Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	body_n	call_v	live_v	4,485	5	5.5307	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10033	The patriarchs portion or, the saints best day Deliuered in a sermon at the funerall of Sir Thomas Reynell of Ogwell in Deuon. Knight, Aprill. 16. 1618. Wherein may be seene, 1 The shortnesse of mans life. 2 A Christians combat against 1 Sathan. 2 The world. 3 The flesh. 4 Sinne. 3 A preparation to die well. 4 The reward of glory after warfare. By Iohn Preston, preacher of Gods word at East-Ogwell, in Deuon.	Preston, John, minister of East Ogwell.	1619 (1619)	STC 20282.3; ESTC S114305	28,466	80

first comfort the godly in that their liues lie not in the power of men or malice of Satan for these indeed would swallow them vp quicke when they are displeased at them and the godly neuer want the wicked or the Diuels displeasure you shall see some of the Iewes band together and binde themselues by an oath that they will neither eate nor drinke till they haue killed Paul but their plot shall bee preuented and Paul preserued till the time appointed of God Tyrants may take away the life of the godly but they cannot cut off the lappes of their coats nor touch the skirts of their garments without Gods permission and he will neuer permit them before the appoynted time Pharaoh would haue taken away Moses his life often but God had not appointed it so for Moses died in the land of Moab Saul thought to make sure worke with Dauid when he ran at him with a speare but God had appointed that Dauid should die a naturall death in his bedde as he did wee see such men as are grieuously wounded oftentimes doe not die as on the contrary the cutting of a corne doth kill some what is the cause but the performance of Gods appoynted time in both Asaph was but sick in his feet farre from the heart he ●…s to seeke helpe of the Phisition yet dies of the disease Hezechiah was sicke at the heart and at the poynt of death yet liues many yeares after because his time determined by God was not yet come when he should die though in regarde of his disease in the sight of man the day was come that hee should die One lies long sicke yet recouers because his time is not come another as hee walkes in his chamber or sits in his chaire drops downe and neuer riseth because his time is come To conclude this Vse for the comfort of the godly though their enemies that seeke to spill their blood be many and those mighty and malicious withal yet all these cannot diminish one day of this life which the Lord hath decreed Secondly this may serue for reproofe of such as dreame dote only vpon second causes and neuer looke to Gods councell and decree This makes these men cry out and say when their friends are taken away Oh it was for want of learned Phisitians about him yet died of no dangerous diseases while hee looked to second causes and not to the Lord without whose appointment nothing can come to passe A Sparrow cannot fall to the ground without Gods guiding prouidence nor a bird fall into a snare where no fouler is In the pestilence they cry out of the infection of the ayre in consumptions of sorrow and griefe in feuers of cold in famine of foule weather in warre of the malice of the enemies but Moses would haue men to looke to a higher hand in all these For it is the Lord saith hee that shall smite men with consumptions and with the feuer and with the burning ague and with feruent heat and with the sword and with drought with the mildew The second causes I know that is such meanes as God hath appointed for the preseruation of life must not bee despised yet they must not be doted vppon vse these carefully but commit the successe to God who onely can blesse these meanes and will whensoeuer they may serue for the performance of his purpose and his time appointed which can by no meanes be either preuented or auoyded Thirdly this may teach vs to waite with patience expecting when our changing shall come It is not for vs to know the time and season the yeere or moneth of our appointed time which God hath kept secret to himselfe It is comfort enough and powerfull to perswade a patient expectation of our change to thinke how happy a change we shall haue Christ shall change our vilde bodies that they might be like vnto his glorious body when we haue the world at will and nothing comes crosse vnto vs we can be content wee say to liue as long as the Lord hath appointed but when we are pinched with pouerty or surcharged with sickenesse or vexed with sorrow and griefe then most impatiently we pray and wish that wee were out of the world and wee will not waite the Lords leisure but with the King of Israel we wickedly resolue be hold this euill is of the Lord what should I wait for the Lord any longer In these cases we can alledge Scripture that it is better to die then to liue because Salomon saith that the day of death is better thē the day of our birth Salomon doth not say that the day of death is good simply but by way of comparison better then the day of birth and yet this may seeme in humane sence and reason to be absurd for there is ioy when a man is born into the world The number of the children of God is increased life is the gift of God How thē can the day of death be better then the day of life The meaning of Salomon is that life is attended with many miseries for we are borne to labour and trauell subiect to sickenesses and sorrow and sinne nothing but death can deliuer vs from all these and therefore better is the day of death then the day of birth yet be it neuer so good be it better then life yea be it best of all to be with Christ Though we haue here no abiding Citie Though we be strangers and pilgrimes Though soiourners as all our fathers were Dust and ashes Wormes of the earth Though wee were worse then all these yet we must wait Gods appointed time Though the euer-liuing God hath condemned mankinde to death which is the wages of sinne and to the graue which is the house appointed for all the liuing yet may we not either hasten our death or digge our own graues and descend into them before we be dead Though our bodies bee but houses of clay earthly houses or tents rather yet may wee not pull downe these houses ouer our heads or remoue these tents before our Generall giue command but waite till our changing come In a word God hath determined that we must die and therefore death should be welcome when it doth come but he hath determined withall when we must die and therfore nothing should make vs weary of waiting till it doe come Fourthly this point duly considered may reprooue such that goe about to shorten their liues these men presume to appoint their own time with a fals key to open this prison of their body and let their soules depart before God call for it or giue them any commission vnto it It is true that God hath appointed this time for these mens deaths in his secret counsell but it is more then they know and for ought that they see they might liue longer if

as the Sea which cannot rest Esay 57. 20. such tossing and troubling there is in it It is as brittle as glasse very bright but quickly broken The world passeth away and the lust thereof The world is a swelling Sea through pride blew thorow enuy feruent through anger deepe through dissembling vnquiet through couetousnesse fomie through wantonnesse supping vp all through the care of the belly Where the greater fishes eat vp the lesse Is the world so turbulent and transitory what madnesse is it then to bee so fast nayled to it in our affections that wee can hardly bee knockt off from it or as wee did verily beleeue there were no other world to come Wee suffer a great deale of trouble which is certaine to prolong our dayes a little time which are vncertaine for this world is not our mansion house or permanent but an Inne or rather but a thorow-fair through which we must passe to our owne house and home Heere we must so lodge this day as that we must be ready to depart the next and though wee loue it neuer so well and liue in it neuer so long we shall finde and be forced to confesse at last when wee must leaue it that it hurts many heales few promseth much performes nothing Let worldly men vaunt of their knowledge how to get and keepe and saue and thriue the knowledge is little worth while the world knoweth not God they may speak of their quicke and stirring spirits but a better Spirit then theirs hath spoken it that the world receiueth not the spirit of truth They may reprooue the Saints of God for singularity but the Holy Ghost reprooueth the world of sinne They may thinke themselues iolly wise men But the wisedome of the world is but foolishnesse with God They may prey vpon the poore but our Sauiour did not pray for the world They may play Rex and domineere as Kings here but Christs kingdome is not of this world Now if any godly soule shall say how may wee ouercome this world I will tell him in a word or two but it is sooner sayd then done First Wee must not loue this world nor the things of this world more then God Secondly wee must not liue after the fashions of this world which are all either vaine or wicked Thirdly Wee must vse this world as though wee vsed it not Fourthly wee must not bee seruant to our seruant the worlde Fiftly if we truely iudge of the world of all the pleasures and profits and dedelights thereof as Salomon hath taught vs who had tryed it well that all is vanity and vexation spirit The best but vanity and the most vexation and so much for our second maine enemy which is the world The third enemy is the Flesh. THe third enemy is our flesh an enemy in our owne house which lies betwixt our brests and bosome and therefore more dangerous This flesh of ours is a Iudas which doth kisse but it is to kill a Dalilah in Sampsons bosome a Caine to Abel an Absolon to Ammon a Ioab to Amasa and in a word the common cut-throat of our soules As a moath which is bred in a garment and nourished by it doth notwithstanding fret and spoyle it so the flesh doth goe about to eate out our soules and doth fight against the spirit which giues life beeing to it Ciuill warres you know are farre more fearefull then forraine innations such is this fight of the flesh against the spirit it is inward and neare at hand to hurt vpon all occasions wee beare about with vs our greatest enemy which will stab the soule or rob it of all rich graces of the spirit darken the vnderstanding dull the memory fatte the heart blind the eyes stop the eares and strip the soule starke naked of all goodnesse If wee haue a Pharaoh a bloody Tyrant abroad wee shall haue a Iudas a plodding traytour at home and how hard is it to preuent the harmes which such an insinuating and close aduersary may pull vpon vs. Hee that ruleth his owne minde is better then hee that winneth a Citie He that represseth keepeth vnder his intemperate passions and violent affections doth a greater exploit and more praise worthy then hee that conquereth Cities and Castles and Townes and Towers Anger wrath couetousnesse and such corrupt affections are our capitall enemies I may tearme them our Turkes against whom wee must dayly warre and fight and that without fainting least they bring vs into bondage for of whomsoeuer a man is ouercome euen vnto the same is he in bondage Sampson did much hurt to his enemies the Philistims yet himselfe was ouercome if not with filthy yet with fond and foolish loue Alexander the Great Conquered a great part of the world yet would hee not conquer his owne anger or command his drunken desires Many rule and gouerne Cities Armies and Families yet are seruants to their sensuall pleasures and delights That Emperour therefore is worthy praise which ruleth his owne propper affections If thou wilt haue all subiect to thee subiect thy selfe to reason Thou shalt gouerne many if reason gouerne thee and rule many if thou be ruled by reason but if thou suffer the flesh to haue the soueraignty set the Crowne on her head thou shalt be sure to liue like a slaue and die no better then a beast But how shall wee ouercome this Enemy that is alwayes at home I will tell thee by these meanes and with these weapons First we must obstaine from fleshly lusts which sight against the soule Secondly we must tame our bodies by fasting and bring them into subiection Thirdly we must mortifie our members Fourthly we must abstaine from all appearance of euill Fiftly wee must not pamper the flesh Sixtly we must reiect such motions as the flesh doth iniect and that at their first entrance the Serpent must be crushed in the shell the Foxe must bee taken while he is a cubbe The last enemy is sinnne THe last Enemie with whom we are to make warre in this world is Sin a busie enemie because he is a borderer an inhabitant an innmate one that eateth with vs sleepeth with vs walketh with vs rideth with vs and meeteth vs at euery turning as fire in the flint so sinne is in the seede it is bred in the bones and will not out of the flesh vntill Iosephs bones be carried out of Aegypt that is vntill we be out of this World Sinne is a Iebusite a seditious neighbour and an insinuating mate so hath it eaten into the nature of Man with its canker and contagion that his affection is infection his reason treason and his will wayward altogether and auerse from good The more the Law of God doth forbid sinne the more doth man commit sinne we run with all might and maine to that which is forbidden for it falleth out commonly with sinners as it doth with sicke

can neuer conquer he that doth not conquer shal neuer be crowned he that ouercommeth will I giue to eate of the Manna that is hidde and will giue him a white stone and in that stone a new name written which no man knoweth sauing he that receiueth it He that ouercommeth and keepeth my words to the end to him will I giue power ouer Nations To him that ouercommeth will I giue to eate of the Tree of life which is in the midst of the Paradise of God And so often in the same Chapter you may see it to be the posee of all the Epistles to him that ouercommeth will I giue either grace or glory or both not to him that steppeth forth into the battel and starts backe againe nor to him that draweth his Sword or giue a blow or looseth some blood but to him that ouercommeth that fights it out till hee haue foiled his enemy and wonne the field So if wee suffer with Christ we shall raigne with him suffer here raigne in heauen suffer misery raigne in glory for from the crosse wee must come to the Crowne A Souldier must fight before he can winne the victory he must be a Souldier before he can bee a Captaine There is a Crowne of righteousnesse laid vp But for whom for such as haue fought a good fight and it is not a good fight vnlesse we ●uercome The penny of eternall life is promised to labourers not to loiterers to workers not to idle ●wanderers to those that are in the Vineyard not to such as stand staring in the market place Suffer affliction saith the Apostle as the good Souldier of Iesus Christ No man that warreth entangleth himselfe with the affaires of this life because hee would please him that hath chosen him to be a Souldier and if any man striue for a mastery hee is not crowned vnlesse he striue as he ought to doe and can wee then hope to bee crowned if we striue not at all Worldlings wrastle for a corruptible Crowne as vncertaine whether they shall obtaine it or no but it is not so with the true Christian he runneth not as vncertainly he fighteih not as one that beateth the ayre Some will say that afflictions and troubles doe hinder many Souldiers that they cannot fight as they would but the Apostle puts them both together Suffer thou affliction as the good Souldier of Iesus Christ looking to the reward that Christ is ready to giue thee as soone as the battell is ended Thy fighting is but for a moment thy triumph is for euer thy fighting is light thy reward heauy A waight and excellent waight a more excellent a farre more excellent and eternal wayght of glory Where God purposeth to heale he spareth not to launce he ministreth bitter pils to purge corrupt humours and sendeth Embasies of death and renenge where he meanes to preserue and where he purposeth to bestow eternall life and felicitie Ioseph accused his brethren as spies when he meant them least hurt and restrained little Beniamin as guilty of that whom he knew full well to bee a guiltlesse innocent but these accusatious were like water in a Smiths Forge which serueth to kindle not to quench it was a rough entrance to a most kinde vsage an outward shew of suspition the more plainly to vtter his entire affection so dealeth God with his children for they haue gone through fire and water but he hath brought them out into a wealthy place Many goe out of prison and chaines but their iourneyes end is to a Kingdome many in few things are vexed but in more they are well considered Though the godly are tryed like gold in the furnace yet God loues them neuer the lesse for it but makes them the purer by it If afflictions be grieuous yet at the least the godly gaine this by it that it makes the soule more sober If God beginne with I haue afflicted thee he will doubtlesse end with I wil afflict thee no more And as we are partakers of Christs suf●erings so wee shall be also of his consolation If we die with him with him shal we liue And if we bear his Crosse we shall weare his Crowne God woundeth vs sometimes but his wounds are the wounds of a friend for whether hee denounce iudgement or inflict it all is for our good in the end He sent Ionah to Ni●●neh to threaten and ouerthrowe but his intent was to bring them to repentance that hee might manifest his greater mercies He sent Esay to Hezekiah to tel him of his dying day but his meaning was to mooue him to amendment that he might adiourne his life yet longer Hee suffered Daniel to bee throwne into the Denne of Lions but it was to aduance him to greater credite Hee that had seene Ioseph in prison vniustly Mordacay with a gibet before his eyes would haue bewayled there case but had hee knowne that Iosephs prison would haue ended in a Princedome and Mordecay his perill with royall preferment hee would rather thinke them much beholding to God for the ensuing felicitie then greatly to be pitied for their present misery The Musitian straineth not his strings to high for feare of breaking neither doth let them to low for feare of discord so God will keepe a meane neither suffering vs to bee carelesly secure nor driuing vs for want of comfort to dispaire Who then wil not warre when hee shall be sure to triumph hereafter If wee ouercome we shall goe home to our fathers house To the Citie of the liuing God the heauenly Ierusalem Heb. 12. 22. Lastly we must fight for feare wee be ouercome for then what mercy can bee expected at the hauds of our spirituall Pharaoh what delight in the prison where there is nothing but howling for griese gnawing of the tongue for sorrow gnashing of the teeth for feare paine There is neither hope nor helpe nor ease for the fire is vnquenchable the worme shall not die there is no end for the paine is euerlasting there is no light but darknesse nay a land of darkenesse more palpable then that of Egypt It is violent fire which shall deuoure the adnersary A lake of fire burning with brimstone In which Lake the men that are ouercome are cast and shall lie burning day and night for euermore where insteed of order there shall bee confusion insteed of Halaluiah there shall be cursing insteed of mirth mourning insteed of ioy vnspeakeable vnconceiueable and which is worst of all eternall torments In that place the sweetest harmony shall be howling and the greatest cōfort confusion of faces When Adeni-zedeck was taken the men of I●da Simeon cut off the thumbes of his hands of his feet So our spirituall enemies will deal with vs if they ouercome vs and farre more cruelly They will put out our eyes that wee shall not lift them vp to the heauens from whence our

feare God IIII. His hatred of Mammon COuetousnesse Contentednesse can no more agree together then fire and water how could he but bee content whose delight was in the Lord which as Dauid saith wil bring a man his hearts delight Godlinesse is great gaine with contentation not if a man can bee content for that brings contentation with it wheresoeuer it comes And as impossible it is for a Godly man not to bee contented as it is for a contented man to be couetous his feare of God therefore frees him from this breeding sinne of couetousnesse Couetousnesse is cruell so was not hee but kind hearted towards all What Tenant can complaine that hee did ouer rack their rents what neighbour can iustly accuse him that hee did ouer-beare them in their right or ouer-burden them with his might Couetousnesse is alwaies complaining of some thing that it wants so was not hee but most thankefully acknowledged Gods goodnesse for that hee had Couetousnesse keepes no hospitality hee did and that not onely vpon good dayes like some that will kill an Oxe or two at Christ-tide that scarce kill a Sheepe all the yeare after but all the yeare long yea many yeares together without euer seeking to liue in some corner of a City to saue charges as too many far more able then he daily doe Couetousnesse is ●unning and crafty so was not hee but like a true Nathaniel in whom there was no guile hee louing nothing better in others nor practised nothing more carefully in himselfe then plaine downe-right honest dealing V. His loue of the Truth ANd this is not ouely the worde of truth as the Gospell is called as heere it is taken that is true dealing both in word and deed Hee who knew that Dauid would not endure a lyer to tarry in his sight and that God will not suffer a lyer to come in his kingdome made it his Christian 〈◊〉 that neither his tongue might belie his heart by speaking otherwise then he thought nor his hands belie his tongue by doing otherwise then hee spake Li● not one to another saith the Apostle for you are members one of another VI. His loue ANd indeed such was his loue to his fellow mēbers that he took as tenderly what did touch thē as if himselfe had felt it his sympathie fellow-seeling of his brethrens wrongs made him ready to heare any poore mans complaint and to helpe them if hee could sometimes speaking for them sometimes writing for them with his owne hand alwayes in his heart pittying the poore and oppressed Hee knew how fatall it is for members of the same bododie to fall out amongst themselues and therefore hee was alwaies busie in that blessed worke of making peace Composing controuersies and ending sutes of Law sometimes by faire words intreating sometimes by giuing counsell aduising sometimes by plaine and and pregnant places of Scripture conuincing the wilfull there were not many dayes in the whole yeare excepting the Sabbath wherein hee was not sought vnto and many times would hee sit from morning till night hearing and examining such matters as came before him being demanded by some why hee would sit so long so tyring out himselfe spending his spirits and endangering his health his answer was that by his place and calling and good of his countrey hee was to doe it and for himselfe hee said hee was as a Candle wasting himselfe to giue light to others disquieting himselfe to quiet others and troubling himselfe to free others from trouble To conclude this particular there are more then many that can witnesse that as it was said of Iob so wee may say of him that he was eyes to the blind feet to the lame a father to the poore and a friend to all Finally for his good name the sweet sauour of it spread it selfe further then himselfe was knowne and begins now after his death to grow stronger and stronger Iacobs body was neuer embalmed with so sweet spices as this mans name and memory is seasoned with the sauour of his vertues and euer shall be honoured with variety of fresh praises which not only his godly life which you haue heard but his gracious death which in a word you shall heare will alwaies afford It is the nature of naturall motions that the nearer they come to their end the swifter they are surely we may easily imagine that this mans motion to heauen was come naturally such haste he did make thither now towardes his end Hence it was that he professed that he was wearie of this world wherein he neuer found any sound comfort or content that hee was desirous to goe to his owne home for here hee sayde he was but a stranger and pilgrim not long before he fell a sleep he cited two verses of the 39. Psalme The words are these Heare my prayer O Lord and hearken vnto my cry keepe not silence at my teares and with those wordes wept for I am a stranger with thee and a saiourner as all my fathers were stay thine anger from me that I may recouer strength before I goe hence and bee no more seene What shal I say of his humble Confessiō that hee was a great sinner his strong Considence in Christ his Sauiour that sweete peace of conscience which hee did finde in his foule by the assured remission of his sins and that infallible assurance of saluation that hee should l●●e for euer with God of which and other points he sweetly discoursed fiue dayes before his death not without sighes and teares the true messengers and best Orat●rs of a penitent soule Thus might he at his death make as bolde a profession as that good Bishop I haue so liued that I am neither affraid to die quickly nor ashamed to liue l●nger hee need not indeed for a good life is the forerunner of a good death As I●r●● saith I haue not read nor heard but that hee who liued well died well Thus wee know this Worshipfull Knight and worthy Gouernour in his Country liued and thus we doubt not but he died in the Lord and liueth with the Lord. The Lord grant vs all grace to liue and die in him Amen FINIS a Iob. 1. 1 b Iam. 5 11 c Iob. 1 ●1 d Iob. 14 1 e Gen. 47 9 f Gen. 25. 7 g Gen. 35 28 h Iob. 10. 28 i Iob. 1 12 k Ver. 4. l V●● 17. m Iob. 2 7 n Iob. 2 9 o Iob. 16. 2 p Heb. 9 27 q Iob. 14 5 r 2 S●m 12 18 s Gen. 5 27 t Eccl 3 12 u Gen. 15 13 x Exo. 12 41 y Psal. 77 19 z Gal. 4 4 a Ioh 8 59 b Ioh. 11 57 c Ioh. 18 4 d Mat. 28 6 e Gen. 8 22 f Iob. 14 16 g Psal. 39 4 h Mat. 10 30 i Gen. 4 81 k Gen 7 21 l Gen. 19 24 m Num. 15 36. n Iudg. 19 29 o Iug. 16 30 p Luk. 13 4 q Iug. 4 21 r 1 King 13 24 s 2 King 2 24 t Luk. 23 39 Vse 1. u Act. 23. 12 x Den. 34 5 y 1 Kin. 2 10 z 2 Chro. 〈◊〉 12 Use 2. a Mat. 10 29 b Amos 3 5 c Deut. 28. 21. 3 Vse d Iob 14. 14. e Phil. 3. 21. f 〈◊〉 Kin 6. 23. g Eccles 7. 4 h Ioh. 16 21 i 1. Sam. 2. 6. k Phil. 1. 23. l Heb. 13. 14. m 1 Pet. 2. 1. n Psal. 39. 12 o Gen. 18 27 p Psal. 22. 6. q Rom. 6. 23 r Iob 30. 23 s Iob 4. 19. t 2 Cor. 5. 1. 4 u 2 Tim. 3. 12. x Acts 14 22 y Iug. 9 54. z 1 Sam. 31 4. a 2 Sam. 17. 23. b Mat. 27. ● 5 c Luk. 12. 40. d Isa. 38. 〈◊〉 e Psal. 51. 4. f Rom. 12. 18 g P●o. 1. 24. h Eccles. 12 1. Doct. 2. i 1 Pet. 5 8 k Gen. 3. 1 l Mat. 4 3 m Luk. 4 2 n Eph. 6. 15 o 1 Pet. 5 9 p 1 Iob. 5. 4 q 2 Cor. 16 13 r Luk. 22 31 s Rom. 1 16 t Heb. 4 11 u Psal. 119 105 x Tim. 3. 15 y 2 Kin 20 2 z Iona. 2 1. a Psal. 50. 15 b Luk. 18. 13 c 2 Tim. 4 10 d Iam. 4 4 e 1 Ioh 2. 15 f Luk. 1 52 g Psal. 1 3 7 8 h 1 Ioh 2 19 i Iob. 1. 10 k Ioh 14. 1● l Ioh. 16 8 m 1 Cor. 1● 20 n Ioh. 17 9 o Ioh. 18. 36 p Rom. 12. 2 q 1 Cor. 7 31 r Gal. 5 17 s Pro. 16 32 t 2 Pet. 2 19 u 1 Pet. 2. 11 x 1 Cor. 9. 27 y Col. 3. 5. z Rom. 7. 25 a 2 Cor. 5. 21 b Iosh. 10. 27 c Reu. 5. 5. d Heb. 2. 14 e Iug. 16. 3. f Iude 23. g Acts. 15. 9. Vse 1. h Matth. 24. 42. i Mat 26. 4 k 1 Cor. 〈◊〉 34. l 1 The. 〈◊〉 〈◊〉 m Mat 26 46. n Reu. 〈◊〉 〈◊〉 o Pro. 8. 33. p Isa. 32. 18. q Mat. 26. 38. r Luke 12. 40. Use 2. s Gen. 7. 23. t Gen 19. 24. u ●ug 16. 21. x Ion. 〈◊〉 ●5 y Lu● 12. 1● z 1 Thess. 5. 3. a Reu. 2. 17. b Reu. 2. 26. c Reu. 2. 7. d 2. Tim. 4. 7 e 2 Tim 2. 34. f 1 Cor. 9. 25 g 2 Cor. 4. 17. h Psal. 66. 12 i Nah. 1 12 k 2 Cor. 1 7 l Esa. 38. 1 m Ioh. 14 〈◊〉 n Re. 16. 10 o Mat. 3 12 p Iob. 10 21 q Heb. 10 17 r Reu. 9 20 s Reu. 20 10 t Iudg. 1 6 u 1 Tim. 2 8 x Mat. 22 13 y Reu. 〈◊〉 6● z 2 Tim. 4 8 a Iam. 1. 12 b 1 Pet. 5 4 c Gen. 5 29 d Iob. 21 15 e Rom. 6 23 f Rom. 1. 6 g Eph. 2 8 h 1 Chro. 29 14. i Rom 11. 35 k Coll. 1. 10. l Acts 26. 20 m Tit. 2. 14 n Ioh. 15. 5● o Iam. 3. 13 p Heb. 10. 24 r Pro. 1 7 s Eccl. 12. 13 t Eph. 4. u Iob 24 15 16.