Antiquitates christianæ, or, The history of the life and death of the holy Jesus as also the lives acts and martyrdoms of his Apostles : in two parts.

DISCOURSE XVI. Of Certainty of Salvation.

* 1.1

1. WHen the Holy Jesus took an account of the first Legation and voyage of his Apostles, he found them rejoycing in priviledges* 1.2 and exteriour powers, in their authority over unclean spirits: but weighing it in his balance, he found the cause too light, and therefore diverted it upon the right object; Rejoyce that your names are written in Heaven. The revelation was con∣firmed and more personally applied in answer to S. Peter's Question, We have for saken all and followed thee: what shall we have therefore? Their LORD answered, Ye shall sit upon twelve thrones judging the twelve tribes of Israel. Amongst these persons to whom Christ spake Judas was; he was one of the Twelve, and he had a throne allotted for him; his name was described in the book of life, and a Scepter and a Crown was deposited for him too. For we must not judge of Christ's meaning by the event, since he spake these words to produce in them Faith, comfort and joy in the best objects: it was a Sermon of duty as well as a Homily of comfort, and therefore was equally intended to all the Colledge: and since the number of Thrones is proportioned to the number of men, it is certain there was no exception of any man there included; and yet it is as certain Judas never came to sit upon the throne, and his name was blotted out of the book of life. Now if we put these ends together, that in Scripture it was not revealed to any man concerning his final conditi∣on, but to the dying penitent Thief, and to the twelve Apostles, that twelve thrones were designed for them, and a promise made of their inthronization, and yet that no man's final estate is so clearly declared miserable and lost as that of Judas, one of the Twelve, to whom a throne was promised; the result will be, that the election of holy persons is a condition allied to duty, absolute and infallible in the general, and suppo∣sing all the dispositions and requisites concurring; but fallible in the particular, if we fall off from the mercies of the Covenant, and prevaricate the conditions. But the thing which is most observable is, that if in persons so eminent and priviledged, and to whom a revelation of their Election was made as a particular grace, their condition had one weak leg, upon which because it did rely for one half of the interest, it could be no stronger than its supporters; the condition of lower persons, to whom no revela∣tion is made, no priviledges are indulged; no greatness of spiritual eminency is appen∣dent, as they have no greater certainty in the thing, so they have less in person, and are therefore to work out their salvation with great fears and tremblings of spirit.

2. The purpose of this consideration is, that we do not judge of our final condition by any discourses of our own, relying upon God's secret Counsels, and Predestination of Eternity. This is a mountain upon which whosoever climbs, like Moses, to be∣hold the land of Canaan at great distances, may please his eyes, or satisfie his curiosity, but is certain never to enter that way. It is like enquiring* 1.3 into fortunes, concerning which Phavorinus the Philosopher spake not unhandsomely;

They that foretell events of desti∣ny* 1.4 and secret providence, either foretell sad things, or pro∣sperous. If they promise prosperous, and deceive, you are made miserable by a vain speculation. If they threaten ill fortune, and say false, thou art made wretched by a false fear. But if they foretell adversity, and say true, thou art made miserable by thy own apprehension before thou art so by destiny; and many times the fear is worse than the evil feared. But if they promise felicities, and promise truly what shall come to pass; then thou shalt be wearied by an impatience and a suspended hope, and thy hope shall ravish and* 1.5 deflow∣er the joys of thy possession.

Much of it is hugely applicable to the present Question; and our Blessed Lord, when he was petitioned that he would grant to the two sons of Ze∣bedee, that they might sit one on the right hand and the other on the left in his Kingdom,

rejected their desire, and only promised them what concerned their duty and their suf∣fering, referring them to that, and leaving the final event of men to the disposition of his Father. This is the great Secret of the Kingdom, which God hath locked up and sealed with the counsels of Eternity. The sure foundation of God standeth, having this* 1.6 seal, The Lord knoweth who are his. This seal shall never be broken up till the great day of Christ; in the mean time the Divine knowledge is the only 〈◊〉〈◊〉 of the final sentences, and this way of God is unsearchable and past finding out. And therefore if we be solicitous and curious to know what God in the counsels of Eternity hath decreed concerning us, he hath in two fair Tables described all those sentences from whence we must take accounts, the revelations of Scripture, and the book of Conscience: The first recites the Law and the conditions; the other gives in evidence: the first is clear, evident and conspicuous; the other, when it is written with large characters, may also be discerned; but there are many little accents, periods, distinctions, and little significations of actions, which either are there written in water, or fullied over with carelesness, or blotted with forgetfulness, or not legible by ignorance, or misconstru∣ed by interest and partiality, that it will be extremely difficult to read the hand upon the wall, or to copy out one line of the eternal sentence. And therefore excellent was the counsel of the Son of Sirach, 〈◊〉〈◊〉 not out the things that are 〈◊〉〈◊〉 hard for thee, 〈◊〉〈◊〉* 1.7 search the things that are above thy strength: 〈◊〉〈◊〉 what is 〈◊〉〈◊〉 thee think thereupon with reverence; for it is not 〈◊〉〈◊〉 for thee 〈◊〉〈◊〉 see with thine eyes the things that are in se∣cret. For whatsoever God hath revealed in general concerning Election, it concerns all persons within the pale of Christianity: He hath conveyed notice to all Christian people, that they are the sons of God, that they are the 〈◊〉〈◊〉 of Eternity, coheirs 〈◊〉〈◊〉 Christ, partakers of the Divine nature; meaning, that such they are by the design of God, and the purposes of the manifestation of his Son. The Election 〈◊〉〈◊〉 God is disputed in Scripture to be an act of God separating whole Nations, and rejecting others; in each of which many particular instances there were contrary to the general and univer∣sal purpose; and of the elect nations many particulars perished, and many of the reject∣ed people sate down with Abraham, Isaac and Jacob in the kingdom of Heaven: and to those persons to whom God was more particular, and was pleased to shew the scrowls of his eternal counsels, and to reveal their particular Elections, as he did to the twelve A∣postles, he shewed them wrapped up and 〈◊〉〈◊〉; and, to take off their confidences or presumptions, he gave probation in one instance that those scrowls may be cancelled, that his purpose concerning particulars may be altered by us; and 〈◊〉〈◊〉 that he did not discover the bottom of the Abysse, but some purposes of special grace and 〈◊〉〈◊〉 design. But his peremptory, final, 〈◊〉〈◊〉 Decree he keeps in the cabinets of the eternal ages, never to be unlocked till the Angel of the Covenant shall declare the unal∣terable universal Sentence.

3. But as we take the measure of the course of the Sun by the dimensions of the sha∣dows made by our own bodies or our own instruments; so must we take the measures of Eternity by the span of a man's hand, and guess at what God decrees of us, by consi∣dering how our relations and endearments are to him. And it is observable, that all the confidences which the Spirit of God hath created in the Elect are built upon Duty, and stand or fall according to the strength or weakness of such supporters. We know we* 1.8 are translated from death to life by our love unto the Brethren: meaning, that the perfor∣mance of our duty is the best consignation to Eternity, and the only testimony God gives us of our Election. And therefore we are to make our judgments accordingly. And here I consider, that there is no state of a Christian in which by virtue of the Co∣venant of the Gospel it is effectively and fully declared that his sins are actually pardon∣ed, but only in Baptism, at our first coming to Christ, when he redeems us from our 〈◊〉〈◊〉 conversation, when he makes us become Sons of God, when he justifies us 〈◊〉〈◊〉 by his grace, when we are purified by Faith, when we make a Covenant with Christ to live 〈◊〉〈◊〉 ever according to his Laws. And this I shall suppose I have already proved and ex∣plicated in the Discourse of Repentance. So that whoever is certain he hath not offen∣ded God since that time, and in nothing transgresseth the Laws of Christianity, he is certain that he actually remains in the state of Baptismal purity: but it is too certain that this certainty remains not long, but we commonly throw some dirt into our wa∣ters of Baptism, and stain our white robe which we then put on.

4. But then because our restitution to this state is a thing that consists of so many parts, is so divisible, various, and uncertain whether it be arrived to the degree of Innocence, (and our Innocence consists in a Mathematical point, and is not capable of degrees any more than Unity, because one stain destroys our being innocent) it

is therefore a very difficult matter to say that we have done all our duty towards our re∣stitution to Baptismal grace; and if we have not done all that we can do, it is harder to say that God hath accepted that which is less than the conditions we entred into when we received the great Justification and Pardon of sins. We all know we do less than our duty, and we hope that God makes abatements for humane infirmities; but we have but a few rules to judge by, and they not infallible in themselves, and we yet more fallible in the application, whether we have not mingled some little minutes of malice in the body of infirmities, and how much will bear excuse, and in what time, and to what persons, and to what degrees, and upon what endeavours we shall be par∣doned. So that all the interval between our losing baptismal grace and the day of our death we walk in a cloud, having lost the certain knowledge of our present condition by our prevarications. And indeed it is a very hard thing for a man to know his own heart: And he that shall observe how often himself hath been abused by confidences and secret imperfections, and how the greatest part of Christians in name only do think themselves in a very good condition, when God knows they are infinitely removed from it; (and yet if they did not think themselves well and sure, it is unimaginable they should sleep so quietly, and walk securely, and consider negligently, and yet pro∣ceed 〈◊〉〈◊〉) he that considers this, and upon what weak and false principles of Divinity men have raised their strengths and perswasions, will easily consent to this, that it is very easie for men to be deceived in taking estimate of their present condition, of their being in the state of Grace.

5. But there is great variety of men, and difference of degrees; and every step of returning to God may reasonably add one degree of hope, till at last it comes to the cer∣tainty and top of hope. Many men believe themselves to be in the state of Grace, and are not: many are in the state of Grace, and are infinitely fearful they are out of it: and many that are in God's favour do think they are so, and they are not deceived. And all this is certain. For some sin that sin of Presumption and Flattery of them∣selves, and some good persons are vexed with violent fears and temptations to despair, and all are not: and when their hopes are right, yet some are strong, and some are weak; for they that are well perswaded of their present condition have perswasions as different as are the degrees of their approach to innocence; and he that is at the highest hath also such abatements which are apt and proper for the* 1.9 conservation of humility and godly 〈◊〉〈◊〉. I am guilty of no∣thing, (saith S. Paul) but I am not hereby justified; meaning thus, Though I be innocent, for ought I know, yet God, who judges otherwise than we judge, may find something to reprove in me: It is God that judges, that is, concerning my degrees of acceptance and hopes of glory. If the person be newly recovering from a state of sin, because his state is imperfect, and his sin not dead, and his lust active, and his habit not quite extinct, it is easie for a man to be too hasty in pronouncing well. He is wrapt up in a cloak of clouds, hidden and encumbred;* 1.10 and his brightest day is but twilight, and his discernings dark, conjectural and imper∣fect; and his heart is like a cold hand newly applied to the fire, full of pain, and whe∣ther the heat or the cold be strongest is not easie to determine; or like middle colours, which no man can tell to which of the extremes they are to be accounted. But accord∣ing as persons grow in Grace, so they may grow in confidence of their present conditi∣on. It is not certain they will do so; for sometimes the beauty of the tabernacle is co∣vered with goats hair and skins of beasts, and holy people do infinitely deplore the want of such Graces which God observes in them with great complacency and accep∣tance. Both these cases say, that to be certainly perswaded of our present condition is not a Duty: Sometimes it is not possible, and sometimes it is better to be otherwise. But if we consider of this Certainty as a Blessing and a Reward, there is no question but in a great and an eminent Sanctity of life there may also be a great confidence and fulness of perswasion that our present being is well and gracious, and then it is certain that such persons are not deceived. For the thing it self being sure, if the perswasion answers to it, it is needless to dispute of the degree of certainty and the manner of it. Some per∣sons are heartily perswaded of their being reconciled; and of these some are deceived, and some are not deceived; and there is no sign to distinguish them, but by that which is the thing signified: a holy life according to the strict rules of Christian Discipline tells what persons are confident, and who are presumptuous. But the certainty is rea∣sonable in none but in old Christians, habitually holy persons, not in new Converts, or in lately lapsed people: for concerning them we find the Spirit of God speaking

with clauses of restraint and ambiguity, a * 1.11 perhaps, and, who knoweth, and, perad∣venture the thoughts of thy heart may be forgiven thee; God may have mercy on 〈◊〉〈◊〉 And that God hath done so, they only have reason to be confident whom God hath blessed with a lasting continuing Piety, and who have wrought out the habits of their precontracted vices.

6. But we find in Scripture many precepts given to holy persons being in the state of Grace to secure their standing, and perpetuate their present condition. For, (a) 1.12 He that endureth unto the end, he [only] shall be saved, (said our Blessed Saviour:) and,* 1.13 (b) 1.14 He that standeth, let him take heed lest he fall: and (c) 1.15 Thou standest by Faith; be* 1.16 not high-minded, but fear: and, (d) 1.17 Work out your Salvation with fear and trembling.* 1.18 (e) 1.19 Hold fast that 〈◊〉〈◊〉 hast, and let no man take the crown from thee. And it was excel∣lent advice; for one Church had (f) 1.20 lost their first love, and was likely also to lose their crown. And S. Paul himself, who had once entred within the veil, and seen unutterable glories, yet was forced to endure hardship, and to fight against his own disobedient appetite, and to do violence to his inclinations, for fear that, whilest he preached to others, himself should become a cast-away. And since we observe in holy story that Adam and Eve fell in Paradise, and the Angels fell in Heaven it self, stumbling at the very jewels which pave the streets of the celestial Jerusalem; and in Christ's family, one man for whom his Lord had prepared a throne turned Devil; and that in the number of the Deacons it is said that one turned Apostate, who yet had been a man full of the Holy Ghost: it will lessen our train, and discompose the gayeties of our pre∣sent confidence, to think that our securities cannot be really distinguished from danger and uncertainties. For every man walks upon two legs: one is firm, invariable, con∣stant and eternal; but the other is his own. God's Promises are the objects of our Faith; but the events and final conditions of our Souls, which is consequent to our du∣ty, can at the best be but the objects of our Hope. And either there must in this be a less certainty, or else Faith and Hope are not two distinct Graces. God's 〈◊〉〈◊〉 and vo∣cation* 1.21 are without repentance; meaning, on God's part: but the very people concern∣ing whom S. Paul used the expression were reprobate and cut off, and in good time shall be called again; in the mean time many single persons perish. There is no condem∣nation* 1.22 to them that are in Christ Jesus. God will look to that, and it will never fail; but then they must secure the following period, and not walk after the Flesh, but after the Spirit. Behold the goodness of God towards thee, (saith S. Paul) if thou continue in* 1.23 his goodness, otherwise thou also shalt be cut off. And if this be true concerning the whole Church of the Gentiles, to whom the Apostle then made the address, and concerning whose election the decree was publick and manifest, that they might be cut off, and their abode in God's favour was upon condition of their perseverance in the Faith; much more is it true in single persons, 〈◊〉〈◊〉 election in particular is shut up in the abyss, and permitted to the condition of our Faith and Obedience, and the revelations of Dooms-day.

7. Certain it is that God hath given to holy persons the Spirit of adoption, enabling* 1.24 them to cry, Abba, Father, and to account themselves for sons; and by this Spirit we* 1.25 know we dwell in him, and therefore it is called in Scripture the earnest of the Spirit:* 1.26 though at its first mission, and when the Apostle wrote and used this appellative, the Holy Ghost was of greater signification, and a more visible earnest and endearment of their hopes, than it is to most of us since. For the visible sending of the Holy Ghost up∣on many Believers in gifts, signs and prodigies, was infinite argument to make them expect events as great beyond that as that was beyond the common gifts of men: just as Miracles and Prophecy, which are gifts of the Holy Ghost, were arguments of proba∣tion for the whole Doctrine of Christianity. And this being a mighty verification of the great Promise, the promise of the Father, was an apt instrument to raise their hopes and confidences concerning those other Promises which Jesus made, the promi∣ses of Immortality and eternal life, of which the present miraculous Graces of the Holy Spirit were an earnest, and in the nature of a contracting peny: and still also the Holy Ghost, though in another manner, is an earnest of the great price of the heavenly calling, the rewards of Heaven; though not so visible and apparent as at first, yet as certain and demonstrative where it is discerned or where it is believed, as it is and ought to be in every person who does any part of his duty, because by the Spirit we do it, and without him we cannot. And since we either feel or believe the presence and gifts of the Holy Ghost to holy purposes, (for whom we receive voluntarily, we cannot casily receive without a knowledge of his reception) we cannot but entertain him as an argument of greater good hereafter, and an earnest-peny of the perfection of

the present Grace, that is, of the rewards of Glory; Glory and Grace differing no otherwise, than as an earnest in part of payment does from the whole price, the price of our high calling. So that the Spirit is an earnest, not because he always signifies to us that we are actually in the state of Grace, but by way of argument or reflexion; we know we do belong to God when we receive his Spirit; (and all Christian people have received him, if they were rightly baptized and confirmed) I say, we know by that testimony that we belong to God, that is, we are the people with whom God hath made a Covenant, to whom he hath promised and intends greater blessings, to which the present gifts of the Spirit are in order. But all this is conditional, and is not an im∣mediate testimony of the certainty and future event; but of the event as it is possibly future, and may (without our fault) be reduced to act as certainly as it is promised, or as the earnest is given in hand. And this the Spirit of God oftentimes tells us in secret visitations and publick testimonies: and this is that which S. Paul calls,* 1.27 tasting of the heavenly gift, and partaking of the Holy Ghost, and tasting of the good word of God, and the powers of the world to come. But yet some that have done so have fallen away, and have quenched the Spirit, and have given back the earnest of the Spirit, and contracted new relations, and God hath been their Father no longer, for they have done the works of the Devil. So that if new Converts be uncertain of their present state, old Christians are not absolutely certain they shall persevere. They are as sure of it as they can be of future acts of theirs which God hath permitted to their own power. But this certainty cannot exclude all fear, till their Charity be perfect; only according to the strength of their habits, so is the confidence of their abodes in Grace.

8. Beyond this, some holy persons have degrees of perswasion superadded as Lar∣gesses and acts of grace, God loving to bless one degree of Grace with another, till it comes to a Confirmation in Grace, which is a state of Salvation directly opposite to Obduration; and as this is irremediable and irrecoverable, so is the other inamissible: as God never saves a person obdurate and obstinately impenitent, so he never loses a* 1.28 man whom he hath confirmed in grace, whom he [so] loves, he loves unto the end; and to others indeed he offers his persevering love, but they will not entertain it with a persevering duty, they will not be beloved unto the end. But I insert this caution, that every man that is in this condition of a confirmed Grace does not always know it; but sometimes God draws aside the curtains of peace, and shews him his throne, and visits him with irradiations of glory, and sends him a little star to stand over his dwelling, and then again covers it with a cloud. It is certain concerning some per∣sons, that they shall never fall, and that God will not permit them to the danger or probability of it; to such it is morally impossible: but these are but few, and them∣selves know it not as they know a demonstrative proposition, but as they see the Sun, sometimes breaking from a cloud very brightly, but all day long giving necessary and sufficient light.

9. Concerning the multitude of Believers this discourse is not pertinent, for they only take their own accounts by the imperfections of their own duty blended with the mercies of God: the cloud gives light on one side, and is dark upon the other; and sometimes a bright ray peeps through the fringes of a shower, and immediately hides it self, that we might be humble and diligent, striving forwards and looking upwards, endeavouring our duty and longing after Heaven, working out our Salvation with fear and trembling, and in good time our calling and 〈◊〉〈◊〉 may be assured, when we first ac∣cording to the precept of the Apostle, use all diligence. S. Paul, when he writ his first* 1.29 Epistle to the Corinthians, was more fearful of being reprobate, and therefore he used exteriour arts of mortification. But when he writ to the Romans, which was a good while after, we find him more confident of his final condition, perswaded that neither* 1.30 height, nor depth, Angel, nor principality, nor power could separate him from the love of God in Jesus Christ: and when he grew to his latter end, when he wrote to S. Timothy,* 1.31 he was more confident yet, and declared that now a crown of rightcousness was certain∣ly laid up for him, for now he had sought the fight, and finished his course, the time of his departure was at hand. Henceforth he knew no more fear; his love was perfect as this state would permit, and that cast out all fear. According to this precedent if we reckon our securities, we are not likely to be reproved by any words of Scripture, or by the condition of humane infirmity. But when the confidence out-runs our growth in Grace, it is it self a sin; though when the confidence is equal with the Grace, it is of it self no regular and universal duty, but a blessing and a reward indulged by special dispensation, and in order to personal necessities or accidental

purposes. For only so much hope is simply necessary as excludes despair, and encou∣rages our duty, and glorifies God, and entertains his mercy; but that the hope should be without fear is not given but to the highest Faith, and the most excellent Charity, and to habitual, ratified and confirmed Christians, and to them also with some variety. The summ is this: All that are in the state of beginners and imperfection have a condi∣tional Certainty, changeable and fallible in respect of us, (for we meddle not with what it is in God's secret purposes;) changeable, I say, as their wills and resolutions. They that are grown towards perfection have more reason to be confident, and many times are so: but still although the strength of the habits of Grace adds degrees of mo∣ral certainty to their expectation, yet it is but as their condition is, hopeful and promi∣sing, and of a moral determination. But to those few to whom God hath given confir∣mation in Grace, he hath also given a certainty of condition, and therefore if that be re∣vealed to them, their perswasions are certain and infallible. If it be not revealed to them, their condition is in it self certain, but their perswasion is not so; but in the highest kind of Hope, an anchor of the Soul sure and stedfast.

Notes

• * 1.1

  Ad Num. 17.
• * 1.2

  Quod dixit Jesus 72 〈◊〉〈◊〉. Lucae to. v. 20. 〈◊◊〉〈◊◊〉 descripta 〈◊〉〈◊〉 in 〈◊◊◊◊◊〉〈◊◊◊◊◊〉, non tamen ad 〈◊◊〉〈◊◊〉 ad munus Evangelicum & 〈◊〉〈◊〉 in 〈◊〉〈◊〉. Alii autem 〈◊◊◊〉〈◊◊◊〉 rem 〈◊◊〉〈◊◊〉, sed 〈◊〉〈◊〉 gaudii 〈◊◊◊〉〈◊◊◊〉 & 〈◊〉〈◊〉; ex 〈◊〉〈◊〉 scil. & quando hoc 〈◊〉〈◊〉, aut 〈◊◊◊◊〉〈◊◊◊◊〉 autem verba signi∣ficent, 〈◊〉〈◊〉 est Doctores 〈◊〉〈◊〉 non 〈◊◊〉〈◊◊〉 72 Discipulos 〈◊◊◊◊〉〈◊◊◊◊〉.
• * 1.3

  Ad scelus ab 〈◊〉〈◊〉 votis 〈◊◊〉〈◊◊〉. Tacit.
• * 1.4

  —〈◊◊◊〉〈◊◊◊〉 debile vulgus 〈◊◊◊◊〉〈◊◊◊◊〉 pallor & 〈◊〉〈◊〉, Hine 〈◊◊〉〈◊◊〉, & 〈◊◊◊〉〈◊◊◊〉. Statins.
• * 1.5

  Futurum 〈◊◊〉〈◊◊〉 spes 〈◊◊◊〉〈◊◊◊〉. A. Gellius, l. 14
• * 1.6

  2 Tim. 2. 19.
• * 1.7

  〈◊〉〈◊〉. 3. 21, 22.
• * 1.8

  1 John 3 14.
• * 1.9

  1 Cor. 4. 4. Cum 〈◊〉〈◊〉 in 〈…〉〈…〉, Nihil 〈◊〉〈◊〉 sum, &c. q. d. 〈◊◊〉〈◊◊〉 a 〈◊◊◊〉〈◊◊◊〉 me non 〈◊◊◊◊◊〉〈◊◊◊◊◊〉 ait, 〈◊〉〈◊〉 quis 〈◊〉〈◊〉? S. 〈◊〉〈◊〉. c. 2. 〈◊◊〉〈◊◊〉.
• * 1.10

  〈◊〉〈◊〉. 9. 1, 2.
• * 1.11

  Beatus 〈◊◊◊〉〈◊◊◊〉, de 〈◊◊〉〈◊◊〉 dubitat. Rem 〈◊◊〉〈◊◊〉 qui au∣dacter 〈◊◊◊〉〈◊◊◊〉. S. Hieron.
• (a) 1.12

  Matth. 24. 13.
• * 1.13

  Dan. 4. 27.
• (b) 1.14

  1 Cor. 10. 12.
• (c) 1.15

  Rom. 11. 20.
• * 1.16

  Jocl 2. 14.
• (d) 1.17

  〈◊〉〈◊〉. 2. 12.
• * 1.18

  Acts 8. 22.
• (e) 1.19

  Rev. 3. 11.
• (f) 1.20

  Chap. 24.
• * 1.21

  Rom. 11. 29.
• * 1.22

  Rom. 8. 1.
• * 1.23

  Rom. 11. 22.
• * 1.24

  Rom. 8. 15.
• * 1.25

  1 John 4. 13.
• * 1.26

  2 Cor. 1. 22. & 〈◊〉〈◊〉. 5. v. 5.
• * 1.27

  Heb. 〈◊〉〈◊〉
• * 1.28

  —〈◊◊◊◊◊〉〈◊◊◊◊◊〉; Is, 〈◊◊◊〉〈◊◊◊〉—
• * 1.29

  1 Cor. 9. 27.
• * 1.30

  Rom. 8. 38.
• * 1.31

  2 Tim. 4. 6, 〈◊〉〈◊〉