Lord of Israel the kindnesse of thy youth the lose of thine espousals when thou wentest after me in the wildernesse in a land that was not sown Our first works and our last works are commonly our best works when we begin first to live the life of grace and when we are ready to die and are entring upon the life of glory how excellent is our marriage how savoury our words how heavenly our conversation Even so it is when we are delivered from any great danger when enlarged with any singular comforts how lively how zealous and how active are we Call to minde the fifth of November 1605. when we were delivered from that barbarous Gunpowder-treason how forward were we in making laws against Papists how severe in suppressing Jesuites how zealous in setling true Religion Iâ— Iâ— reported of the City of Berne when first delivered from Antichrist when that State cast off that Romane bondage and reformed Religion that they wrote the day of their Redemption upon pillars in letters of gold And it is observable that in all the ages of the Church God hath set out himself to his people by such names and titles as were most suitable to his present dispensations or such as were of the last edition And why so But that his late mercies might be the better considered and remembred Hence in the beginning he was called the most high God the possessour of heaven and earth who had made all by the word of his power Under those times Melchisedech blessed Abraham Blessed be Abraham saith he of the most high God possessor of heaven and earth And Abraham covenanted to take nothing from the King of Sodome and that under these terms I have lift up my hand unto the Lord the most high God possessor of heaven and earth that I will not take from a thread to a shoe-latchet and that I will not take any thing that is thine Afterwards when God entred into a covenant with Abraham and his seed he was called the God of Abraham and Isaac and Jacob. And under those titles God gave his charge to Moses when he sent him to bring his people out of the Land of Aegypt I am the God of thy Father the God of Abraham the God of Isaac and the God of Jacob. After that he was called the God that brought them out of the Land of Aegypt out of the house of bondage Such was the preface to his law I am the Lord thy God which have brought thee out of the Land of Aegypt out of the house of bondage And so it continued for many generations even until he brought them out of Babylon And then saith the Lord It shall be no more said The Lord liveth that brought them out of the land of Aegypt but The Lord liveth that brought the children of Israel out of the land of the North. And now under the Gospel he is known by this most excellent name The God and Father of our Lord Jesus Christ And why so But because our redemption by Christ is the last and the great work he hath done for his Church and most fresh in our memories Whilest therefore mercies are fresh and work most upon the heart doe something in remembrance of Gods goodness and why not then write them downe in a Journall A small matter I should think whilest the heart is warm and well affected with the present sense of some singular pledge of Gods loving kindnesse may easily perswade to this duty 5. And finally love the Lord for his goodnesse If any thing under heaven will constrain us and help forward this duty love will Oh! love the Lord all ye his Saints saith the Psalmist And indeed none but Saints can love him He knocks at every dore and as it were pulls every man by the sleeve and saith Oh! love you the Lord Let the drunkard love his cups and the adulterer his harlots and the covetous person his bags but do you that are Saints love the Lord. For the Lord preserveth the faithfull and pletifully rewardeth the proud doer When one bucket goes downe the other will come up When Pharaoh is drowned Israel is saved When Haman is hanged Mordecai is advanced When proud doers are plagued the faithful are delivered Oh! love the Lord therefore And indeed love is all that God looks at in us and expects from us and where there is love there is no lack After so large a repetition of the great things God hath done for Israel What saith Moses to them doth God now require for all this but that you would love him And indeed love is complementumlegis the fulfilling of the Law Neither circumcision nor uncircumcision availeth any thing saith the Apostle but faith that worketh by love Faith and Love are like a pair of Compasses Faith like one point fastens upon Christ as the center and Love like the other goes the round in all the works of holinesse and righteousnesse Now certainly Love hath a good memory or would have a good memory What we slight we soon forget but what we love we endevour to lay up sure in our memories Vbi amâ—r ibi animus Where our love is our minde is Where our treasure is there will our heart be It was the eye that made the match That which which the eyesees not the heart desires not And as love came in by the eye so it delights by the same dore to look after that beloved object Such a soul that hath seen God in all things and therefore loves God above all things delights still to look after God in all his wayes that he may love him more and more Such a soul loves God as Jonathan loved David 1. Amore unionis with a love of union the soul of Jonathan was knit to David for he loved him as his own soul 2. He loved him amore complacentiae with a love of delight for it is said that Jonathan delighted much in David 3. He loved him amore benevolentiae with a love of good will for Jonathan said to David Whatsoever thy souldesireth I will even do it for thee Even so doth a gracious heart love God not onely with a love of union and a love of delight but with a love of good will too who saith to God as Paul at his conversion Lord what wilt thou have me to do Such an one is ready to suffer what ever may be inflicted on him and to do what ever may be required of him especially whatsoever may testifie how well he remembers God and his loving kindnesse to him CHAP. VIII Severall arguments propounded by which Christians may be provoked to keep such a Journall or Diary as hath been commended THat such Christians as have any abilities for the keeping of such a Journal or Diary as hath been commended to them may be encouraged thereunto I shal in the second place propound these foure arguments First it is
yet making many rich as having nothing yet possessing all things as sorrowing yet alwayes rejoycing I can take more content in my tears then they in their dayes of jollity Have they health peace liberty money I am more in comforts more singular in promises more abundant God deals with his and the world as Joseph dealt with his Brethren their sacks were all fill'd and their money put into their sacks But Benjamin shall have the silver cup which proved a pledge of love at the last All are bountifully feasted but Benjamin's messe is best God is good to all but his owne shal have something over and above riches and the God of riches honour liberty health and a good right to them with a gracious use of them which the world never had And not onely so but in that salvation wrought for mankinde by the death of Jesus Christ Gods owne people have something more then others according to that of the Apostle He is the Saviour of all men especially of them that believe He saves all that is from that inevitable ruine the sin of Adam had involved them in and making them salvable upon conditions of another covenant so that now salvation is not impossible as it was before Christ but may be offered to any man even the Jailor a boysterous bloody fellow upon condition of believing according to the tenor of that commission He that believeth shall be saved So that a speciall salvation is afforded to believers Christ was a ransome for all 1 Tim. 2. 6. but the Saviour onely of his body Eph. 5. 23. He redeemed all from present ruine but called and justified and glorified onely whom he knew before and had predestinated to be conformed to his Image He saves none thus but those for whom he prayed and he prayed not for the world 2. Such even in those outward enjoyments have something more singular then the world that little that a righteous man hath is better then the great revenues of the wicked their wealth is better their liberty better their honor better their peace better then other mens For they have these things mercy with them and a blessing upon them They have these things as by the same covenant so with the same love that they enjoy Jesus Christ and a little blessed is better then a world enjoyed It is said of Isaac that he sowed his ground and received an hundred sold and the Lord blessed him He waxed great and grew on till he became very great but the Lord was with him and blessed him Others have a bit and a whip a crust and knock rich and reprobate honorable and damned Abundance and go ye cursed at the last A little in mercy is abundance and abundance with blessing is Gods plenty And indeed he that can blesse a little can blast a great deal If Cain till the ground and sow his seed the earth is cursed to him it shall not bâ—ing sorth or yeeld to him her strength Hence the word in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both bounty and blessing and indeed that is truely bounty that is thus blessed Rom. 15. 29. 1 Cor. 10. 16. 2 Cor. 9. 5. 3. God ever gives to his owne satisfying mercies contenting goodnesse No man but a childe of God could ever truely say as Jacob did I have enough Joseph is alive My redeemer liveth There is much difference between the men of Gods hand that are the men of this world and the men of his heart and there is as great a difference betwixt the â—â—lâ—ing of the belly and the satisfying of the â—oul Thou fillest their bellies saith David speaking of the men that are his hand with 〈◊〉 â—id treasure but as for me I will behold thy 〈◊〉 in righteousnesse I shall be satisfied when I â—wake with thy likenesse These outward things to the world is but a belly-â—ull and how soon is the belly emptyed but they â—hat hunger and thirst after righteousnesse shall be satisfied God gives the world the worlds goods but not the Saints goodnesse He gives the world as sometimes he did to Israel their request but sends leannesse into the soul a fat purse and a fat heart a whole estate and a whole heart a fat body and a â—ean soul but he deals better with his own he fulfils the desires of them that fear him If he afflict them he sanctifies their afflictions or they are not satisfied If he give to them he gives them all things that concern life and godlinesse or they are not satisfied If he forgive them he forgives all their iniquities and remembers their sin no more or they are not satisfied Hence it is observable that the Saints of God in the Old Testament are ever mentioned in the Gospel with honor but their faults and failings never remembred Ye have heard of the patience of Job saith James so have we read something of his impatience but that is quite forgotten Ye have read of the Faith of Abraham of the Grief of Lot for the David the Wisdome of Solomon c. 〈◊〉 their sins are not remembred in the Gospel On the contrary those wicked ones whosâ— names are recorded in the Old Testament are never mentioned in the New Testament but with some blot as Cain who was of that wicked one Ismael the persecuter Esaâ— the profane Balaam the covetous Corah the Gainsayer c. But what saith the Lord of these In those dayes and at that time the iniquity of Israel shall be sought for and there shall be none and the sins of Judah and they shall not be found for I will pardon them whom I reserve 5. Take great heed that the want of some one thing do not rob you of the comfort of all the mercies that you enjoy besides For such is the perversnesse and waywardnesse of mans nature that though some have had more have more and look to enjoy more then they can either want or wish for yet they are more troubled with the sense of one want then they are comforted in or thankful for all they have This was not onely the fault of Aâ—ab whom not the royalties of the Kingdome nor the Cities he had built nor the Ivory house that he had made would content and comfort unlesse he might have Naboth's vineyard also which was denyed him Nor was this the fault of Haman alone who though he did what he listed and had what he pleased under the favour of his royall Master yet lost the comfort of all because 〈◊〉 would not bow What avails all saith he so long as I see Mordecai sitting in the Kings gate but it was the fault of good â—achel that was able to wrestle with God who though she had what a loving Husband could afford her yet would die of the â—ullens because she had no Son Yea even Abraham as some think failed in this who brake out
faln into hell if I had not faln into â—in Onesimus therefore departed saith St. Paul to Philemon that thou mightest receive him an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an eternall So it is in the Originall And thus if our sins were heavy Gods mercies would be weighty and worth the recounting Were our fins often in our eyes Gods praises would not be long out of our mouths We that see we have deserved nothing would be thankfull for every thing and rather then his mercies should be forgotten would keep some remembrances by us of Gods goodnesse to us who is every day mindfull of us 2. Remember oftne your low and poor condition It is little peradventure that yâ—â— haâ—â— but was it not lesse God commands his people this duty Remember that thou wast a serâ—ant in the land of Aegypt This they were enjoyned to do when they came yearly to offer up their basket of first-fruits to the Lord. Thus they must say A Syrian ready to perish was my Father and he went down into Aegypt and â—ojourned there with a few c. 〈◊〉 King of Sicily who was by birth but a Potters Son would alwayes be served at his Table with earthen vessels that he might ever be mindful of his low mean condition at first Jacob did so With my staff I came over this Jordan His condition was low when the earth was his bed a stone his pillow and the heaven his canopie over his head he is thankfull for this because he forgâ—t not his low estate He that well remembers what he once wanted will not forget to be thankful for what at present he enjoys Humility is a good spur to thankfulness I have read of two garments in Scripture of excellent use First the garment of humility Be 〈◊〉 with humility saith Peter and the garment of praise Christ is said to appoint to them that mourn in Zion the garment of praise for the spirit of heavynesse The under garment is commonly plain and of lesse worth but the upper is very costly Let humility be like the first It is no matter how vile we be in our own eyes but let praise be the upper garment Be ye rooted and built up in Christ faith the Apostle and established in the faith abounding therein with thanksgiving He that is rich in faith and low in humility will make his upper garment costly will be abundant in praises 3. Labour to understand a mercy aright Endevour to discern the height and breadth of a providence weigh every benefit bestowed skilfully The reason why the Israelites remembred not the multitude of Gods mercies was saith the Psalmist because they understood not his wonders in Aegypt Moses told them that they had seen all that the Lord had done before their eyes in the Land of Aegypt unto Pharaoh and unto all his servants and unto all the land The great temptations which thine eyes have seen the signes and thâ—se great miracles And yet the Lord hath not given you an heart to perceive and eyes to see and ears to bear unto this day It is true they had eyes and ears but they wanted an understanding heart to perceive and discern God in all Hence it comes to passe that as a proud man will not be mindfull so an ignorant man cannot remember God and be thankfull It is good therefore not onely to remember our low and sinfull estate that we may be humble but to understand the loving kindnesse of the Lord that we may record his favours The reason why the Disciples forgâ—t what Christ had done done and therefore mistook him when he had them take â—eed of the leaven of the Pharisees and Sadduces was they did not understand the miracles of the five loaves amongst the five thousand nor the seven loaves amongst the foure thousand nor how many baskets they took up They did not well understand nor seriously consider the mighty power of his divine nature by which he did all that You shall do well therefore to understand a mercy fully in all the causes circumstances manner and means of working Sometimes he works without means and then his works are miraculous sometimes by weak means and then his works are wonderfull sometimes by contrary means so that losses enrich us divisions unites us and our routing in battle makes us conquerors and then his works are glorious Hence the Lord commanded his people to understand why he gave them that good Land to possesse it not for their righteousnesse for they were a stiffe-necked people but for his Name sake and for the wickednesse of those Nations which were driven out before them It is not an easie matter for men to hit right oâ— the true reason of Gods dispensations of mercy or judgement Hence Samuel advised the people of Israel to consider that is to weigh ponder wel in their hearts what great things God had done for them Now we all know things that are not known and therefore lightly valued are soon forgotten when matters that are looked at as things of price and worth are laid up very carefully It is good therefore when our thoughts dwell upon mercies Omnis festinatio caca swift passengers cannot be serious observers a transient thought is too mean for a standing mercy one mercy enjoyed deserves more serious thoughts then a million of miseries do one hearty tear our mercies are from God our calamities from our selves Understand this well and consider this seriously you cannot be unmindful of the loving kindnesse of the Lord. 4. Would you write down the great things of God in a book that you might never forget them Take speciall notice of the actings of God in the wayes of his gracious providence whilest they are new and fresh in memory together with the workings of your hearts whilest they are so considered Oh! what vows covenants purposes resolutions are made and entertained then Omne novum valde mutat saith Scaliger New things fresh mercies make a wonderful change upon mens spirits for the present Omnia subita videntur majora saith Cicero All sudden and unexpected passages seem very great at first fight and work very much upon the heart Observe then what joy what thankfulnesse what meltings what resolutions And what you doe doe quickly strike while the iron is hot Qui tardâ— fecit diu noluit saith Seneca He that is slack in his performances was but unwilling in his resolutions Oh! remember your first love when you were newly converted and brought home to God how zealous lively active forward and savoury were you in the wayes of God So much the Lord tells his people by the Prophet Hosea that at their restitution and Gods reconciliation with them they should sing at in the dayes of their youth as they did when they came out of Aegypt Then sang Moses and Aaron A converted condition is a singing condition God takes special notice of this I remember thee saith the
Journall 164 1. Ab excellenti It is an excellent duty Ibid. 2. Ab aequo It is very just and equal 167 3. A necessario It is very necessary 170 1. In regard of the badnesse of our memories Ibid. 2. To prevent the great sin of unthankfulnesse 171 3. To prevent the great danger of forgetfulnesse 172 4. Ab utili It is a profitable course and that in 7 regards 174 1. It would be an excellent way to perpetuate the memoriall of some and promote the good of others 175 2. It would bring us into great acquaintance with God 176 3. It would much enlarge our hearts with love to our God 177 4. It would enlarge our hearts with kindnesse and compassion to our Brethren 178 5. It would much encrease in us selfabasement of heart 179 6. It would provoke us to thankfulnesse 180 7. It would very much help our faith 181 Rom 4. 20. Mark 5. 34. Heb. 11. 29 30. Mat. 8. 13. Mat. 15. 28. Prov. 12. 26 Joh. 1. 12. Rom. 8. 17. Joh. 1. 16. Mark 2. 5. Luk. 15 22. Gen. 45 25 26. Psal 74. 14. Gen. 32. 10 11. 1 Sam. 17. 36. 2 Tim. 4. 7 18. Ephes 3. 8. Mark 4. 24. Luk. 8. 18. 1 Tim. 6. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vid. marg Isa 7. 16. Prosp de ingratis â—ongenitae in Christo gentis mihi castus ah alto Insinuatus amor proprias excedere vires Me jubct Psal 55. 13 14. 2 King 3. 11. Chap. 2. 15. Deut. 33. 24. Job 12. 5. Neh. 11. 17. 12. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Sam. 7. 12. Josh 22. 34. Os Diaboli Irenaeus Neh. 9. 5. Vrsin Catech Ecclus. 23. 11 12. Job 36. 27. Ascensus gratiarum descensus gratiae Psal 116. 7. rests Hebr. Prov. 25. 11. Heb. Ps 119. 126 127. Allusion to the Authors name Bedle an officer of a Court a Bailiffe errant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. Minshewes Dictionary Dr. Cowels Interpreter Mr. Greenhams works folio p. 3. B. Andrews Caâ—ech fol. referring to Lâ—v. 7. 15. Dr. Gouge Valer. Maxim l. 2. c. 1. 2 Tim. 3. Luk. 6. 35. Ingrato quod denatur deperdâ—ur Senâ—â— Ingratitudo â—eneficiorum perditio Vâ—ntusureus siccans c. Bernard â—n Cantic Serm. 5â— Job 36. 9. Psal 28. 5. Ambulandum est praeceptis per viam Regiam B. Andrews Catech fâ—l p. 91. Psal 40. 5. 71. 15. 94. Qui timet esse bonus non timet esse malus Mal. 3. 16. Neh. 13. 2. Verba vivenda non legenda Aug. Fgidius Abbot of Norimberg Boni Catholici sunt qui fidem integram sequnâ—ur bones mores Dan. 8. 13. marg Diarium Iâ—inerariuâ— Psal 107. 6 8. â—â—a 78. 40 42. Deut. 4. 9. 6. 12. Psal 78. 1â— 4â— 106. 7 1â— 21. Mat. 16 8 â— 1â— Luk. 17. 17. Isa 17. 10 11. Exâ— 1 33. Joâ—h 4. â— 9. Numb 15. 38 39. Exod. 13. 3. Luk. 1. 74. 1 Cor. 11. 24 26. Psa 78 5 6. Exo. 17. 14. Psa 78. 38 39. Doct. Psa 1â— titl Exod. 14. â— Psal 8. 3. Isa 53. 1. Eph. 6. 12. â— Tim. 3. 12. Exo. 12. 38. 1 King 12. 30. 2 Chr. 31. â— 1 Sam. 16. 1â— Ezr. 3. 3. 4 10. Nehem. 3. Matt 6. 33. Ioh. 8. 21. 2 Chr. 17. 8. Judg. 9 4. 3. 15. 5. 31. 1 Kin. 4 2â— 2 Chro. 13. 17 Act. 8. 1. 9. 31. Psal 37. 37. Numb 23. 10. Psal 37. 38. Psal 52. 5 6 7. Prov. 23 33. Mat. 12. 34. Num. 16. 9. 1 Ki. 11. 26. Lam. 5. 8. Judg. 9 15. Pro. 18. 1â— Act. 15. 39. Jer. 32. Job 17. â— Ki. 10. 16. 1 Ki. 12. 13. Isa 11. 9. Ezek. 47. 2 Kiâ— 10 8. Tit. 1. â—lt Aug. in Pâ—â— 30. Jude v. 12. Heb. 10. 38. 1 Ki. 20. 24. Jer. 18. 1â— Exod 4. 24 26. Act. 22. 6 7. 1 Tim. 1. 13 14. Joh. 9. 25. Psa 87. 5 6 Phil 10. Rom. 16. 〈◊〉 Exod. 13. 3. Gen. 21. 7. 1 Tim. 1. 1â— Isa â— 3. Isa 40. 29. â— Sam. 17. Exod. 3. 11 13. 4. 10 13. 5. 22. 6. 12 30. â— Tim. 4 7. 1 Tim. 4. 16 17. Gen. 39. 8 9. 2 Sam. 16. 7 â— 11 12. 2 Pet. 2. 9. 1 Sam. 17. Psal 127. 1. Gen. 7. 16. Joh. 8. 59. Prov. 4 3 4. 31. 1 2 3. 2 Tim. 1. 16 17. Zach. 4. 10. 1 King 17. 6 9. Deut. 9. 18. 19. â— 10. 10. 1 Sam. 1. 27. 〈◊〉 2. 8. Joh. 11. 4â— Heb. 5. 7. Eph. 3. 20. Prov. 23. 4. Act. 14. 17. sal 23. 5. Gen. 18. 33. Gen. 21. 16 17. Psal 85. 8. Kin â— 14. Gen. 31. â— 33. 10 11 28. 16. Est 5. 11. 1 Sam. 17. 37. 2 Cor. 1. 3. Psal 84. 11. Psal 18. 2. 41. 3. Rev. 21. 7. 1 Sam. 30. 6. Hab. 3. 17 18 Mic. 7. 1 2. 3 4 5 7. 2 Cor. 6. 10. Jer. 9. 23. Ps 144. 15. Rom. 8. 32. 1 Cor. 3. 21 22. Gen. 34. 23. Gen. 1. Job 1. 2 Sam. 19. 30. 1 Sam. 5. 4. Act. 28. 3. â— Sam. 12. 30. Phil. 4. 15. â—st 6. 8. Josh 23 14. 2 King 9. 25 36. Heb. 13. 4. Exod. 20. 7. Psa 1â—9 65. 2 Chr. 4. 10. Jonah 1. 3. Luk. 1. 54 55 69 70 71. Psal 84. 11. Prov. 20. 7. 1 Tim. 4. 8. Ioh. 21. 15. 2 Cor. 6. 17. 1 Cor 7. 1. Pro. 28. 13. Act. 9. 6. Col. 3. 16. Josh 1. 5. Heb. 13. 5. Psal 84 11. Psal 18. 2. 119. 94. Gen. 45. 19 20. Rom. 5. 10. Psal 50. 10. â— 95. 4. Gen. 50. 20. â— Sam. 16. 13. 1 Sam. 17. 33. Exod. 18. Judg. 7. 7. Exo. 11. 13. Jer. 38. 6 7. Jerem. 32. 3 39 11. 1 Sam 14. 6. Gen. 2. 5 20. Gal. 4. 4. â— Exo. 12. 41. Matt. 14. 29. P. a. 107. 29. Mar. 5. 41. Luk. 7. 14. Joh. 11. 39. 2 Sam. 16. 22. Prov. 5. 14. Ezek. 37. 2. 10. Psal 123. 2. Act. 1. 7 Lam. 3. 26. 1 Kin. 10. 8. Prov. 3. 17. Jer. 30. 18. Psal 27. 13 14. Psal 37. 16. Gen. 48. 18. Ps 73. 3 14. 1 Sam. 17. 39. 1 Kâ— 21. 13 Act. 3. 6. Matt. 4. 9. Jerem. 52. 2 Sam. 12. 7 8. Cen. 23. 15. Gen. 48. 11. Phil. 4. 12. Eccl. 5. 10. â—ob 42. 12. Job 5. 6. Psal 75. 6 7. Gen. 32. 10. Dâ—â—t 26. 5 6 7 8 9. Est 6. 1 2. Gen. 2. 17. Josh 1. 1 2 7 13 15. Deut. 3. 25. Mar. 10. 21. 2 Sam. 16. 12. Gen. 2. 16. Deut. 34. 6. Est 5. 11. Ps 127. 4 5. Deut. 33. 24 25. Gen. 49. 20. Heb. 12. 7. 1 Tim. 4. 10. 2 Cor. 11. 22 23. Gen. 43. 34. 45. 2. 1 Tim. 4. 10. Mar. 16. 15 16. Rom 8. 29 30. Joh. 17. 9. Psal 37. 16. Gen. 26. 12. Gen. 4. 12. Psal 17. 14 15. Matth. 5. 6. Psa 106. 15. Ier. 31. 34. Jam. 5. 11. 1 Joh. 3. 12. Gal. 4. 29. Heb. 12. 16. 2 Pet. 2. 15. Jude v. 11. Jer. 50. 20. 1 Kin. 2. 14. Est 5. 13. Gen. 30. 1. 15. 12. Act. 25. 23. â—st 7. 10. 1 Ki. 18. 38. Dan. 4. 30 31 32. Matt. â—4 2. Eccles 1. 2. Psal 46. 1. Gen. 28. 15. 1 Cor. 7. 31. Psal 90. 2. 1 Joh. 1. 5. Psa 117. 57. 2 Ki 7. 6 7. Eccles 1. 2. Cant. 5. 10 16. Jon. 4. 6 8. Col. 3. 2. Isa 2. 22. Psal 39. 5. Phil. 3. 2. Mat. 10. 17. Psal 49. 16. 62. 9. Isa 40. 15 17. Mica 7. 4 5 6. 2 Ki. 18. 20 Matth. 16. 22. Gal. 2. 12 13 14. Est 6. 3. Act. 27. 23. 1 Sam. 25. 21. 2 Kin. 4. 13. 1 Sam. 1. 27 28. Mat. 5. 47. Isa 38. 3. Neh. 13. 14. Gal. 6. 10. Rom. 12. 26 8. 9. 1 Sam. 18. 4. Joh. 15. 12. Jer. 38. 11. Mat. 16. 23. Gen. 44. 33. Jon. 1. 12. 1 Cor. 6. 17. Luk. 12. 33. Eph. 4. 28. Pro. 28. 27. â— Cor. 9. 6. Prov. 9. 12. Phil. 3. 13. Luk. 2. 52. Judg. 8. 16. Psal 94. 12. Mic. 6. 9 1 Joh. 5. 13. Rom. 1. 8. 1 Thess 5. 18. 1 Cor. 5. 2. Isa 53. 5. Rev. 3. 21. Gen. 47. 9. 1 Pet. 1. 6. Hos 5. 15. Job 1. 21. Heb. 11. 25. Gen. 39. 9. Neh. 6. 11 Judg. 11. 34 35. 1 Sam. 25. 32 33 34. Gen. 39. 10. Mat. 25. 21 Luk. 16. 24 28. Psal 40. 10. Ps 105. 2 66. 16. Ex. 18. 8 10. Mar. 5. 19. Psal 148. 1 2 3. Psa 119. 96. Prov. 30. 8. Deut. 9. 7. â—phes 2. 11 12. Eze. 20. 43. Act. 26. 9 10 11. 1 Cor. 15. 10. 1 Tim. 1. 13 v. 15. â—â—n 42. 21. Philem. 15. Deut. 5. 15. 26. 5 6. Gen. 32. 10. 1 Pet. 5. 5. Isa 61. 3 Col. 2. 7. Psal 106. 7. Deut. 29. 2 3 4. Matt. 16. 9 10. Deut. 9. 3 6. 1 Sam. 12. 24. Hos 2. 15. Exod 15. 1. Jer. 2. 2. Gen. 14. 19 22. Exod. 3. 6. Exod. 20. 2. Jer. 16. 14 15. 23. 7 8. 2 Cor. â—1 3. Eph. 1. 3. Psal 31. 23. Deut. 10. 12. Gal. 5. 6. 1 Sam. 18. 1. 19. 2. 20. 4. Act. 9. 6 â— Ab excellenti Rev. 2. 17. Act. 27. per tot Joh. 2. 11. 4 54. 1 Sam 2. 27 28. 1 Sam. 15. 17. 2 Sam. 12. 7 8. Amos 4. 6 7 8 9 10 11 12. 2. Ab â—que Gen. 8. 1. 19. 29. 30. 31. 1 Sam. 1. 9. Gen. 8. 1. Jonah 4. 10 11. â—sa 49. 15 16. Jor. 2. 2. Gen. 18. 12. 1 Pet. 3. 6. Psal 56. 8. Mal. 3. 16 17. Act. 10. 4. Gen. 40. 14 23. Revâ— 20. 〈◊〉 Matt. 25. 35. 3. A necessario Gen. 33. 1. 25. 29. 41. 9. Psal 40. 5. Psal 9. 17. 10. 4. 50. 16 17 22. Eccles 9. 14 15. Psal 50. 22. Act. 1â— â—3 4. Abutili Ps 107. 43. 1 Tim 6. 17. Jam. 1. 17. Rom. 11. 29. 1 Joh. 4. 19 Psal 91. 14. Prov. 8. 17. Joh. 14. 21 23. 2 Cor. 1. 3. Heb. 6. 17 18. Psal 16. 2 3. 1 Joh. 3. 14. Mâ—tt 25. 34 40. Ps 8. 3 4. 144 3 4. 2 Sam. 9. 7 8. 7. 18 19. 1 Pet. 5. 5. Exo. 18. 34. Psa 50. â—3 67. 5 6. Exod. 17 9. 7. 20. 5. 17. 14. 1â— Psal 37. 25. Gen. 4â— 1â— 16. Rev. 21. 7. Sam. 7. 12. Psal 31. 20. 1 Cor. 4. 17. Phil 3. 10 21. Gen. 45. 3. Phil. 1. 23. Psal 16. â—ls