A word to sinners, and a word to saints The former tending to the awakening the consciences of secure sinners, unto a lively sense and apprehension of the dreadfull condition they are in, so long as they live in their natural and unregenerate estate. The latter tending to the directing and perswading of the godly and regenerate unto several singular duties. As also a word to housholders stirring them up to the good old way of serving God in and with their families, from Joshuah's resolution, Josh. 24. 15. As for me and my house, we will serve the Lord. Set forth especially for the use and benefit of the inhabitants of St. Sepulchres Parish, London by Tho. Gouge, late pastor thereof.

CHAP. XVI. Several Objections of Carnal and Vnregenerate men against the use of the forementioned Means, Answered.

HAving shewed the Means; I come now to answer the Objections which many carnal men pretend against the use of them in order to a new birth.

Obj. 1. Some are ready to object and say, These are indeed likely means, but they find neither strength, nor ability to set upon the practice of them.

A. 1. I would ask thee, whether thou canst in truth say, thou hast not been wanting to thy self in such things as were within thy power and strength? Hast thou not as much power to go into the house of God, as into an Ale-house? to read the holy Scriptures, as Play∣books and Pamphlets? to associate thy self with the Godly, as with the Wicked and Prophane? canst not thou take up a resolution, to abandon thine old sinfull lusts, and to set upon a new course of life? Certainly if thou hast been wanting to thy self in these and such like things, this objection taken from thine own inabi∣lity, is but an idle excuse; and argues rather thine unwillingness, than disability: and know that in the last and great day, thou wilt be damned not so much for thy want of power, as for thy want of will.

2. If thou wilt but put thy self upon the use of Means, thou▪ dost not know what strength thou maist receive from God,* 1.1 and what may be the issue thereof. While Peter was Preaching; the holy Ghost fell on all them that heard the Word. And for ought thou knowest, whilest thou art attending upon the Ministry of the Word, or pray∣ing unto God; the Holy Ghost may fall on thee; and

make that Ordinance effectual for thy Regeneration and Salvation. And therefore put thy self upon the use of Means: wait at the Pool; thou knowest not how soon the Spirit may come and move upon thy soul. For God doth usually meet with those who seek him.

Obj. 2. I fear I am not elected, and therefore con∣ceive it altogether fruitless for me to labour in the use of any means for this new birth. Oh could I be assured of my election! then should I with comfort and confi∣dence labour after it.

A. 1. Election is a secret thing and belongeth unto God; according to that of Moses,* 1.2 Secret things belong unto the Lord our God, but things which are revealed belong unto us. And therefore trouble not thy self•• with Gods secret will, but follow his revealed will. Apply thy self seriously and cordially to the use of the means God hath sanctified for thy Regeneration; and from thence thou maist gain some comfortable evidence of thine election.

2. Consider though it be the duty of every Christian to give all diligence to make his calling and election sure: yet no man can know, and be assured of his election, till he be Regenerated by the Spirit of God: therefore the not knowing thine election should be so far from keep∣ing thee off from applying thy self to the means of Regeneration, as it should rather be an argument to press thee thereunto: for by thy Regeneration thou maist know thine election. The eternal decrees of God are only made known à posteriori, from their effects, o••e whereof is Regeneration: find this and thou needest not doubt of thine election.

3. Wilt thou not plow nor Sow because thou know∣est not whether God hath determined thee an Harvest? Thou wilt say, I am sure I shall not reap, if I sow not; there's hope of an Harvest, if there be a Seed-time: and therefore I will adventure to sow what ever the issue may be. And wilt thou not be as wise for thy soul, as for thy body? Because thou art not sure of thine electi∣on, wilt thou make thy damnation sure?

Obj. 3. Ah! I am too unworthy to partake of so great a mercy: there is nothing in me to move God to work grace in me, and therefore why should I trouble my self about it?

A. 1. Consider Gods grace is every way so free, that the mercy which he vouchsafeth to any of his Creatures, is altogether of himself, and from himself. He respecteth his own goodness, not our worthiness, in the mercies which he conferreth. If none shall obtain grace but the worthy, who then can be saved?

2. Consider that no man before his Regeneration could ever find any worthiness in himself why he should par∣take of that mercy. What was there in Manass••h? Or in Zacheus? Or in Mary Magdalen? Or in Paul before their conversion? Surely none at all. Nay there is never a child of God on Earth, or in Heaven, but had as much personall unworthiness before his Regenera∣tion, as thou now hast. Why then doth the sight and ap∣prehension of thine unworthiness put thee out of all hope of obtaining the same?

3. Consider that the sense of thine unworthiness is some degree of worthiness: yea it is the greatest worthiness thou canst attain unto. And none ever found greater mercy from God, than they who have been most sensible of their unworthiness. Instance the Centurion, who speak∣ing unto Christ,* 1.3 said, I am not worthy that thou shouldst come under the roof of my house. And yet Christ grant∣ed his desire in healing his servant. So likewise the Woman of Canaan, who acknowledged her self to be no better than a Dog, yet received this answer from Christ, Oh Woman,* 1.4 great is thy faith, be it unto thee even as thou wilt. So likewise the Publican, who was conscious to himself, of so much unworthiness, that he stood afar off, and durst not lift up his eyes unto Heaven, but smote upon his breast, saying, God be merciful to me a sinner.* 1.5 Yet as the text noteth ver. 14. He went away justified rather than the Pharisee, who was puffed up with a conceit of his own righteousness.

4. It is to be feared that this objection of thine un∣worthiness

ariseth not so much from true humility, as from the pride of thine own heart, who art loth to be be∣holding unto God for any mercy; but wouldst rather discern something in thy self which may deserve it at his hands. But we are to root out of our hearts this spiritual pride, and be humble; and then we may rest confident, that though we are most unworthy in our selves, yet God will accept of us in and for the worthi∣ness of Jesus Christ.

Obj. 4. Some object the number and the heinousness of their sins. Oh they are such vile and wretched sin∣ners, having mispent the best of their time, the strength of their youth in the service of sin and Satan, and in gratifying their own carnal lu••ts and affections; and as they have grown in years, so they have grown in sin and wickedness; and therefore cannot expect so great a mercy from God, as of a Son of Belial to be made a Son of God, by the work of Regeneration.

A. 1. Know for thy comfort that God hath embraced with the arms of his free grace, as great and heinous sinners as thy self. For hast thou been an Idolater, or Murderer?* 1.6 so was Ma••asseh, yet was he received to mercy. Hast thou been a Blasphemer or a Persecutor of the Saints and servants of God? So was Paul, and yet he obtained mercy. Hast thou been a Filthy, unclean person, wallowing and delighting like a Sow, in the filth of sin, and mire of sinfull filthiness? So did Mary Mag∣dalea, and many of the Corinthians;* 1.7 yet were they wash∣ed with the blood of Iesus Christ, justified and sanctified. Hast thou been an Oppressor and Extortioner, who hast got thine estate by over-reaching thy neighbours, and grinding the faces of the poor? So did Matthew and Zacheus, who yet found mercy. Why then is there not hope of mercy for thee? when grace hath embraced such great and heinous sinners.

Q. Wilt thou say, thou art a greater sinner than any of these forementioned?

A. 1. This is scarce credible. But suppose thy sins do exceed the proportion of any one thou canst find par∣doned

in Scripture! yet this were no just ground of despair: because the depth of Gods mercy was never yet fathomed; God never acted his mercy so far, but he is able to act it farther. Greater sinners, than ever yet were pardoned, may be pardoned. And therefore though thy sins were more and greater than the sins of others, yet there is hope of mercy for thee, unless by thine infidelity thou dost exclude thy self from the same.

2. Consider that there was no more in Manasseh, Mary Magdalen, Paul, nor any of the Saints now in Heaven to move God to have compassion on them, than there is in thee.* 1.8 The Apostle saith, that there is no dif∣ference, for all have sinned. The true cause of any mans Regeneration is the free grace, and love of God. For saith the Apostle,* 1.9 we were all by nature the Children of wrath, even as others. But God who is rich in mercy, for his great love, wherewith he loved us, even when we were dead in sins, hath quickned us. And immediatly addeth, By grace ye are saved. Now seeing the free grace and love of God is the true cause of mans Rege∣neration and Salvation, why shouldst thou imagine there is less love in God for thee, than there was for them?

Obj. 5. Others object, they fear their time and day of grace is past and gone, having long stood out, and rejected many offers of grace, and that it is now too late to seek after the grace of God.

A. To this I answer that the slighting and rejecting the many offers of grace, is very sad, yea an heinous sin, which calls for thy deepest sorrow and humiliation. This made our Saviour to weep over Ierusalem, because they neglected the day of their visitation. But yet know,

1. Though thou hast often refused and rejected the offers of grace, yet is not thy condition hopeless, in that it is not the sin against the Holy Ghost, which alone can∣not be pardoned: but it is a sin, though heinous, yet pardonable. Many have obtained mercy even for this,

and so mayest thou, upon thy true humiliation and re∣pentance. For such is the mercy of God, as he both can and will pardon even sins against mercy.

2. It's a question whether there be any Saint on Earth or in Heaven, who before their closing with Christ by faith, did not stand out against, and reject many of his gracious invitations, excepting such as were sancti∣fied from the Womb. 'Tis the Devil that puts it into thy mouth to say, I have slighted many offers of grace, therefore my day of grace is past and gone. Do we not see by daily experience, how Christ brings home some to himself in their old age? who questionless in their youth and riper years turned many a deaf ear to his gracious invitations. And that Christ is still willing and ready so to do, appeareth by this, that he conti∣nues his offers of grace, though formerly neglected. How oft would I have gathered thee?* 1.10 saith Christ of Ierusalem.

3. Christ hath several seasons of Conversion, and Regeneration; all come not in at the first hour of the day, nor at the sixth hour. Christ brings home some to himself in the latter end of their lives, who have all the former part slighted and rejected his gracious invitations. And therefore he will have them often renewed, and tendred to poor sinners; because though the time of some be to come in at the first offer, yet the time of others is to come in upon renewed and multiplyed offers: so that often renewing thy refusals is not an eternal prejudice.

4. If thou art heartily sorry for thy former refusals, and dost now unfeinedly desire to close with Christ, I may with confidence say, thy day of grace is not past. For those affections wrought in thee by the Spirit of God are gracious hints that he intends thee good, if yet thou wilt accept. Such who have outstood their day, are usually given up to a feared Conscience, and reprobate mind, and are hurried by the Devil to the committing of all manner of sin and wickedness, and that with greediness and delight.

5. Thou who fearest thy day of grace is past, know this, that if thou now findest in thy self a willingness to abandon thy former lusts and corruptions, and to become a new creature; to cast off the Devils service, and to become the servant of the Lord Jesus, thy day of grace is not past.

6. It is evident thy day of grace is not past, because the Lord hath not yet given over to strive with thee. Is he not yet woing and beseeching thee by the Ministry of his Word, by the motions of his Spirit, to accept of the reconciliation purchased by the blood of his Son? And doth not Christ himself stand knocking at the door of thine heart,* 1.11 telling thee, that if thou wilt open to him, he will come in and sup with thee, and thou with him? It is yet the acceptable time, and day of Salvation, if thou wilt accept, thou maist be ac∣cepted. Say not foolishly, my day is past, but prove it is not so, by coming in this day. Harden not thine heart this day, and thou shalt find God will not harden his ear against thy cry.

7. Though thou hast long stood out, yet know that God will not presently take the forfeiture of thee: neither will Christ suddenly take his advantage against thee. If the Lord were as hasty to punish sinners, as they are forward to commit sin, there would suddenly be an end of all. And if Christ should be as forward to reject sinners, as they are to reject him, what hope of mercy were there? But Christ is not so severe, he is of great goodness, and of great patience, he makes tenders of grace and peace over and over again, and waits our acceptance. In which respect he is said to stand at their door and knock.* 1.12 As knocking is usually a repetition of strokes, so standing at the door and knock∣ing, implyeth his waiting for our opening.

Ah sinner, doth Christ continue to renew his offers of grace and mercy unto thee, and wilt thou thereupon continue to refuse them▪ know assuredly that though renewed offers are doubled mercies, yet renewed refusals are tr••bled sins, which will exceedingly aggravate thy con∣demnation.

I speak not these things to encourage any to deferr, and put off their turning from their sins to farther day, upon a presumption they shall have mercy at last. Beware of that madness. Thou that wilt not to day, thy soul may be in Hell before to morrow. But I speak this to encourage old sinners to a speedy turning. Old sinner, it is the last time with thee, for ought thou know∣est, thou art just come to thy Now or Never. And two things I would speak to thee.

1. It's a great doubt whether thou who hast stood it out so long wilt come in now, fear and tremble; few very few of those that stand it out to the last hour, do come in at the last hour, yet,

2. If thou wilt thou maist; if in this thy day, thy last day, thou wilt come in, thou shalt be saved.

Obj. 6. If once I be Regenerate, and become a new creature, I shall never live one merry day more: then farewell all delights, and pleasures; for the life of a godly man is full of uncomfortableness, and sadness.

A. 1. True it is, every Regenerate man ought to re∣nounce all sinfull delights, to bid adiew to all unlaw∣full pleasures: which in truth is no bondage, but ra∣ther a spiritual liberty. The bondage of a Christian is in being a servant to his sinfull lusts: and his li∣berty in being delivered from them. The Apostle bewails the time when himself, and other Saints were foolish,* 1.13 serving divers lusts and pleasures. And reckons it amongst the prime benefits, they received by the grace of the Gospel, to be delivered from that slavery and bondage.

2. Though every Regenerate man ought to renounce all sinfull pleasures, and delights, yet he may in some measure enjoy any lawfull pleasures, which the Crea∣ture affords. Yea none doth or can enjoy the sweet∣ness of the Creature more, than the new creature. For he hath not only a fleshly palate like other men, whereby he relisheth the carnal pleasure which the Creature affordeth; but he hath likewise a spiritual

palate whereby he tasteth the sweetness and goodness of God in the Creature. So that this Objection is a meer slander, which the Devil and his Agents have raised to fright men from looking after grace.

3. The work of Regeneration is so far from depri∣ving a man of all delights and pleasures, that there are unspeakable delights peculiar to the Regenerate: they have dainties which their spirits feed upon, that the World knows not of;* 1.14 a stranger doth not intermed∣dle with their joy. As they have higher, and more noble principles than other men: so they feed upon higher and more noble comforts. Their comforts are spiritual, administred unto their souls by a special work of the Holy Ghost; who is designed by the Fa∣ther and the Son to be the Comforter, to cheer and revive the spirits of his servants. And certainly the com∣forts and delights which he conveyes into the souls of the Regenerate, must needs be soul-satisfying, and soul-ravishing consolations. What Blasphemy is it to af∣firm, that the joyes of the World are better than the joyes of God?

Oh how sweet and delightfull must it needs be to know, that we are brought out of the state of nature into the state of grace! that we are the Children of God, beloved of him! the members of Christ, and dear to him! that our sins are pardoned in and through the merits of his bitter death and passion! and that so soon as our earthly Tabernacles are dissol∣ved, we shall have a building of God, an house not made with hands, eternal in the Heavens; and there raign with him in everlasting bliss and happiness! Oh what a comfort must it needs be seriously to fix our thoughts on those joyes and pleasures, which here∣after we shall enjoy at Gods right hand to all Eter∣nity!

Ah sinners, What folly then hath bewitched you to think it greater pleasure to live in foolish sports, and fleshly delights, than in the sense of Gods love, and in the believing thoughts of glory? Did you but

know the peace and the comfort; the pleasure and the joy, which springeth from the apprehension of Gods love, and walking in the wayes of holiness, you would soon be of another mind, and take another course than you do. Much good may do you with your crackling thorns: walk in the light of your fires, and the sparks which you have kindled: make the best of your pre∣sent pleasures, till that vanity and vexation, which is all you are like to reap from them, bring you to a bet∣ter mind.

The new birth is the very beginning of a life of peace and comfort: and the greatest pleasantness is to be found in the wayes of holiness. Would you but make enquiry of those who have tryed both stares, both that of sin, and that of grace, they will tell you, that their first state was a state of trouble and misery: and that they never found any true peace and comfort in their souls till they were brought home to God, and came to be acquainted with an holy life. Yea that they have enjoyed more sweetness and delight in one hours communion with God, than ever their flesh brought them in, in all their lives. Solomon who had experience of all other pleasures, yet saith of the wayes of godliness,* 1.15 Her wayes are wayes of pleasantness, even soul-satisfying pleasantness.

If you will not believe the reports of the people of God, yet hearken to what God himself speaketh in his word,* 1.16 Being justified by faith, we have peace with God thorow our Lord Iesus Christ: and not only so, but we glory in tribulation.* 1.17 And saith St. Peter, Be∣lieving ye rejoyce with joy unspeakable, and full of glory. And the Psalmist often calleth upon the righteous to rejoice,* 1.18 Rejoice in the Lord ye righteous, and shout for joy all ye that are upright in heart. And saith the Apostle,* 1.19 Rejoice in the Lord alwaies, and again I say rejoice. Will you believe God? this you see is his testimony, that true joy is proper to the Regene∣rate, the Children of God are the only heirs of joy and glory.

Obj. 1. But some are ready to object and say, how can the state of the Regenerate be so comfortable, and joyful, when as none are more afflicted and per∣secuted than they?* 1.20 In the World, (saith our Saviour speaking to his Disciples) ye shall have tribulation. And saith the Apostle All that will live godly in Christ Iesus shall suffer persecution:* 1.21 which made Luther to say, a Christian is a Cross-bearer.

A. 1. True it is none are more afflicted and perse∣cuted than they: but their afflictions and persecutions do not alwayes deprive them of true spiritual joy and comfort. For saith the Apostle, Being justified by faith we have peace with God, and we rejoice in tribulation. And saith our Saviour,* 1.22 When men shall revile you, and perse∣cute you, and say all manner of evill against you falsely for my sake, rejoyce and be exceeding glad.

2. Gods Children in and under great afflictions do oft-times feel and find the greatest joy and comfort. As their sufferi••gs abound, so their consolation aboundeth in and through Christ.* 1.23 When doth a Christian stand in more need of the comforts of God, and when doth he enjoy more of them then when outward comforts do most fail him? When David was sorely distressed, being plundred of his goods, and robbed of his Wives and Children, he encouraged himself in the Lord his God, and received much comfort from him.* 1.24

Obj. 2. How can the state of the regenerate be joyful, when as the grace of God teacheth,* 1.25 and requireth them to deny all ungodliness, and worldly lusts, and to•• live, as godly and righteously, so soberly in this present World?

A. 1. True it is, the Regenerate ought not to live ac∣cording to the course of the World, satisfying their own carnal lusts and pleasures, but according to the strict rule of Gods Word.

2. But yet this strict walking is no hinderance to true joy, but rather a furtherer thereof; which made the Prophet David to say,* 1.26 Great peace have they who love thy Law, that is, they shall enjoy much peace of Con∣science, and quietness of mind. It is said of the pri∣mitive

Saints, that they walked in the fear of the Lord,* 1.27 and in the comfort of the holy Ghost, because they walked in the fear of the Lord, therefore they found the joy and comfort of the Holy Ghost. And indeed the strictest walk∣ing hath procured the swe••test joy: and the loosest walk∣ing the greatest sorrow. Ask the people of God, whe∣ther any of them, have ever found more soul-re••oyci••g, than when they have walked most closely and exactly with God. Nay I dare appeal to thine own Consci∣ence, whether it be not more comfortable to serve God, than the Devil? to please God, than to gratifie thy sinfull lusts and affections? Dost thou make no∣thing of the joy of a good Conscience, and the sweet∣ness of uprightness and integrity?

Obj. 3. Doth not daily experience tell us, that ma∣ny Godly Christians, notwithstanding their close walk∣ing with God, live very uncomfortably; their spirits are heavy and sad, and they are oftner in tears and groans than others.

A. 1. It may be their sadness is not a real, but a seeming sadness, they only seem to be sad unto wicked and prophane men;* 1.28 As sorrowfull, yet alwayes rejoycing. Where the Apostle bringeth in the sorrow of the Godly with a quasi, as it were sorrowful, not that it is sorrow in∣deed. But when he speaks of their joy, there's no quasi, but true joy: which is grounded upon so sure founda∣tions, viz. the free grace of God, and the merits of Christ apprehended by a true and lively faith, that it continueth for ever, and never utterly vanisheth away. When the Countenance of a Christian seemeth sad, there is many times much peace and joy in his heart: and therefore his joy is called hidden Manna,* 1.29 as being inward and se∣cret, to which worldly men are meer strangers.

2. Though their sadness be real, yet is not their god∣liness the cause thereof, no more than the Sun can be the cause of darkness.

But the grounds and causes of a Christians sadness are these,

1. Haply he hath lately fallen into some great and

heinous sin, and if so, no marvel if he walk sadly and uncomfortably, till he hath got some comfortable evi∣dence of the pardon and forgiveness thereof. For guilt makes a man a terrour to himself.* 1.30 What made David walk so heavily, yea roar out for grief? but the guilt of his Adultery and Murther. What made Peter go out and weep so bitterly? but the guilt of his cowardize in denying his Lord and Master.

2. Haply he hath some deep apprehension of the corruption of his own heart, which he oft-times findeth working and stirring in him. This made Paul to smite himself upon his breast,* 1.31 and cry out, O wretched man that I am, who shall deliver me from the body of sin and corruption! Thou thinkest much to see a godly man walk sadly and uncomfortably. Whereas if thine eyes were but opened to see the vileness and wretchedness that is in thine own heart, thou wouldst presently sink down in dismal sorrow and desperation.

3. He may yet be in the travel of his new birth, or but newly delivered; so that he is hardly freed from the spirit of bondage. And therefore no marvel that he still walks with a sorrowful heart. But this sorrow will soon end in full joy. For Christ the Sun of Righteous∣ness is rising upon his soul with healing in his Wings, who will dry up his tears, and fill his heart with joy.

4. Or if he be a through Convert, yet he may be under some soar temptation from the Devil, whose main design is to keep men in slavery and bondage to himself; but if he fail therein, then his next design is to weaken their comforts. And therefore so far as God will give him leave, he will be sure to set upon them with his fiercest, temptations, and to cast into their minds many Atheistical and Blasphemous thoughts: the venom of which is ready to drink up their spirits: and it is no marvel if they walk uncomfortably at such times, for joy and rejoycing attends not the combate but the conquest. Think not the worse of the wayes of God for that the Devil is so much against them, and straws them with such thornes.

5. It may be he is of a melancholy constitution, and then it cannot be expected he should walk joyfully. For joy hath no greater enemy than melancholy. And know, that though the disposition of the soul is changed by the new birth, yet not the constitution of the body.

6. It may be God hath hid his face, and favour from him, withdrawn himself in respect of the manifestation of his love to his soul, so that he doth not enjoy that comfort which he was wont to have in God; and if so, no marvel if he walk heavily and uncomfortably. For what Christian can rejoice when God deprives him of all sense and feeling of his loving favour? and shuts up those sweet streams of refreshment which were wont to flow into his soul?

Surely the chief work of a Christian in such a case is heartily to bewail his present sad condition, and to be earnest with God in prayer, that he would lift up the light of his countenance, and shine in comfortably upon his soul, that the bones which he hath broken may rejoice.

Now for any to argue, because some godly men have ofttimes occasion of sorrow and mourning, therefore the lives of all the godly are full of sorrow and sadness, is a very absurd and false kind of reasoning; and yet this is the reasoning of many carnal men and wo∣men in the World. Whereas we may more rationally argue, the lives of all carnal and prophane men to be uncomfortable, because all the causes of uncomfortable∣ness are found on them as guilt of sin, death in sin, enmity against God, alienation from Christ, and therefore lyableness to all judgements and plagues here, and to eternal death and condemnation hereafter. Surely if carnal men understood themselves throughly, they would find all both within and without them, like Ezekiels roul, nothing but lamentation, mourning and woe.

Notes

• * 1.1

  Act. 10.44.
• * 1.2

  Deut. 29.29.
• * 1.3

  Mat. 8.8.
• * 1.4

  Mat. 15.27.
• * 1.5

  Luk. 18.13.
• * 1.6

  2 Chron. 33.4, 13. 1 Tim. 1.13, 16
• * 1.7

  1 Cor. 6.11
• * 1.8

  Rom. 3.23.
• * 1.9

  Eph. 2.3, 4.
• * 1.10

  Mat. 23.37.
• * 1.11

  Rev. 3.20.
• * 1.12

  Rev. 3.20.
• * 1.13

  Tit. 3.3.
• * 1.14

  Prov. 14.1.
• * 1.15

  Prov. 3.17.
• * 1.16

  Rom. 5.1, 2, 3.
• * 1.17

  1 Pet. 1.8.
• * 1.18

  Psal. 97.12.
• * 1.19

  Phil. 4.4.
• * 1.20

  Joh. 16.33.
• * 1.21

  Qui non est crucianus, non est Christia∣nus, Luther in Gen. 29.
• * 1.22

  Rom. 5.1, 3. Mat. 5.11, 12.
• * 1.23

  2 Cor. 1.3.
• * 1.24

  1 Sam. 29.6.
• * 1.25

  Tit. 2.12.
• * 1.26

  Psal. 119.165.
• * 1.27

  Act. 9.31.
• * 1.28

  2 Cor. 6.10.
• * 1.29

  Rev. 2.17.
• * 1.30

  Psal. 32. and 51.
• * 1.31

  Rom. 7.24.