vse Eph. 4. 28. Esay 28. 22. Col. 3. 5. Psal 10. 3. 1. Cor. 6. 10. Pro. 6. 17. Zeph. 1. 8. 2. Kin. 9. 30 1. Ioh. 3. 14. Psal 109. 17 Rom. 12. 19 1. These 4. 6. Eccl. 12. 14. Deut. 27. 24 2. Doctrine Psal 51. 6. 1. Sam. 16. 7 Ioh. 4. 24. 1. Point Mat. 18. 3. 2. Tim. 2. 26 Rom. 6. 19 Rom. 8. 8. 2. Point 3. Point Reu. 20. 6. Psal 42. 1. Mat. 21. 46 4. Point 2. Cor. 5. 17 2. Cor. 3. 18 1. Sam. 10. 9 1. Pet. 1. 23. Phil. 1. 29. 2. Cor. 7. 10. Iohn 19. 12 Gen. 39. â— Luk. 6. 33. Mat. 23. 5. Isay 58. 5. 5. Point Reason 1. 2. Tim. 2. 19 Reason 2. Reason 3. Ioh. 10. â—9 Obiection Answ 3. Doctrine 1. Reason 2. Reason Mark 16. 15 3. Reason 4. Reason 5. Reason 6. Reason Obiection Answer 2 Obiection Answer 3. Obiection Answer Rom. 9. Math. 20. 1. Vse 2 Vse Luk. 10. 41. Eph. 6. 19. Acts 14. 27. Acts 16. 14. Acts 20. 9. Eccles 5. 1. Eccles 3. 1. Iohn 6. 55.