Selected quad for the lemma: master_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
master_n	great_a	king_n	place_n	2,734	4	4.1078	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13010	XI. choice sermons preached upon selected occasions, in Cambridge. Viz. I. The preachers dignity, and duty: in five sermons, upon 2. Corinth. 5. 20. II. Christ crucified, the tree of life: in six sermons, on 1. Corinth. 2. 2. By John Stoughton, Doctor in Divinity, sometimes fellow of Immanuel Colledge in Cambridge, late preacher of Aldermanburie, London. According to the originall copie, which was left perfected by the authour before his death.	Stoughton, John, d. 1639.; Burgess, Anthony, d. 1664.	1640 (1640)	STC 23304; ESTC S100130	130,947	258

did they fell downe flat as it were and worshipped the God of Israel I made choise of these the rather among infinite examples because I may paralell both with the thing in hand for the Preaching of the Word is but like the sounding of Rams-hornes in the judgement of carnall men towards the shaking of the wals of Iericho towards the casting downe the strong holds of sinne And the former would make a sweet Embleme of it A Souldier with a Trumpet in the right hand and an earthen Pitcher with a Lamp in the left hand lively representing the Minister who doth both in his ministery sound the Trumpet of the Gospell and in his martyrdome break his body like some earthen pitcher that the glory of God might breake forth through the humane frailtie like a Lamp and shine more bright and cleare But I must passe over these I will touch but one thing and so conclude for there is yet another respect in which God gets glory by this order and that is because by this meanes he takes try all of the obedience of his children whether they will entertaine such homely messengers for his sake who sends them and yeeld obedience to him whose will they publish But too much of this argument which I am affraid some may think needlesse or fruitlesse and the truth is I should not have gone so farre in this path if I had not observed some worthies of Israel all the way before me 2. CORINTH 5. 20. Now then we are Ambassadors for Christ as though God did beseech you by us we pray you in Christs stead be ye reconciled to God IT is reported of a Saracen Ambassador to Charles the Great that sitting in the Emperors Hall at dinner with him and observing two tables full of guests the lower of poore people invited according to his accustomed manner in ragged weeds and simple apparell he asked what they were the Emperor answered These are the Servants of our God whom we Christians worship and I entertaine them for his sake the upper full of gallants Courtiers in gold chains and gay attire he asked also what they were the Emperor answered these are my servants that attend upon my person O said the Saracen if you preferre your servants before the servants of your God that they be brave and costly and these be base and beggarly I will never embrace your religion I may not thinke there is any sonne of scoffing Ismael here any bastard Saracen among these true sonns of Abraham sonnes of Promise sonnes of the Prophets that will pick a hole in the coat of Gods true servants his Ambassadors that so they may picke a quarrell with Gods true religion I may not thinke so And yet I thinke I may take occasion here to take away all occasion of doubting that may perhaps arise in some weake judgements For as Aristotle could not better apprehend or expresse the magnitude of God then by the magnificence of the King of Persia so there may be some babes in Christ not throughly weaned from the vanities of this world that would require some outward eminencies in the Ministers of the Word to prove that they are Gods Ambassadors which if they be wanting though they dare not contradict the truth because they professe to believe so much yet they cannot conceive the mystery because they do not believe so much as they professe And therefore having cleared this the last time why God made choise of meane men for this honourable office rather then of the Glorious Cherubims and Seraphims rather then of the sonnes of the mighty give me leave now to produce some few evidences by which it may appeare that these men are indeed Gods Ambassadors The ground of this is plaine as I touched also before for this great world is a little Kingdome wherein God is the soveraign Lord the King of Kings and all men for their possiessions are his tenants for their functions his Lievtenants and in this great world the little flock of Christ is a great family in which God is the great Master of the family There can nothing be done in this family in this Kingdome without the authority of this Master of this King and therefore the Ministers of the Word must needs be dispensers of his speciall favour in the great family of his Church from him as from the great Master of this family And againe Ambassadors of his Royall pleasure in his Kingdome of the world from him as from their supreme Lord the King of Kings But why doe I produce the ground the Text is plaine We are Ambassadors for Christ and if you cast your eyes back to the foregoing verse you shall see from whom namely from God And the same Apostle in the last of the Ephesians useth the same word to the same purpose For whom I am an Ambassador in chaines where a man would think hearing of an Ambassador that he spake of a golden chaine and in some kind of vanity boasted of it And indeed the servants of God are noble and free though fettered in chaines of Iron as the slaves of sinne are base prisoners though in chaines of Gold And in this sense I thinke I may allude to the story and custome of wearing chaines and say the Divell deales with them as the Aetoli scoffingly said of Titus Flaminius the Romane Generall who pretended liberty to the Graecians but yet held some principall Cities by Garrisons that he made their clog smoother indeed than it was under Philip King of Macedon's tyranny but as heavie as it was And again Their feet are free from the stocks but their necke is under the yoke but this by the way The same thing is affirmed every where through the Scripture in equivalent termes Prophets are called Men of God in the Old Testament and Timothy in the New is stiled a Man of God and all Apostles Servants of Iesus Christ the Servants of God and Angels of the Churches for this reason But why do I enforce the Text the truth is plain and who is there here that doth not acknowledge it Who is such a fresh Proselyte in the Lords familie that doth not know his cognizance his livery As the Disciples said ignorantly to Christ himself Art thou only a stranger in Israel and knowest not these things So it may be truly said to that Christian if there be such an one Who is such a novice in Gods schoole that if he hath but learned the Alphabet of the language of Canaan cannot tell that they speak the language of Canaan Thou art a Galilean thy very speech bewrayes thee said the maid to Peter So may every Christian see the Minister by his speech as Socrates did and know where they are and from whom they come or if any doe not understand them when they tell them whose Ambassadors they are it is because they have not an interpreter as the Eunuch said to Philip they have not the Spirit of God which

workes that I doe shall he doe also and greater workes then these shall he doe greater workes then these O blessed Saviour might the Disciples say how can that be Thy name is Wonderfull the great Counsellor and thou dost wonders alone and is not this one of thy great wonders how we should conceive the wonder of this speech greater workes then these O blessed Saviour The Schooles of men have an Axiom among them indeed Many Schollers are better than their Masters but we have learned another lesson in thy Schoole The Disciple is not above the Master and it is enough the Disciple be as the Master is it is enough O humble Saviour among proud sinners it is too much greater workes then thou O Lord didst not thou cure all diseases cast out Divels didst not thou rebuke the Feaver and it durst not stay chide the winds not as he in the Poet expostulate with them but chids them with authority rebuk't the winds and they were silent calmed the Sea and walked upon the swelling waves as it were upon some Marble pavement and can there be greater works then these But who was that O Lord was it not thou that diddest raise the dead that Rulers daughter at the house the Widows sonne at the Hearse the two sisters brother I meane Lazarus in the grave when he that stunk was revived with thy sweet voyce and he that was bound hand and foot with linnen cloaths which was a miracle in a miracle as a Father speakes came forth and walked and can we do greater works then these Now we have begun to speak unto our Lord suffer us to speake once more though we be but dust and ashes Didest not thou feed five thousand men with five loaves five loaves which by a strange Arithmetick were so multiplied by Division and so augmented by Substraction that five loaves sufficed five thousand guests and yet twelve baskets full were gathered up for thy twelve Apostles Didest not thou cure the poore woman of her incurable issue of blood with a touch of the hemme of thy garment only it was her contactus but thy vertue O blessed Lord that did it and shall we doe greater workes than these Yes they doe greater miracles saith Augustine Majus enim est quod sanet vmbra quàm quod sanet fimbria comparing the last I mentioned with that which is recorded of Peter in the Acts that those which had diseases were healed by his shadow as he passed by and they did greater workes that were no miracles then all the miracles that Christ wrought and they were the conversion of many soules to God by their ministery and good reason it should bee thought so for if a shadow a privation a nullity may produce such a reall effect then what shall we think of the light of the Gospell the most beautifull the warmth the most active the truth of the Gospell the most powerfull quality in the world if we believe the Wiseman and two of which are so transcendently excellent that it hath beene said that if God himselfe would take a visible shape he would make a body of light which should be acted and animated by truth as by a soule Thou hast made light thy garment and thou lovest truth in the inward parts Yea and that same Father affirmeth that the justification of a sinner is a greater worke then the creation of a World Aut si aequalis sit utrumque potentiae certè hoc est majoris misericordiae as he concludeth it The Schoole follow him in this and dispute whether it be not simply the greatest worke that ever was and determine that it is ex parte effectus averring that the least worke of grace is greater then the greatest in nature they doubt also whether it be miraculous and leave it doubtfull Our moderne Divines give a reason of it because in creation there is only a negative indisposition of nothing to being but in regeneration there is besides a positive opposition of sinne to grace I will not now discusse whether this be precisely true or no but a great work it is without question as may appeare by the act which is called in Scripture a rising from the dead Blessed are they that have their part in the first resurrection saith the Spirit in the Revelation a generation except a man be borne againe he can never see the kingdome of God saith Christ to Nicodemus a new creation saith Paul to the Corinthians it appeares likewise by the effect the which is called the new heart Create in me O Lord a new heart A new man That the new man may be renewed daily A new creature Neither circumcision nor uncircumcision availeth any thing but a new creature It appeares lastly by the terms between which there is as much difference as betweene light and darknes death and life Heaven and Hell the Divell and God immane quantum for these are the termes betweene which this mutation runnes as the Scripture teaches us Who can bring to passe this true transmigration Pythagoras dreamed of another but he that is the Father of Spirits and th● Word that doth it must needs be the breath of his mouth This divine Conversion as Plato calls it speaking admirably of it though he knew it not but he to whom the Prophet goeth in this case turne us O Lord and we shall be turned this wondrous change as Clemens cals it as I noted but he that formed the mountaines and of whom the Psalmist Manus tuae plasmaverunt me he that formed man after his owne image Dii coeptis nam vos mutâstis illas aspiratemeis figmentum cordis saith Moses The imagination of mans heart is only evill and that continually but as for the heavenly work of grace of holinesse of a new man is as the Heaven is said to be and as the Protoplast was figmentum manuum tuarum the workmanship of thy hands O Lord. In a word none can restore or vindicate a man from the servitude of sinne into the libertie of Gods children and of a miserable bond-slave make one a royall man as Clemens cals his Gnostick but the great King of whom it is said if his Spirit make us free then are we free indeed the knot in which we were tyed is dignus vindice nodus and our desperate case doth require a strong helpe according to the use and phrase of Tragedies I could be infinite in this theme if I would tell you all the wonders that they worke in the heart of man the terrours of the Law which make a man think that he is in Hell more truly and more profitably then the Jesuites doe their Clients in their chamber of meditation by the consolations of the Gospell which gives a man wings to flie into Heaven and take sanctuary there from all afflictions from whence he lookes downe upon this lower world with heroicall contempt and scorne wondring at the

men of God Gods Ambassadors There is no gainsaying Demosthenes words t is true of the power of the Spirit in the word of the Ministers as it was said of Steven his enemies could not so much as stand against the wisdome of the Spirit of God that was in him but fell downe as Dagon did before the Arke The tale of the Dragon and his traine the false Prophet is the taile saith Isaiah and the Pope is the false Prophet as may appeare out of the Revelation the taile of the Dragon the Pope may draw the third part of the stars out of heaven but the gates of Hell cannot prevail gainst any part of a starre in the right hand of Christ O thence it is that they are so invincible 2. CORINTH 5. 20. Now then we are Ambassadors for Christ as though God did beseech you by us we pray you in Christs stead be ye reconciled to God YOu have seene a Larke upon a fine Sunn-shine day mounting and singing not to the Sunne as Cardan tels of strange flowers that make strange hymns to the Moone but as Clemens Alexandrinus speaks of the quire of Grashoppers one of which leapt upon the Musicians Harpe and supplyed the want of a string that chanced to crack in the midst of his song to the most wise God the inventer of musick a song of thanksgiving to him that taught her the art of singing and so she climbes aloft with her prety note peiring and peiring as though she would peire into the secrets of Heaven but on the suddaine when you have long expected what newes shee would bring from thence you have seene her fall silently to the earth againe me thinkes those Ministers may be said to be like those Larkes fly like Larkes and fall like Larks which rise much in the contemplative of their discourse nothing in the practicall which in the explication of truths wind up their auditors understanding to so high a pitch that they seeme to carry them into Heaven and make them read distinctly in the volumnes of eternitie but in the application so slacken their hand that they let their affections fall againe and have them where they found them at the first on earth And therfore I will crave leave to spend this exercise wholly in such instructions as may be profitably deducted out of that which hath beene formerly delivered You have heard the proportion betweene the Ministers of God and the messengers of Princes how they are Ambassadors the compulsion and necessity of the sending of these why there needed Ambassadors the election of these why such meane men were made Ambassadors the confirmation of the point that these meane men are notwithstanding Gods Ambassadors and this the last time where the last proofe was from the efficacie of their Ministerie as it was upon the heart in which respect that may be said of all which was said of Luther that he spake as if he had beene within a man in that it was a great worke upon the heart a resurrection a regeneration a new creation in that it was against the propension of the subject the heart of man opposing it in that it was without any great preparation of art and eloquence in which respects though there had never beene any miracle to seale their preaching yet it may be said of the doctrine it selfe as the Thomists say of their Master Aquinas Etsi nullis in vita sua nec morte miraculis claruisset c. to warrant his canonization for a Saint yet his doctrine would be sufficient quot enim articulos tot miracula so many articles as he wrote so many miracles God wrought by him quilibet enim est unum miraculum say they and may not I say so many articles of Religion so farre above naturall reason as they have perswaded men to believe so many miracles have they wrought Lastly in that it hath prevailed over the whole world in spite of all enemies and opposition in which respect I may not unfitly paralell the triumph of the Word of God concerning Christ with the triumph of Christ himselfe described in the 19. of the Revelation who is called the Word of God not without some reference to this I thinke And I saw Heaven opened and behold a white Horse and he that sate upon him was called faithfull and true and in righteousnesse he doth judge and make warre his eyes were as a flame of fire and on his head were many crownes and he had a name written that no man knew but himselfe and he was cloathed in a vesture dipt in blood and his name is called the Word of God and out of his mouth goeth a sharpe sword that with it he should smite the nations and he shall rule them with a rod of iron c. I might improove this text but that I make haste to the observations that follow which I must passe over in a word because I have many things to speake and am loth to trouble memorie The first of which concernes those that enter into the ministery It is reported of three Romane Ambassadors appointed for Bythinia one of which had his head full of scarres the second did vecordia laborare and the third had the gout in his feet of whom Cato said scoffingly that Romana legatio neque caput neque cor neque pedes haberet and it were great pity that Gods Ministers which are his Ambassadors should be such as might be obnoxious to any just obloquy of the World for any grosse defects it would well become the Church of God the Spouse of Christ which weares the keyes of authority at her girdle as I noted heretofore to turne the key against all those that would presume to enter into this great office and charge and had not good cardes to shew for it that should be found defective either in sound understanding or syncere affection or unblameable conversation either in head or heart or feet Princes count it a point of honour to send those that are fit and in this case it is a shrewd presumption that those that are not fit were never sent by God who is so jealous of his honour they may bee uncased for counterfeits that have not these gifts to shew as it were letters of credit from their Master There is indeed a latitude and it were folly to disable every one that cannot fill Procrustes bed but it is wisdome again to measure every one and stretch them out by Pauls Canons as Nazianzen speaks that they should be of good behaviour apt to teach at the least it is not necessary every one shonld be a golden mouth'd Chrysostom but who ever heard of dumb Orators dumbe Ambassadors much is required of them they must instruct exhort reprove correct c they must be wise and learned and meeke and zealous or to use Nazianzens word they must be in a word heavenly they should reflect some splendor back upon their honours

are riotous they are afraid that narrow way will not receive their goodly traine their great retinue fond men that cannot be contented to go to heaven except they goe in state very fooles that will not as the Proverb is leave their bables for the Tower of London their towers of Bable for the Lord that will not shake hands with that folly that they imbrace this felicitie But why will not they goe away as the young man did hee was a young man they thinke and they are grown gray in mischievous devises they meane to try conclusions ere they goe away What doe they then they hire a rascall rout of hungry ditchers to breake up the fence that the word hath made to make the way broader then the merits of Christ and then they eke it out with the forged merits of Saints and being so drunken with superstition that they cannot passe the lake that burnes with fire and brimstone for evermore upon that one planck of Christ as they say the barbarous Turkes doe when they meet a deepe river in the way that interrupts their course they slay their poore vassals and make a bridge of their dead corps so they inlarge that bridg with the rotten boords of Saints mediation but it is to be feared that while they in their Pontificall fancies imagine the bridge by their deceitfull moone-shine wider then it is they find themselves deeper then they would plunged in that Lake that burneth with fire and brimstone for evermore 3. They have made the gatewider They are so cram'd with the sinnes of the people and fed so fat with their follies and so puft up with the winde of pride that they have no hope to get into Heaven if all that get in must do as Christ said Strive to enter into the strait gate beside their great Master would faine have the gate so large that he might goe in with full soope top and top-gallant without vailing his triple crowne or bending his stubborn knees for he is as stiffe as though he had eaten a stake his joynts are like the Elephants they are no joynts and like Nebuchadnezzars Image their leggs are of brasse they cannot bow so much as to him that made them they are like some nice and cold hearers of the word that are willing to heare and make toward the Church perhaps they made a short dinner for haste but when they come there and see a little doore beset with a great throng about it they shrinke their heads into their shell againe they meant to heare but they never meant to croud for the matter the Cat loves fish but will not wet her foot they had rather swell and putrifie and die with sin and ignorance then be so sweezed But what doe they in this case to helpe themselves they have set on worke many skilfull Carpenters perhaps some apprentises of that jolly Carpenter that made a gate of a window by his learned interpretation of a place in the Acts they have furnished them with store of timber out of the Popes storehouse of Saints Reliques and these have promised to give so much scope to the gate that the most profound bellies may step in and not complaine for want of elbow-roome 4. They have made many gates instead of one The Grammer of the Gospell writes it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gate not the gates and Christ saith Ego sum ostium I am the doore not the doores I am and no other as the Lord speaketh in another place But these foolish Florentines I think Florentines I know foolish these foolish Florentines have a strong conceit upon a weak ground that the more gates go out of their City the more gaine comes in and therefore have made so many Saints as are gone to heaven so many gates to goe to heaven Excellently saith the Spirit of God in the Revelation Revelation 21. and the 21. And the twelve gates were twelve Pearles every severall gate was one Pearle the translation abates something of the worth for those Pearles in English are Margarites in Greek and those Margarites are the best of Pearles and represent Christ himselfe and that most sweetly for those Margarites are begotten of the divine influence of the starres and conceived of the pure dew of Heaven though a poore shell gives them entertainment so was Christ the Sonne of the most High begotten by his eternall father and conceived by the Holy Ghost though he did not abhorre the wombe of the Virgin though the Virgin Mary brought him forth But here seemes to be many gates I pray mark there is a double number and a double unitie there is a number of twelve and a number of three of twelve round about for the twelve tribes of Israel of three on each side for the Gentiles in all quarters of the world three to the East three to the West three to the North three to the South twelve that the fulnesse of the Iewes may come in by those gates three that the fulnesse of the Gentiles may come in and sit with Abraham in the Kingdome of God Againe there is a double unitie an unitie of matter all these gates are made of Margarites an unity of forme they are all made of one Margarite a peece and that Margarite I told you was Christ so that in effect there be many goers but one gate there be many Iewes and Gentiles to enter this gate will receive them all both Iewes and Gentiles that shall be gathered from all the foure winds of the earth This is the gate which the Angell of God hath measured with his golden reed but the leaden meetwand of the Popes Canonization hath laid us our gates made of the rotten wood of Saints if it did but chance to glow a little in a gloomy night of darknesse I will end now this point of Saints in generall We read of some that take the Kingdome of Heaven by force For the Kingdome of Heaven suffers violence and the violent take it by force saith Christ and yet these men are commended for it suffers them grata est vis illa We read of some againe that purchase the Kingdome of Heaven for the wise Merchant sold all that he had to purchase the field in which he knew there was a rich Margarite and that Margarite was Christ and that field was Heaven and yet this Merchant is commended but we doe not read of any that crept into the window but thievs and robbers and they are condemned but such thieves and robbers are the Papists that thinke to steale in by the windowes of Saints prayers and that when the gate stands wide open when Christ stands forth and invites all Come unto me all yee that are heavie laden and I will ease you and yet these thievs had rather pray to Saints and neglect Christ But me thinks their prayers without Christ are like the womans Beere when she forgat to put in the Malt they are prayers of their

may chance upon an homely spouse and wonders that all his neighbours do not meet him with their mouthes full of wonder and gratulation that they do not worship her whom he adores because forsooth she is written for a Saint in the Calender of his heart he thinks she should be received for a Queen in the Charter of their Parish because she is the idoll of his fancy he thinks she should be the Goddesse of their faith he is so well acquainted with the zeale of his owne private devotion that he cannot but admire what cold blast of stupid ignorance or envie for he hath not the power to think it any other hath so frozen and congeal'd their dull spirits that his Sun doth not melt them into his mold that they will not be reduced to his temperature But the truth is as I said before we give more unto the Virgin that they do they would have her worshipfull we would have her honourable an easie Herald would decide the controversie which were the better title and an easie Divine which were the Antidicomarianitae they or we but it is a fit of frenzie not of love that transporteth them the untamed horses of distempered passion as Plato cals them have so hurried and whirled about the crazie chariot of their reason that they have frighted them out of their little wits and set the wheeles of judgement upon which they should have run steadily quite beside the socket And therefore we have taken such a course with them as you know 1. We have cal'd upon them by a generall discourse as faithfull friends to reclaime them from this folly 2. We have set the Scripture as a grave over-seer to frowne upon them and chide them into their wits againe this hath done little good yet and therefore we must now try the last remedy if they will not learne of the word at Ierusalem we must send them to schoole to Bethlehem a place appointed for men in their case and there set Reason like a severe master to disple them every day and whip their wandring wits from place to place as they do vagabonds till they returne to the place from whence they came and regaine the seat of their Nativity together with the Scepter of their Regencie FINIS Acts 28. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 3. 11. 12. Cap. ● 10. Vers 13. 2 Cor. 2. 16. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 20 18 19 Iob. 42. 6. Deut. 18. 15. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccl. 10. 10. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Eph. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods Ministers † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beams or influences * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But when he spake he spake with a courage † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As Euripides * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Revel 1. 16. Act. 24. 32. Ierem. 20. 9. Esay 6. 6 7. Act 2. 37. Act. 9. 3. 5. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor 2. 16. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Habak 3. 16. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh. 14. 12. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 20. 6. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh 3. 3. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 6. 15. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom 8. 7. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Martial * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 19 11. 12 13. Vse I. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Mal. 1. 8. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Vse * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We know not how to minister * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jnquit Agamemnon ad vatem Calchanta Iliad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 3. 15. Ioh. 8. 56. Gen. 21. 3 6. Dan 2. 45 Can. 2. 17. 2 Pet 1. 19 Ioh. 1. 29 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 2. 8. Rom. 4. 25 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 22. 18 19. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 7. 14 Gen 49. 10 Dan. 9. 26. Psa 110. 1. Psal 41. 9. Psal 21. 18. Zac. 12. 10 Ioh. 20. 31 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 3. 6 7 † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 11 12 Mat. 13. 46 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ios 5. 15. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psa 45 11 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉