not able to hurt your better part seeke not to gaine the fauor of the world for the whole worlde is not able to saue a soule but feare to offende him that is able to destroy both body and soule in hell and seeke to please him that is able to saue them both in heauen for euer Now followeth another fruite of Zaccheus conuersion namely his good confession for as hee beleeued with the heart vnto righteousnesse so hee confessed with the mouth vnto saluation When Zaccheus was mocked of the Pharisies it seemeth that he should stoope downe for shame but when he was thus reprooued reuiled by them the Scripture saith that he stood vp in signe of gladnesse As the Apostles went away reioicing that they were coūted worthie to suffer rebuke for the name of Christ so Zaccheus the Publican went forth reioycing that hee was reproched for the cause of Christ. Before Zaccheus was a Publican and therefore stood in sinne very daungerously like the house that is builded vpon the sand ready to bee ouerturned with euerie tempest but now Zaccheus is become a true Christian and therefore stands in righteousnesse very safely like the house that is built vpon a rocke free from any danger of falling Behold Lorde the halfe of my goods c. There are two parts of this confession The first is his gift to the poore the second is the restitution of his vniust gotten goods Before Zaccheus was an oppressor of the poore now hee is a great benefactor to the poore before hee was an encrocher vpon other mens goods now he is a distributer of his own goods before hee was a receiuer and a taker nowe he is a restorer and a giuer neither doth he giue sparingly but he giueth liberally laying vp a good foundatiō against the time to come Now hath Zaccheus found that pretious pearle and for ioy thereof he is content not to sell but to giue all that hee hath to enioy the same When the rich Ruler in the former chapter was willed to sel all that he had to giue it to the poore he went away very sorrowful for he was very rich but Zaccheus perhaps as rich as he is content of his owne accorde vnbidden to bestow halfe his goods vpon the poore and that with a cheerefull mind If Zaccheus had giuen only the third part of his goods no doubt but Christ would haue accepted it for he accepteth the widowes farthing because it was giuen with a willing minde but if hee had giuen all his goods to feede the poore as the Pharisies gaue their almes to be seene of men yea or his bodie to be burned as some Romans haue done to get renowne it should haue been to no purpose because it was done to a wrong end Now as Zaccheus was rich in the goods of this life so was he rich in faith also neither was it an idle or dead faith that Zaccheus had but it was a fruitfull a liuely faith a faith that worketh and laboureth by loue such as is required at the handes of Christians Saint Iames saith Shew me thy faith by thy workes and here Zaccheus doth shew his faith by his workes Before he was exercised in vngodly works which are the fruites of infidelity but now he is exercised in the works of mercy which are the fruits of a liuely faith Zaccheus is very liberall in relieuing the poore but he is liberal of that which is his owne so there are many now a daies that are very liberall but it is of that which is none of theirs for as Nahab Abihu offered strange fire vnto the Lord so these men offer strange goods vnto the Lorde There are some amongst vs that thinke to make amends for their vniust dealing by giuing part of that to some good vses which they haue gotten by bad meanes if they haue gotten a pound by vsury oppression they are cōtent perhaps to giue a pennie to relieue the poore But as it was not lawful for the Israelites to bring the price or the hire of a harlot into the house of the Lord so it is not lawful for vs to apply the gain of our ill gottē goods to the seruice of God The halfe of my goods I giue c. Zaccheus saith not I haue giuen as an vpbraider of God or I wil giue as a delayer that means to giue away his goods after his death when he can keepe them no longer but hee saith I giue to signifie that his wil is his deed that he meaneth not to take any daies of paiment for the matter For as before he ranne apace to see Christ and came down hastily to entertain Christ in his owne person so doth he here giue quickly to relieue Christ in his needy members This is Zaccheus last wil testament that he maketh before his death and seeth the same proued and performed before his eies If therefore we desire to do any good to any of our poore bre thren let vs learn of Zaccheus to do it quickly while we are aliue for time will preuent vs and death will preuent vs. I know there would be many that would bee willing to giue some part of their goods to the poore before their death as Zaccheus did but that they knowe not what neede themselues may haue there of before they die and therfore for the most part they will hardly forsake or leaue their goods till their goods forsake and leaue them But herein they shewe themselues to doubt of Gods prouidence as it were to distrust of his paiment who hath promised to repay whatsoeuer is giuen vnto the poore as it were lent vnto himselfe and y t not secretly though they did their almes neuer so secretly but the Lord wil reward thē openly as our Sauior speaketh Ma. 6. the wise preacher Eccl. 11. willeth vs to cast our bread vpō the waters that is to be liberal to the poore whose watry eies bewray their great necessity or as others expound it to hazard and aduenture some of our goods vpon our nee dy brethren as Merchantes do aduenture their goods vpon the seas for although they may seeme to bee in great perill and danger of perishing in the waters yet commonly it falleth out that by y e blessing of God they returne with greater profit So albeit the reliefe that is bestowed vpon our distressed neighbors may seeme to be lost yet as the wise mā saith after a time we shal find it againe and as the precious oyle descended from Aarons beard to the skirts of his clothing so certainely the oile of mercie and charitie which wee powre into the woundes of our distressed brethren shall descende into our owne soules and as the widdowes oile was increased in the cruse because shee relieued the Lordes Prophet so shall this pretious oile bestowed vpon the poore be returned vpon our heads in great measure Thus is Zaccheus liberall
with his own bloud spurting and gushing fresh from his ribs the shadowe of death was vpon his eies O what griefe could be like to this or what condemnation could be so heauie sith there was no wickednes in his handes sith he was the brightnesse of his fathers glorie and the sunne of righteousnes that shined in the worlde as to see his daies at an end to see such throbbing sighs and carefull thoughts without cause of his so deeply ingrauen in the tables of his breast But was this all no my brethren sith his excellencie was such aboue al creatures that the world was not worthy to giue him breath it was a greater griefe vnto him to see himselfe made a worme and not a man a shame of men and contempt of the people to see his life shut vp in shame and reproches howe could it but shake his bones out of ioynt and make his heart melt in the middest of his bowels who was euer so full of woe and brought so low in the dust of death vpon whom did the malice of Sathan euer get so great a conquest This though it were exceeding yet it was not all no it was but a taste of griefe in comparison of the rest beholde therefore if your wearie eyes will suffer you to behold the depth of all miseries yet behind the sinne that he hated hee must take vpon his owne bodie and beare the wrath of his father powred out against it This is the fulnesse of al paynes that compassed him rounde about which no tongue is able to vtter or heart conceiue the anger of the father burneth in him euen to the bottome of hel and deepe sinke of confusion it wrapped him in the chaines of eternall death it crucified him and threw him downe into the bottomlesse pit of calamity and made his soule by weeping and vvailing to melt into these bitter teares trickling from his eyes O God my God why hast thou for saken me O that my head vvere a vvel of waters and a fountaine of teares that I might weep day night at the remembrance hereof but least I linger too long about one flowre vvhile I haue many to gather I vvill conclude this point thus in a worde Sith Christ hath suffered these and an infinite number such like torments for our sakes it is blasphemous once to dreame or imagine anie to bee more willing to helpe vs than hee nay he is more readie to heare our prayers than we to offer them vnto him insomuch as he complayneth by the Prophet Esay I haue beene found of them which sought me not al the day long haue I stretched out my hand vnto a rebellious people which walked in away that was not good euen after their own imaginations And vnto Ierusalem hee saith O Ierusalem Ierusalem how often would I haue gathered thee together as the henne gathereth her chickens but you would not Wherefore to ende this pointe Seeke for knowledge as for a treasure and for wisedome as for the wedge of gold of Ophir No mention shall be made in comparison of it of Corall Gabish or that pretious Onix For wisedome is more precious then pearles But aboue al things seeke it where it may be found and where is the place of vnderstanding Surely man knoweth not the path thereof the deep saith It is not in me the sea saith It is not in me death and destruction say We haue heard the same thereof with our eares all creatures say it is not with vs but God vnderstandeth the way thereof and vnto man he saith The feare of the Lorde is the beginning of wisedome and to depart from euill is vnderstanding The thirde circumstance is when wee must seeke vnto God and holy Dauid answereth Early euen in a time when hee may be founde Let vs redeeme the day which we haue foreslowed so many dayes wherein wee haue so long hardned our hearts let vs take vp this daie and make it the daie of our repentance let vs make it a daie of newnes of life as it is the first daie of the new yeere let euen this moment be the last of a sinfull life and the first daie to godlines And as the wise man saith Make no long tarrying to turne vnto the Lorde and put not off from day to day for suddainely shall the Lords wrath breake and in thy security thou shalt be destroied and shalt perish in the time of vengeance Art thou a Magistrate placed in high roome and authoritie and seated in the throne of dignitie then vse not this thy might to wrong and oppression grinde not the faces of the poore swell not with pride despising his lowe estate Sel not thy righteousnesse for siluer preferring the marchants of Babylon before the citizens of Ierusalem Art thou a priuate labouring man Doe thy duetie trulie be subiect and liue in dread to displease the good magistrate Art thou olde and hast consumed the flowre of thy youth in wantonnesse breake off thy course and frame thy selfe to sobrietie giue the water no passage no not a little for if it haue neuer so little issue it will ouerflowe thee and if thou doe slacke the raines neuer so little thy sinnes will carrie thee like a wilde horse thorow brambles and bushes and will leaue no soundnes in thy flesh worke this reformation in thy selfe betimes euen to daie euen this first daie of the newe yeere If you wil heare my voice harden not your hearts Art thou young and doest begin to flourish like the yong palme tree O consider that the onely way to retaine the blossoms of thy beautie and to keepe thy flowre from withering and thy leafe from fading away is to seeke early vnto God and to apply thy minde to vnderstanding to preuent the morning vvatches and to giue thy bodie to bee moistened of the morning dew For beside the good houres that are vvell imploied in some good studie and holie exercise earlie rising bringeth health to thy body and increaseth the number of thy daies Seeke therefore and seeke earlie consecrate your selues Nazarites vnto the Lord touch no vncleane thing giue no prouocation to the flesh Striue with the cocke in watchfulnesse and rise with the chirping of the birdes sacrifice your bodie a sweete smelling sacrifice vnto the Lord. This sacrifice is like a sacrifice of fine flowre it is like the fat taken from the peace offring yea it is better than any sacrifice it is like the flowre of roses in the spring of the yeere and as the lillies in the springs of water and as the branches of Frankincense in the time of Summer and as a vessell of masty golde beset with rich stones as a faire Oliue that is fruitfull and as the tree that groweth vp to the cloudes Hauing spoken of the Search it followeth that I speake of the manner how it is to bee made In prayer by these wordes If thou pray vnto the Almightie I shewed
occasion to reproue their hypocrisie their outward shew of holines which was the sin of the Pharisies and at another time he noteth them for pressing to the chief places at banquets sheweth what modesty is to be obserued in sitting down to meate and what guests should be biddē to our table So should Preachers behaue themselues towards those that inuite them to great feastes vvhen they see perhaps some fault or disorder either in the master of the house or in some other of the guests to say vnto them thus or otherwise as the case requireth I will warne you of one thing that will doe you good that you would leaue your vsury and extortion your couetousnes oppression that you would leaue your swearing and blaspheming the name of God that you woulde forbeare to prophane the Lordes Sabboth that you woulde leaue your pride and excesse in your diet and apparell that you would forbeare to speake ill of any behind their backes or to beare any malice or hatred to any of your neighbours These are the faultes which are easie to bee espied almost in euery place and these are the faultes which the faithfull minister of Christ Iesus should not leaue vnreproued wheresoeuer he commeth But as Elias told Ahab of his Idolatry though hee were his king and Iohn Baptist told Herode of his adulterie though he did many thinges for him and heard him gladly so shoulde the Preachers reprooue the people for their notorious offences notwithstanding some fauours and curtesies receiued from them If Christ had cause to finde fault with Martha for her too much diligence in his entertainement it seemes he was not curious of his diet but would haue beene content with simple cates he was no delicate or daintie guest hee did not affect or delight in sumptuous banquets or costhe fare hee rather requireth a religious heart a constant faith a willing mind to heare the word with an earnest care to liue thereafter These are the thinges wherein the Lorde delighteth these are the iuncates which he desireth and which he preferreth before all earthly cheare Thus is Martha reprehended for her curiositie nowe let vs see how Marie is excused and commended for her godlie care One thing is necessarie saith Christ and what is that one thing Euen to heare the worde preached which is the power of God to saluation to euerie one that beleeueth A man may better want all thinges than that one needefull thing and yet we desire al other things and neglect that one thing which is so needfull This one thing hath Marie chosen and therefore hath chosen the better part Marthaes part is good because it prouideth for this present life but Maries part is better because it leadeth to eternall life It is good to bee occupied about our calling to get our liuing but it is better to bee occupied in hearing the worde which is able to saue our soules As the head and the foote are both needefull in the bodie so Mary and Martha are both needful in a Common-wealth man hath two vocations the one earthly by his labour the other heauenly by his praier There is he actiue life which consisteth in practising the affaires of this life wherein man sheweth himselfe to be like himself and there is the contemplatiue life which consisteth in the meditation of diuine and heauenlie thinges wherein man sheweth himselfe to be like the Angels for they which labour in their temporall vocations doe liue like men but they which labour in spirituall matters liue like Angels When they heare the word God speaketh vnto them when they pray they speake vnto God so that there is a continuall conference betweene God and them because they are continuallie exercised in hearing and praying Christ loued Martha for her hospitalitie as Isaac loued Esau for his venison So did hee loue Marie for her diligence in hearing his word as Rebecca loued Iacob for hearkning to her voice A nurse which hath her breast full of milke doth loue the child that sucks it from her and Christ which hath his breast full of heauenly milke is glad when hee hath children to sucke the same Let vs therefore as the Apostle willeth vs. 1. Pet. 2. 12. laying aside all maliciousnes and all guile and disimulation and enuie and all euill speaking as new borne babes desire the sincere milke of the worde that we may growe thereby to bee perfect men in Christ Iesus let vs breath after the fountaine of the liuing water which springeth vp vnto eternall life as the faintie Hart desireth the water brooke to quench his thirst and for as much as many things are so troublesome and one thing is so needeful let vs seeke that one needful thing the end of all thinges euen to feare God and keepe his commandementes which we learne by hearing the word of God wherby faith without the which it is impossible to please God is begotten and nourished in the hearts of men This is that good parte which Mary hath chosen by so much better than her sisters choise because it concerneth a better life and hath the fruition of this present life Marie hath a double portion she heard the worde and ate of the meate which her sister dressed for godlinesse hath the promise of this life and of the life to come As for all other things whether they be honors promotions pleasures and what not They serue only for the maintenance of this present life which is so short and subiect to mutabilitie but the word of God is the foode of the soule the breade of life that immortall seede which bringeth forth fruite vnto eternall life Let the worde of God therefore bee pretious vnto vs because it is so permanent for heauen and earth must passe but the word of God endureth for euer If wee make choise of any thing beside it must be taken from vs or wee shall bee taken from it but if wee make choise of this one thing it shall neuer be taken from vs neither in this worlde nor in the world to come The Lord graunt that wee be not only hearers but doers of the word that it may be trulie said of vs as Christ said of his Disciples that heard his preaching Behold my brother my sister and mother or as he answered the woman that commended his carnall kindred Blessed are they that heare the word of God and keepe the same FINIS THE FIRST SERMON of Noahs drunkennesse Gen. 9. 20. 21. Noah also began to be a husbandman and planted a vineyard And he dranke of the wine and was drunken and was vncouered in the middest of his tent FIrst we are to speake of Noah then of Cham his wicked sonne and after of Shem and Iapheth his good sonnes In Noah first of that which hee did well and then of his sinne In Cham first of his sinne and then of his curse In his brethren first of their reuerence and then
guest When they could not accuse Christ for sinne they accuse him for companying with sinners for they must still be accusing some or other for one thing or other like their father the deuill that both by name Reuel 1 2. 10. and by nature Iob. 16. 7. is a continuall accuser of the brethren It had beene the duetie of the Pharisies to haue receiued Christ and made much of him as Zaccheus did but they are so farre off from entertaining him themselues that it grieueth them to see Zaccheus giue him entertainment And surely such is the peruerse nature of the wicked that they will neither receiue the grace of GOD when it is offered them nor willingly suffer any other to imbrace the same like the wicked Iewes Acts. 13. 50. that would neither beleeue the doctrine which Paul preached nor coulde abide that the Gentiles should bee brought to the faith of Christ The high priests thought themselues too high to haue poore humble Christ amongst them the Scribes and the Pharisies in their owne conceit were too good too wise and too holie to receiue him into their company and not content to sequester and estraunge themselues from Christ they disdayned also that he should be conuersant with Publicans and sinners as though he were not worthie to bee conuersant amongst men If it were the office of Christ to conuert sinners why should the Pharisies be offended at him if he were sometimes conuersant with sinners to worke their conuersion If Christ were a Phisition to cure the sicknesse of the soule that is to saue the people from their sinnes why should the Pharisies murmure at him for keeping of companie with Zaccheus that was sicke in soule for as it is expedient for the Phisition to visite his patients for their better recouerye so it was conuenient Christ should visite sinners for their speedier conuersion But as the Phisition that resorteth to sick persons is not straight way infected so the soules Phisition that conuerseth with sinners is not thereby polluted And therefore as Christ performed his office though the Pharisies murmured so let the ministers of God learne by his example to performe their dueties though the wicked be offended It was the office of Christ to call sinners to repentance yea he came to call Pharisie sinners aswell as Publican sinners if the Pharisies woulde haue confessed themselues to bee sinners as the Publicans did but because they stoode so much vpon their owne righteousnesse and despised others therefore Christ denounceth so many woes against them and preferreth the penitent Publican that trusted in the Lordes mercie before the proud Pharisie that trusted in his owne merites Though Paule was a Pharisie and the sonne of a Pharisie yet he shameth not to confesse himselfe one of the chiefe sinners which Christ came to saue Soe if the Pharisies that murmured at Zaccheus would haue bin saued they should haue confessed themselues chiefe sinners as Paul did They should not haue accused Christ for keeping company with sinners but they shoulde haue accused themselues for not keeping company with Christ. The iust man saith Salomon Prouer. 18. is the first accuser of himselfe but the Pharisies are so farre from accusing of themselues that they begin to accuse Zaccheus and Christ together Thus the Pharisies of our time that make religion a cloake to couer their corrupt dealing haue this propertie to thinke other men to bee hainous sinners and themselues only to be righteous in so much as they will not sticke to speake like that proud people that was wont to saye Depart from me for I am holier then thou like that presumptuous Pharisic Luk. 18. I thank God I am not as others are extortioners vsurers adulterers drūkards or such like I sanctifie the Sabboth which other mē prophane I frequēt sermōs which they neglect I reuerence the name of God which they blaspheme I pay tith which others with-hold and fast oftentimes which they do seldom or neuer These were the speeches of the Pharisies that liued in the time of Christ whom he so often calleth hypocrites and these are the speeches of the hypocrites of our age that seeme to liue after the straightest sect of our religion Acts. 26. They wash the outside of the cup and of the platter that is they iustifie themselues and seeme maruailous holy in the sight of mē which can discern by the outward appearance onely but vnto God that seeth and searcheth the secrets of the harts reines they appeare like painted tombes ful of dead mens bones and al filthines that is they haue their inward parts full of rauening and all kind of wickednes Wherefore as Christ said to his Disciples Except your righteousnesse exceede the righteousnesse of the Scribes and Pharisies you cannot enter into the kingdome of heauen so I say vnto you that except your righteousnes exceed the righteousnesse of these pharisaicall hypocrites ye cānot be saued These holy Pharisies did vse to cal the Publicās not vsurers nor extortioners as they themselues were but by the general name of sinners as though they thēselues were free from sinne Thus the papists at this day doe vse to call the most sincere professors of the gospel not Lutherans Caluinists Zuinglians or protestants as they were wont to call them but now they tearme vs heretickes a name more odious then any other whereas in the meane season they themselues are of all others the greatest heretickes So the Atheists of our time when they cannot accuse the godly that are amongst vs of vsury or briberie or extortion or drunkennesse or any such notorious sinne they call them hypocrites which is the summe of all when as in very truth they themselues doe best deserue that name but it makes no matter what they call vs neither are we to be mooued at their despiteful speeches for as the bitter taunts of these murmuring Pharisies could not hinder Zaccheus in his conuersion so the slanders of these godlesse men must not discourage the seruants of God from their good profession The Pharisies did Zaccheus great wrong for calling him sinner when he had repented of his sinne and the Atheists at this day do greatly wrong the true professors in calling them hypocrites which haue truely repented of their former sinnes and endeuour by all good meanes to lead a godly life Therefore as Zaccheus preferred his soules health before al their murmuring so it behooueth vs to looke to our soules saluation notwithstanding all the reproches and slaunders that are deuised against vs. And as the Pharisies might call Zaccheus sinner but coulde not hinder his conuersion so the malitious worldlings may take away our goods our good names yea and our liues also but cannot depriue vs of our saluation Wherefore as our Sauiour said to his Apostles Feare not thē that can kill the bodie and then can do no more so I say vnto you Feare not the frownes of the wicked for they are
grieuous not a fewe but infinite not past but present not secret but presumptuous against thy expresse word will against our owne conscience knowledge and liking if any had done them but our selues O Lord if thou shouldest require but the least of them at our hands Satan would challenge vs for his we should neuer see thy face againe nor the Heauens nor the earth nor all the goodnesse which thou hast prepared for man What shal we doe then but appeale vnto thy mercy and humbly desire thy fatherly goodnesse to extend that compassion towards vs which thy beloued sonne our louing Sauiour hath purchased so mightily so gratiously and so deerely for vs wee beleeue and knowe that one drop of his bloud is sufficient to heale our infirmities pardon our iniquities and supply our necessities but without thy grace our light our strength our guide we are able to doe nothing but sinne as wofull experience hath taught vs too long and the example of them that are voyde thereof whose life is nothing els but the seruice of the world the flesh and the Deuill Therefore good father as rhou in speciall fauour hast appointed vs to serue thee like as thou hast ordained all other creatures to serue vs so may it please thee to send downe thy heauenly spirite into this earthlie mansion to illuminate our mindes mollifie our heartes change our affections subdue our reason regenerate our willes and purifie our nature to this duetie so shall not thy benefites nor thy chastisementes nor thy worde returne voide but accomplish that for which they were sent vntill wee be renued to the image of thy sonne Good Lord wee beseech thee looke downe in the multitude of thy compassions vpon thy militant Church this sinfull realme thy gratious handmaide our dreade Soueraine her Honourable Counsell the ciuill Magistrates the painefull Ministers the two Vniuersities the people that sit in darkenesse and al that beare thy Crosse. Gather vs into one communion of thy truth and giue vnto euery man a spirit to his calling that wee being mindfull of the account and that wee are called Christians may firmely resolue speedily begin and continually perseuer in doing and suffering thy holy will Good Lorde blesse and sanctifie our meeting that no temptation hinder me in speaking nor them in hearing but that thy word may be heard and spoken as the word of God which is able to saue our soules in that day howsoeuer it pleaseth thee by weake and foolish things to magnifie thy self There is no cause O God most iust why thou shouldest heare sinners which art displeased with sinne but for his sake which suffered for sinne and sinned not in whose name we are bolde to lift vp our hearts hands and voyces vnto thee praying as he hath taught vs. Our father which art in heauen c. FINIS Diuision Cōcerning the search Psal 107 Matth 6 Mat 17. 20 Eccle 35 Gal. 6 1. Thes. 6 1. Tim. 2 Matt. 13. 14 Prouer. 28 Iudge 1 Prou. 24. Gen. 3 Exod. 7. 22 1. Kings 13 1 Cor. 2. 1 2. Iames. 1. 27 1. Cor. 2 Rom. 1 2. Pet. 2 Reue. 2 Luke 11. Ephe 6. Reu. 12. Iohn 1 Psal. 144. 2 3 4 Esay 65. Math. 25 Iob. 28. Pro. 9. Psal. 32 Eccle. 5 Amos. 8 1. Pet. 3 Eccle 12 Eccle. 32 47. 50. Mat. 2. Iames 5. 15 Iohn 16 Act. 15 10 Iosh 6 2. King 20 Dan. 6. Exod. 14 Dan. 3 1 King 8 Iudg. 4 Luke 6 Luke 6 Luke 6 Iohn 11 Math 26 Iohn 18 Luke 22 Luke 23 Math 19 Psal 40 Rom 8 2. Tim 4. Psal 83 Esay 9 Prou 2. Psal 105 Psal 18 Iere. 7. 7 1. King 16 Psal. 18 Reue. 19 Rom 1 Deut. 27 1. Thes. 6 Ephes. 4 1. The. 5 Ephes. 4 Reue. 1. 7 2. Cor. 5 Psal. 78 Ephe. 5. Reu. 22. 2 Psal. 1. 12 Pro. 28 Iob. 22 Psal. 128. Hest. 8. Gen. 30. Dan. 6 Psal. 113. Psal. 78 Iob. 42 Psal. 126. Psal. 41 Psalm 99. Psalm 96 Iohn 11 Gen. 27 Matth. 6. 35 Iob. 2. Gen. 47 Genes 45 Luke 8 Matth. 8. 19. Gen. 18 Gen. 19 1. Tim 3. 2 Num. 35 Luke 15 Math 5. 13 Math. 5 Luke 4 Iohn 8 Math. 5. 13. Luke 8. 14 Exod. 3 Mark 10 Gen. 18 Acts. 2 Acts. 8 Actes 22 Gen. 8 Exod. 8. 32 2. Sam. 15. Luke 8 Math. 13. 40. 2. Tim. 4. 2 Math. 6 1. King 17 2. King 4 Iohn 11 Math. 25 Luke 5 Num. 21 Mat. 25 Gen. 6 Heb. 11 1. King 18 Gen. 37 1. Sam. 17 Psal. 69 Luke 7. 33 Actes 26 Luke 7. 34 Gen. 3. 24 Num. 12 Num. 22. 2. Pet. 2. 1◠Gen. 2◠1. Sam. 3 Luke 14 1. King 18 Math. 14 Marke 6. 20 Gen. 25. 28 Psalm 42. 1 Eccle. 12. 13 Heb. 11. 6 Rom. 10. 17. 1. Tim. 4. 8 1. Pet. 1. 13 Luke 21. 33 1. Pet. 1. 25 Iames. 1. 22 Math. 12. 50 Luke 11. 28 Ephe. 5. 23 Iosu. 6. 1 Reg. 16. 34 Iohn 7. 52 Math. 19. 28 Rom. 2. 28 Deut. 15 Leuit. 35. 36. 37 Marke 14. 7 Psalm 37. Luke 12. 21. Luke 10 Gen. 45 Rom 10 1. Reg. 10 Iohn 20. 32 Exod 19 Iohn 6. 26 Two impediments 2. Sam. 16. 7 3. Sā 16. 12 Iohn 3. 2 2. King 5 Esa. 59 〈…〉 1. Reg. 1◠Rom. 12 Iohn 12. 6 Matth. 3. 22 Luke 14. 29 1. King 10. 1. Chr. 29. 9 Math. 21. 19 Mat. 18. 20 1. Pet. 58 Iohn 10 Luke 11. 21 Hester 4 Iob. 2. 12 Iohn 1 Luke 5 1. King 3 12. 13 Gen. 28. 30 Rom. 10. 12 Ephe. 2. 4 Ierem. 29 Rom. 10. 20 Esay 55 Actes 17 Math. 26 Eccle. 5. 7. Luke 14. 28 Math. 35. 40 Luke 16 Ierem. 14 Psalm 24 psalm 95 Exod. 16 1. Reg. 19 Psalm 29 Heb. 4. 12 Math. ◠Iohn 6. 44 Acts. 9 Math. 4 1. Cor. 3. 7 Rom. 1 Hest. 7. Gen. 18 Abraham Gen. 18 3 Lot Gen. 19. 3 Mat. 25 Gen. 4. 10. Math. 9. 13 Mat. 9. 13 Luke 18 Math. 23 Acts. 23. 6 1. Tim. 1. 15 Math. 15. 7 Luke 11. 44 Luke 11. 1 Actes 2 6 5 Math 23. 25. 27 Mat. 5. 20 Math. 10 Rom 10. 10. Acts. 5 Luke 6. 45. 1. Tim. 6. Math. 13. Luke 18 Luke 21. 1. Cor. 13 Gal. 5. 6 Leuit. 10 Deut. 23 Pro. 19. 17 Psalm 133 Luke 10 1. King 17. Luke 16. Matth. 12. 2. King ◠Exod. 22. 1 2. Sam. 12. Matth. 19. Mat. 7 Luke 13 Math. ◠Luke 16 Iohn 8. 39 Rom. 4. 12 Gen. 32. 1 Acts. 7. 3 Iohn 8 56 Psalm 18