him double his stroke against the Rocke while he should haue spoken to the stones who for a word would haue wept and shed teares to be drinke vnto Jsrael he in steade of speaking to the Rocke scourged the Rocke once and againe That Rocke was CHRIST and who would haue thought that euer Moses would haue scourged Christ for that deed particularly he neuer bowe the Lord by his prayer for once to let him set his foot in Canaan the type of Heauen Because he dishonored the word of faith with doubting he neuer entered into the land of promise The wordes of his doubt were these Here now yee rebels must wee fetch you water out of this Rock Hezekiel his answere to God was better when the Lord inquired of him if the dead bones could liue O Lord said he thou knowest O but God thinketh much of his word God hath said a great word Heauen and earth shall passe away but my word shall not passe away Christ speaking of the power of this word said that a word spoken with as great of faith as a graine of mustard seede should remoue a mountaine hence to yonder place S. Luke saith that such a word should be able to pluck vp by the roots a sycamine tree and plant it into the Sea a most vnfit place for planting * See how Gods word can cause a tree take roote in an element which naturaly is more bent to pluck vp trees by the roots shall we doubt of the power of this word were our distresse neuer so great No not There is such a power in this word that in time of miracles it made the shadowe of the Messinger to heale these that were sicke while Peter passed by The people brought foorth the sicke into the streets and laid them on beds and couches that at the least the shaddow of Peter passing by might ouer-shddowe some of them Such was their faith that they stroue for the shadowe of Peter and all that but for to be cured of a bodily disease O if men now a dayes were as bent for to come to this word of God as they were for the shadow of a man The power of this word within S. Paul put such vertue into his napkins that wypt the sweate from his body or the teares from his eyes that these to whome they were brought were cured of all their diseases yea and thereby euill spirits were cast out of some Such vertue came from the shadowes and clothes of such men that men might belieue that they were sent with this word that healeth the soule These miracles were done by the word and are writen for our learning that we may belieue Gods word to be true Fourthly seeing this word sent by God should be receiued by faith it must also be preached with faith let him that speaketh it speake it with boldnes not fearing the face of man hee must not be like the Trumpeter who trembleth while hee foundeth alarmes for to stirre vp the courage of others Fifthly seeing it is Gods word that is the word of power let him that heares a word preached consider well vvhose worde it is The touch stone of spoken wordes is the writen word This was the nobilitie of the men of Berea they tried the word after it was preached they searched the scriptures daily whether these things that were preached were so or not Sixtly in that it is said in my Text that the word is a messenger of health a messenger sent from God for to cure diseases we should make it welcome When Eglon a Pagan King heard Ehud saye Iudg. 3 v. 20. I haue a message from God vnto thee it is said that he arose out of his seat that is hee stood vpon his feete for to beare reverence to the worde of the Lord. When Hezekiah heard many sore wordes of threatning sent to him from God All that he said was Good is the worde of the Lorde what then should we say of the word of health the healing word which is sent for to cure both soule and body viz. the worde of the Gospell Goode is the Gospell goode is the Gospell the word of health may all sicke sinners now say This is that word sent for to cure the diseases that would not yeeld vnto the dead letters of the law Blessed are the feete of these that fetch Gospell the word of good tidings Seuently seeing the word sent from God is God his appointed meanes for the recouering of health when euer we are sicke if wee pray for health let vs intreat God to send his word vnto vs but seeing the word now commeth not downe from heauen in a voice thorow the aire but is committed to a messenger we must not looke for revelations but seeke that word from the messenger Gods interpreter to whom it is betrusted we must looke for a blessing from the word spoken by him who is called of God If God had not bidden Ezekiel prophecie vnto the bones the bones had neuer stirred for all his preachinges If profite had called him to be a Prophet his prophecie had neuer bene able to quicken these slaine But because he prophecied not till God bade him prophecie so soone as hee prophecied the sent word vnto the scattered dead bones they all got life and stood vp an exceeding great armie Men that run and speake vnsent find that their speach take no effect Certaine of the vagabond Jewes exorcists and among others seuen sonnes of Sceua who was chiefe of the Priests tooke vpon them to adiure a deuill that was in a man and that by Jesus whom Paul preached But what said the divell Iesus I know and Paul I know but who are yee Thus God as yee see hath appointed certaine men for to carie the word that he sendeth such a man the sickenesse of a man will knowe But if men runne vnsent though they should preach Jesus whome Paul preached the diseases like diuels shall say to them But who are yee yea the disease shall leape on them and ouercome them and preuaile against them as the diuell did to the exorcists When Gods word is sent for to heale most ordinarly it is sent by a rare man a pastour whom Elihu calles one of a thousand I know that by the word that God in my Texte is laide to send may bee vnderstood the power of God God indeede can heale men without a pastour either to speake to them or to pray for them but ordinarly he sendeth this word of healing by the mouth of some rare interpreter The words of Elihu are plaine for the clearing of my Text Behold first how he bringeth in the sicke man in his sickenesse Hee is chastened with pâ—ine vpon his bed the multitude of his bones with strong paine So that his life abhorreth bread and his soule dainty
Gods Seers they appeared for a space like greene Bay-trees All such greenesse and greatnesse is but in thinges earthly as health wealth houour and preferment But because they are not rooted in the heavens the earth is not able to furnish substance for the vpholding of such things and thereforâ— like grasse vpon the house tops they wither before they grow vp I have seene said Eliphaz the foolish taking roote but tooke hee root for to continue No not Suddainlie said hee I cursed his habitation incontinent his children for whose standing and preferment hee solde himselfe to wickednesse were crushed in the gate neither was there any to deliver them As for their harvest and expected crop others did devoure it not leaving them the miserable stalkes which grew among the thornes * Thus God doth with the wicked as he did with the Amorite Thogh in appearance hee high like a Cedar and strong like an Oke yet hee destroyeth his fruit from aboue and his rootes from beneath The folie of sin is like a foolish tale which as men commonly say hath neither toppe nor root The Iesson is this all sinners are but fooles a wicked man were he never so wise in the world â—is but a foole before God the wisedome of this world is foolishnesse with God wisedome in evill is nothing but guile and craftinesse guile guilded with wisedome like a tombe covered with the foile of gold having nothing within but a contagious corruption The vse let all men that would be wise indeede studie to an innocent life This is our wisedome that denying vngodlinesse and worldlie lusts wâ—e liue soberly righteously and godly in this prâ—sent world soberlie for our selves righteouslie for our neighbours and godly for our good God What is beyond that is no thing but foolishnesse hee that exceeds the square of that rule in Scripture language is a foole Obiection Heere some may obiect and say how is this that Scripture speaketh thus doth not Scripture forbid vs to speake so Christ speaketh plainly whosoeuer is angrie with his brother without a cause shall bee in danger of iudgment And whosoeuer shall say to his brother Racha shall bee in danger of the Counsell but whoseouer shall say thou foole shall bee in danger of hell fire Behold their three iniuries which the Iewes thought to bee veniall sinnes of the Papists the least is a motion of anger keept close within the breast which I may call a warded wrath for such a fault Christ sayeth that a man is in danger of iudgment that is as though wee should saye in danger to bee brought before the Commissionar an inferiour Judge for the least sinne is the least punishment The second iniurie is Racha that is wrath broken out of warde into wordes the word is a worde of iniurie which signifieth vacuus a man as wee say that hath not harnes or braine a toome headed man Beza out of Chrysostome maketh it as the French word Tutoyer which we call to Thou a man This greater iniurie came before the Sanhedrin which were the Counsell of seventie and two The third and last iniurie is greatest viz. when a man not onelie Thou's his brother but saith Thou foole Some distinguish these three iniuries after this manner The first say they is ira restricti animi that is a warded wrath within the heart The second is ira effervescens an anger breaking foorth The third they call ira erumpens in apertum convitium that is scoffing or rayling for this word saith Christ a man shall bee in danger of hell fire how is it then that in the first part of my Text sinners are called fooles The answere I answere that to call a man foole is not simply forbidden for Christ called two of his Disciples fooles S. Paul called the Galatians foolish That threatning then is against them that out of wrath and malice bring this worde of rayling against their brother It is in this sense said that the Archangell while hee disputed against Satan about the body of Moses durst not bring against him arayling accusation that is hee durst not in anger call him a foole knave or lowne as one by way of rayling will call his brother Their is no rayling in my Text my Text is rather a teaching wherby fooles may learne to bee wise The doctrine I gather heere is this If hee that calleth his brother a foole deserves Hell what shall hee deserve that is a foole indeeede A man may call his brother a foole and yet not bee a foole the one is but a simple act the other is an habite purchased by custome the greater the sinne bee the greater must bee the punishment If God scourged his people for eating swines flesh the abomination and the Mouse what shall hee doe to these that eate vp the poore and the widowes house great sinnes and great iudgments The vse Let vs beware to be that indeed whereof the simple naming of another to bee putteth the Soule in danger of hell fire The Apostle his precept is that fornication and all vncleannesse or covetousnesse bee not once named among vs as becommeth Saints seeing to name such thinges with a filthie tongue is forbidden howe much more should wee bee carefull for to avoide to bee that which is not to bee named 2. What is the cause of the affliction of fooles VVE haue alreadie heard who is afflicted viz. fooles Now followeth into the order of my Text the cause of their afflictions the cause is sinne and iniquitie Fooles because of their transgressions because of their iniquities are afflicted It is an ordinarie question made by the most part while they see any in affliction what coulde bee the cause of such a iudgment wherefore hath GOD thus wise done God told this to Ierusalem when hee threatned to destroy Many nations said hee shall passe by this citie and they shall say every one to his neighbour wherefore hath the Lord done this vnto this great Citie See howe of nations of passers by there is not one but hee saith wherefore Every man saith vnto his neighbour where fore Now what is the answere that God makes to their wherefore It is into the verse following Then they shall answere because they haue forsaken the covenant of the Lord God that is as my text saith because of their transgressions and because of their iniquities The lesson is this Our sinnes are the cause of all our plagues so long as rebellious Ionah was in the Shippe the tempest increased It is saide that the Sea wrought and was tempestuous what could be the cause of such tempestuous working The rebellion of Ionah flying from the presence of the Lord Take mee vp said hee and cast mee into the Sea for I know that for my sake this great tempest is vpon you VVhen Ioshua saw Israel
call Charmes In my iudgement it it is from this place that by an Apish imitation he hath learned the first inuention of charmes or of healing by words This of before did I neuer obserue Often did I wonder where frae he had taken the vse of healing by words All that Sathan doeth in draweing â—oules vnto him he hath learned it out of GODS wisdome by counterfeiting the Lords workes as the Magitians that turned their rods into Serpents as Moses turned his rod into a Serpent But as Moses his Serpent swallowed vp the serpents of the Magicians â—o Gods word shall at last swallowe vp and destroye the devils charmes Sathan is an Apish creature striuing euer to counterfeit God in all his actions So from God hee learned to teach men to make sacrifices to himselfe as if hee had bene the God of the world As God is euer turning euill vnto good so Sathan is euer turning good vnto euill Out of this place in my iudgement are all witches charmes by imitation Jf yee would have the definition of a Charme take it in these words It is a word sent from the deuill for healing of these that put not their trust into God O but will ye say they doe good and helpe vs O follie if God in such a case remoue his heavie hand it is for to lay it on againe with a greater burden such a deliuerance is by breaking the prison to be clogged with more fearfull fetters Heere is Gods precept Psal. 50.15 Call vpon me in the day of trouble Heere is a promise and I will deliuer thee O but will yee say in all that they say J heare no thing but good wordes O foole if the baite were not sweete the fish would not plucke the poisond gloves must bee most sweetly perfumed The most deadly drinke must bee most sugred There is no such liquour for the mouth as the deuils posset sweet in the mouth but death into the belly Obserue also that it is a righteous thing with God to suffer Sathans wordes haue power to giue such a bodily benefite to these that loue their health better then God He that seeketh his health by vnlawfull meanes loueth his health better then God And therefore iust and righteous is hee when hee giueth ouer to a reprobate mind these that like not to retaine God in their knowledge A mind voide of all iudgement is a plague ordained for all these that desire not to retaine God in their knowledge Because they receiued not the loue of the trueth that they might be saued for this cause God sent them strong delusion that they should belieueâ— a lye If men and women will not desist from seeking such vnlawfull meanes but leauing the word that God hath sent for health will beetake themselues to the word that the deuill hath sent let them knowe that God hath plagued them with strong delusion because they haue not the loue of the trueth What rage is this for a man to goe and seeke health from the devill in his sickenesse Is it not as Elijah said concerning Ahazia who in his sicknesse sent vnto Baalzebub because there is not a God in Israel These that thinke that there is a God in Israel will neuer seeke to be healed by the deuiles wordes So long as God would speake to Saul Saul sought not to Sathan After that God was departed from him and would answere him no more then hee ranne to the deuill of Endor But what comfort gote hee there euen that which the deuill himselfe abhorreth viz. torment before the time Which made him fall straight way all along on the earth These were the cheefe wordes of the deuils comfortes Tomorrow thou shall be with mee So must they bee healâ—â— that desire the deuill to send wordes for their health An obiection Heere some curious spirit may object that where as it is said heere that God sendeth his worde and healeth the sicke and that therefore in sicknesse this word should be sought vnto that seemeth not to be needfull My dayes are they not numbered a man can not dye before his dayes what needs a man then in sicknesse seeke his life from God The Answere Jt is certaine that mans time is determined mans dayes are bounded like the sea To mans age God saith as hee saith to the waves of the Sea Hitherto shall thou come but no further and heere shall thy proud â—aâ—es be stayed The proudest dayes of mans age are sâ—ayed at a certaine hitherto when they are come to that they can wâ—nnâ— no further But yet till they come there man must vse the meanes where by his life may be preserued God promised to adde to Hezekiahs yeeres other fifeteene Hezekiah knew well that God would keepe his promise and yet for all that he left not off to eate and to drinke whereby his life might be preserued This is most forcible against these that obiecting against predestination say most profanely that if they know they were predestinate to life eternall they should not care what ill they doe why because they would be assured not to goe to Hell First that were great ingratitude to giue the goodnesse of God such a meeting What ignorance is this that a man should not know that the goodnesse of God leadeth him to repentance and not to sinne more and more Againe though God hath promised to him life eternall and that God can not lye yet man should no more neglect the meanes of his spirituall life then Hezekiah neglected the meanes for keeping of his naturall life As for vs though wee knowe that our life can not ouerreach our spanne yet seeing the day of our death is concealed from vs we may lawfully câ—y to God for help in our troubles Jf we be sicke let vs intreat God to send his word the messenger of health that with the liuing as Hezekiah said wee may praise his name But if so be that our day be come that God say to vs concerning life as he said to Moses concerning Canaan let it suffice thee speak no more vnto me of this matter then let vs resolue to pray with Simeon that the Lord would let his servant depart in peace And delivered them from their destructions IN the former wordes wee haue heard what good the sicke persons haue gotten from God by their prayers viz health Hee sent his word and healed them Jn these words the spirit of God letteth vs see from what ill by his word he hath delivered them viz. from destruction and deliuered them from their destructions Behold in the coherence of the words two things first a positiue good viz. health Secondlie a deliuerance from a great ill viz. from their destructions Heere obserue the great wisdome of GOD who for to stirre vp men to thankfulnes letteth men first
death and also the issues vnto death In his mouth alone are the quickning or killing words returne yee children of men either from lyfe to destructions or from destruction vnto lyfe and therefore in all our distresses and greatest sickenesse let vs haue our recourse vnto him saving with the Psalmist whom haue I in Heaven but thee and there is none on earth whom I desyre besyds thee my fiâ—sh and my heart faileth but God is the strength of my heart and my portion for ever We haue heard how those that were sicke drewe neere to the doores of death and how GOD while none could help them delivered them from their destructions in bringing them from death to lyfe from sicknesse to health Before I passe foreward to the last part of the text I desyre you all to consider well that albeit God in great sicknesse by his word recall vs from the graue once or twise yet for all that we must carefully remember our mortalitie for though at diverse tymes God either in sicknesse or in dangers by sea or by land hath by his power delivered vs from the graue wherein long since wee had beene rotten yet for all that at last these bodies of ours must come to the hands of the buriers who shall lay vs downe into our destructions Consider and weigh well the matter O man though God should prolong thy dayes so that every one of them should bee lyke that day oâ— losualâ— when the sunne stood still vpon Gibeon and the moone in the valley of Atâ—lon yet should all those dayes come to an end The standing sunne at last must goe downe yea though God should bring backe the shaddow of thy lyfe many thousand degrees at last it shall goe downe in the diall of thy mortalitie Though the house were never so strong at last it must decay and drop thorow There is no ludging for eternitie in things below Methuselah with his nine hundred three score and nine yeeres is followed with hee died as well as hee who lived but an houre I wish that this my sermon could bee to you like the house of mourning which Salomon calleth better then the house of feasting his reason is for that is the end of all men and the living will lay it to his hearâ— A feast is made for laughter which will not admit the companie of so graue mediations Laughter will not suffer the living to lay his end to his heart Oh that yee all could lay well this my sermon to your heart before that death by sicknesse come and make a breach by that breach runne away with your soules Alas it is hard for men in prosperitie to be moved to thinke that they shall be moved I said in my prosperitie said David I shall never be moved O how hard it is for men and weemen that haue hearts desire and wealth at will to desire to bee dissolved They are so taken vp with their pleasures in this lyfe that they haue no leasure to think vpon death Men take no heede to the graue that is before them though they be even vpon the brinke or brimme thereof they can not thinke that they shall fall therein though thousands haue fallen before them J compare the most part of this world to men walking over a field so covered wich fâ—oâ— that they can not perceiue the way when they thinke to run they fall into a pit with a jumpe It is even so of men in prosperitie while their eyes are dazeled with the brightnesse of their pleasures profits which as sâ—ow cover all the way before that ever they be aware they rush downe into the ditch of death Many like Mariners in a mist make ship wracke in the calme sea The Lord bee our Pilot and so direct our soules into this perillous navigation that at last by death wee may arriue into the haven of the Heavens where wee may liue with GOD for ever Well is the man that is ever wating for his GOD. Well is him that can say with David when I awake I am still with thee THE THIRD PART THE SICKE MAN HIS SONG VVEE haue heard of mans miserie in the sicke man his sore wee also haue heard of God his mercy in the sicke mans salve Man being sore sicke cryed vnto God by prayer and God heard him and hee sent his word and healed him Now it followeth that wee see what man his duetie should bee toward his GOD for delivering him from such miserie The duetie is set downe into those words Oh that men would praise the Lord for his goodnesse and for his wonderfull workes to the children of men this is the sicke man his song Heere let vs obserue what is the duetie of him who hath received health and lyfe from God in a most dangerous sicknesse it is heere set downe viz. that hee should praise God for his goodnesse c. God seeketh nothing from man for his benefits but thankes and praise The doctrine is this GOD his yoke is easy if by our owne wickednesse wee make it not vneasy there is no yoke so easy as God his yoke See how for all his blessings hee requireth but thankes After that the Physitian of the body hath vsed his cure whether it cure thee or not thou must giue him gold after that thy God hath cured both thy soule and body He seeketh but thankes He craveth but a grandmercy from the heart And yet alas hee who doeth most and seeketh least is least considered and worse payed of his due First heere obsetue that the duetie of him who hath received his health from God is to praise God for his goodnesse and for his wonderfull workes our GOD for all requireth nothing but thankes Hee hath no neede of our guifts As hee hath no neede so neither doeth hee seeke any thing from vs I will not saith hee reproue thee for thy sacrifices or thy burnt offerings to haue beene continuallie before meâ— I will take no bullocke out of thy house nor hee goates out of thy foldes for every beast of the forrest is myne and the cattell vpon a thousand hils I know all the fowles of the mountaines and the wild beasts of the field are myne If I were hungrie I would not tell thee for the world is myne and the fulnesse thereof Behold how God will not seeke any worldly thing from man for all the world is his and the fulnesse thereof What is it then that hee would haue for all his benefits The Lord declareth him felfe what hee would haue Offer vnto God thankesgiving and pay thy vowes vnto the most high Thankefulnesse as yee see is the onely impost that God requireth of vs. So soone as man hath received a benefite from God hee is bund to repare to his GOD with
creature whose motion hee could not vnderstand As for the earth it is a worke so wonderfull that no man tell wherevpon it hath beene founded Tell me O thou most learned Philosopher what can vphold such a heavy masse Thou wilt say that is founded vpon its Centre But what is that centre but a point What beareth vp that point that beareth vp all the rest But how can a point bee a fundation of so hudge a masse But imagine a man standing in the centre tell me what should be his situation According to the rules of Philosophie both his head should be vpward and his feete should be vpward Now what braine is able to conceiue this Some may think all this to be very easy but God did propound it vnto Job as a great argument Wherevpon said Hee are the fundations of the earth fastened We must therefore confesse that this worke of GOD which is but earthly is so wonderfull that it overfloweth all humane capacitie When a vessell is filled to the brimme it must at last overflow When our heart is filled with that which is wonderfull the wonders which we can not containe must runne over What shall J say more Behold O man all the parâ—es of the mekle world bend thy wits and see where thou can correct God his wisedome Come foâ—ward I pray thee and teach him a lesson if thou can If not confesse that his workes are wonderfull and that thou is filled with wondering so that GODS wonders in thy heart doe overflow From the mekle world let vs come to man the litle world Behold the fabricke of his body his browes his eares his eyes his nose his mouth Behold the wonderfull worke of God Teach GOD a lesson if thou can Wilt thou say that his mouth had beene best in his brow and that his nose had beene best behind his eare and that his eyes had beene more fitly into his chinne No not There is no part which can be devised to bâ—â— better then it is the worke is vvonderfull and therfore say that thou art filled with wondring Oh that men would praise the Lord for his goodnesse and for his wonderfull workes to the children of men To come from the body to consider God his workings in the soule they are so wonderfull that no man can declare them Who shall not wonder to consider the workings of the soule J admire the mind and vnderstanding the will and the affections agreeing discording considering judging loving or hating making the body to laugh or to weepe according as the spirit is disposed Consider the spirit of man furnishing the body with fiue watches as with a guard for its preservation viz hearing seeing smelling feeling tasting and touching all set about the body for its preservation for as many watches to tell who is a foe and who is a friend The worke is so wonderfull that while I consider it my spirit doth overflow with wondering Oh that men would praise the Lord for his goodnesse and for his wonderfull workes to the children of men Last of all seeing the curing of the sicknesse of the body is called a wonderfull worke how wonderfull must the curing of the sicke soule be For this cause and for others also CHRIST the Saviour of soules was called Wonderfull Vnto vs a child is borne said the Prophet and his name shall bee called WONDERFVLL This is he who hath not only filled the earth but the Heavens with wondering The Heavens at the first could not well perceiue how by God his stripes man should haue health The Cherubins which represented the Angels had their heads ever bowed toward the Mercy-seat for to see the calling and healing of the Gentiles The fellowship of that mysterie had beene hid in God from them and that from the beginning of the world But so soone as it was revealed vnto them by the Church that is so soone as they sawe God his promise accomplished in the Church as in a glasse they all with one voyce praised God for his goodnesse and for his wonderfull workes to the children of men All the spirits of Heaven did praise Him that day with that divine song Glory bee to GOD in the highest Heavens peace on earth and toward men good will But what shall J say of men who are so much beholden vnto God Hath not God created vs Hath he not redeemed vs with the blood of his sonne Hath hee not delivered vs from many dangers at home and a field Hath bee not made all our bed in our sickenesse Hath he not brought vs backe from the doores of death But where is our thankfulnesse I say againe OH where is our thankfulnesse Oh that men would praise the Lord for his goodnesse and for his wonderfull workes to the children of men To the Father Sonne and Holy Ghost bee glory and Majestie Dominion and power for ever and ever AMEN Eccles. 12. v. 10. Eccles. 12. v. 11. Bernar. super Cant. Quâ—rit aâ—â—â—aâ— verâ—uâ— cui consentiat aâ— correâ—iâ—â—em 〈◊〉 illumiâ—nâ—â—ur ad cognitioneÌ„ cui innitatur ad virtutem quo res â—nctur ad sipientiâ—m cui 〈◊〉 tur ad deâ—â—rem cui â—â—â—â—tetur ad sâ—â—uâ—â—illaâ—â—◠〈◊〉 sâ—uatur 〈…〉 Eccles. 12. v. 4. Luke 12. v. 35. Note 2. Tim. 1. v. 18. Libri Liberi Gen. 4. v. 7. Hieron ad Pamâ—nach Epist. 5. cap. 8. Exod. 33. â—1 v. 22. v. 19. v. 23. Exod. 34 v. 6. v 7. Note Psal. 101 v. 1. Ephes 3 v. 10 Psal. 18 v. 26. * Note * Note 1. King 1â— v 11 Jude v. 22. v. 23. * Note Act. 4. v. 36. Mark 3. â—7 * Note * Note Deut. 20 v. 10. v. 1â— * Note 2. Cor. 10 v. 4. * Note Leut. 19. v. 17. Ezek. 33. v. 3â— * Note * Note Note Act. 24 v. 25. * Note 1. King 22 v. 8. * Note * Note Job 6. v. 10. Ezek. 33 v. 3. * Note * Hose 6. v 5. Note * Note Jere. 1. v 17. Note Isa. 62 v. 16. * Note Ierem. 20. v. 9. * Note * Note * Note * Note 1. Cor. 3 v 18. * Note Prou. 30 v. 2. v. 3. * Note 1. Cor. 4 v. 10. 2. Kings 9. vi 1. Act. 26 v. 24. * 1. Cor. 1. v. 25. Note 1. Cor. 1. v 21. 1. Cor. 1 v. 18. Luk. 24. v. 2 Luk. 15. v. 17. 1. Cor. 1. v. 18. Note Luk. 12 v. 20. Note Heb. 6. v. 4. Note Psal. 37 v. 35. Ps. 129. v. 6. Iob. 5. v. 3 Iob. 5. v. 4. v. 5. Amos. 2. v. 9. The doctrine 1. Cor. 3. v. 19. The vse Note Tit. 2 v. 12. Note Note Note Note Note Luke 34 v. 25. Note Iude. v. 9. Note The doctrine Note Note Isay. 66. v. 17. The vse Note Note Ephes. 5. v. 3. Note Ier. 22. v. 8. Note v. 9. The doctrine Note Ionah 1. v. 11. v. 12. Iosh. 7. v. 8. v. 12 Note Iob. 8. v. 11. Note