Lectures upon the vvhole Epistle of St. Paul to the Philippians, deliuered in St. Peters Church in Oxford: by the reuerend and faithfull seruant of Christ Henry Airay ... and now published for the vse of Gods Church by C.P. ...

LECTVRE LXXXIV.

PHILIP. 4. Verse 8.

Furthermore, brethren, whatsoeuer things are true, whatsoeuer things are honest, whatsoeuer things are iust, whatsoeuer things are pure, &c.

BEsides certaine particular exhortations vnto some particular persons, we haue heard in this Chapter diuers exhortations vnto the Philip∣pians in generall. One vnto perseuerance, that they would so continue in the Lord, as they had bene taught in the Lord, vers. 1. Another vn∣to a Christian ioy, that they would reioyce in the Lord alwayes, ver. 4. Another vnto a patient moderation in their whole life and behauiour, that their patient and gentle mind might be knowne vnto all men, ver. 5. And another to the laying aside of all worldly and distrustfull carefulnesse, and reposing of our selues in all things in God by humble and heartie prayer with giuing of thankes, ver. 6. Whereunto the Apostle also ioyned the consequent or effect which should follow the abando∣ning of worldly and distrustfull carefulnes, and the reposing of our selues in God by prayer; which is, that the peace of God which passeth all vnderstanding, shall preserue our hearts, &c. His first exhortation vnto perseuerance was, lest they should suffer themselues to be seduced and drawne from the truth which he had taught them, by those false teachers which were crept in amongst them. His second exhortation vnto a Christian ioy, was, lest they should suffer themselues to be daunted or dismayed when persecution, or affliction, or any other crosse should befall them. His third exhortation vnto a patient moderation in their whole life and behauiour, was, that all men seeing their patient and gentle mind, might thereby the rather be brought to glorifie God, and to em∣brace the truth of the Gospell of Christ Iesus. His fourth ex∣hortation to the laying aside of too too worldly carefulnesse,

and the reposing of our selues in God by prayer with giuing of thankes, was, to direct them in a Christian course for all the things of this life, and the euent of all things they had to deale withall. His adioyning of the consequent or effect which will follow vpon it, was the rather to induce them to take that Christian course whereunto he directed them.

Furthermore, whatsoeuer things be.) After such diuerse ex∣hortations of the Apostle vnto the Philippians, as we haue heard, the Apostle now, for a generall conclusion of his ex∣hortations, exhorteth them generally vnto whatsoeuer thing is good in the life of man, that as they had bene taught by word and by example, so they would frame their liues to the rule of all holinesse and righteousnesse. Some generall heads of things the Apostle pointeth at, as things true, things honest, things iust, things pure, things worthy loue, things of good report; but, not standing vpon any of them, he ex∣horteth them to thinke on, and to do whatsoeuer things are of any of these kindes, and generally, whatsoeuer besides these is vertuous and commendable, which they had eyther heard him teach, or seene him do: adding withall this pro∣mise thereunto, that so the God of peace should be with them. When he saith, Furthermore, it is as if he had thus said, Not to stand vpon farther particulars, which would be too tedious, let me for a generall conclusion of my exhortations at this time vnto you, onely put you in minde of some gene∣rall heads of Christian duties, which I would haue you to thinke on, and to do; and then beseech you besides to think on, and to do whatsoeuer besides them hath the commenda∣tion of any vertue; and whatsoeuer is praise-worthy, euen whatsoeuer ye haue learned, & receiued, and heard, and seene in me. First then, he commendeth vnto them whatsoeuer things are true, exhorting them to thinke on, and to do whatsoeuer things are true; true in opinion, that they may be free from errour; true in word, that they may be free from leasing; true indeed, that they may be free from all hypocrisie and dissimu∣lation; whatsoeuer things are indeed any way true, he would haue them to thinke on them, and to do them. Secondly, he commendeth vnto them whatsoeuer things are honest, or as the

word rather signifieth, whatsoeuer things do set them out with an holy grauity, exhorting them to think on, and to do whatsoeuer things haue in them a reuerent and comely gra∣uity, that what things are graue and comely for their persons, they may say and do; and such things as are light and vnbe∣seeming them in attire, or gesture, or word, or deed, they may flie and anoyd. Thirdly, he commendeth vnto them, whatso∣euer things are iust, &c. exhorting them to thinke on, and to do, whatsoeuer things are iust, that euery man may haue his right of them, and that which is due vnto them, that no man may be def••auded by them, that as they would haue others to do vnto them so they may do vnto others. Fourthly, he commendeth vnto them whatsoeuer things are pure, exhorting them to thinke on, and to do whatsoeuer things are pure, that in their liues they may be vnspotted, and in their words and deeds vndefiled, being cleansed from all filthinesse of the flesh, and of the spirit. Fiftly, he commendeth vnto them whatsoeuer things pertaine to loue, or whatsoeuer things may make them louely, exhorting them to thinke on, and to do, whatsoeuer things may make them louely, and winne them loue and fauour with all men, yet so with men, that with God also. Sixtly, he commendeth vnto them whatsoeuer things are of good report, exhorting them to thinke on, and to do what∣soeuer things are of good report amongst men, that by such things they may purchase to themselues a good report a∣mongst men, and be free from such speeches and censures as things of euill report might easily bring vpon them. Lastly, hauing thus pointed at these generall heads of Christian du∣tie, generally he commendeth vnto them, whatsoeuer thing besides these hath in it commendation of vertue or matter of praise, exhorting them, that if besides these things alreadie spoken of, there be any vertue, that is, any thing which h••th in it commendation of vertue, or, if there be any praise, or any thing praise-worthy with good men, they should thinke on, euen seriously and aduisedly these things, letting those things of ceremony to passe which the false teachers vrged. Where∣unto that he might the rather perswade them; first, he tells them, that these things which now he commendeth vnto

them, and whereunto now he exhorteth them, are no new things, such as they neuer knew nor heard of, but such as both they had learned by hearing, and receiued by instructi∣on, and heard at his mouth, and seene in him, in the practise of his life: and therefore, as before he willed them to thinke on them, so now he willeth them to do them, that knowing them, and doing them, they might haue the full commenda∣tion of them. Secondly, he promiseth them, that if thus they shall thinke on, and do these things whereunto he hath ex∣horted them, then the God of peace shall be with them, to giue vnto them the peace of conscience, and a peaceable life amongst men, so farre forth as may be for his glorie, and their good. This I take to be the meaning of these words. The bran∣ches then into which they diuide themselues, ye see, are an exhortation, and two reasons or motiues to enforce the ex∣hortation. The exhortation is, to thinke on, and to do, what∣soeuer things are true, &c. The former motiue to induce them hereunto is drawne from the things themselues whereunto he exhorteth them, which were no new things: but such as both they had learned, and receiued, and heard, and seene in his owne example. The latter motiue to induce them is a pro∣mise, that the God of peace shall be with them, if they will thinke on, and do these things. Thus much of the meaning of these words, and of the things therein contained. Now let vs see what notes we may gather hence for our further vse and instruction.

First then, to beginne with the most generall, here I note, that if there be any vertue, any praise, any thing that is good, any thing that is commendable, the Apostle would haue the Philippians seriously to thinke on it with themselues, and di∣ligently to practise it in their liues, whatsoeuer it be. Whence I obserue this note for vs and for all Christians, that we all of vs ought to haue our hearts set, and our frete prest to fol¦low whatsoeuer is good and commendable amongst the sons of men. And this is plainly proued out of the writings of the Prophets and Apostles. Thus saith the Prophet Dauid,* 1.1 and out of him the Apostle Peter, Eschue euill, and do good, neither of them insisting vpon any particular good, but exhorting or

commanding to do good, euen whatsoeuer is good and com∣mendable.* 1.2 So our Apostle, Euer follow (saith he) that which is good, both toward your selues, and toward all men. Where the Apostle would haue the Thessalonians so farre from recom∣pensing euil for euill vnto any man, that he would haue them forward and ready to do whatsoeuer is good vnto all men. It is then ye see a duty required of vs, to follow whatsoeuer is good and commendable,* 1.3 or as the Apostle speaketh, to pro∣cure things honest in the sight of all men. And if we must needes haue motiues to draw vs on to this dutie, because otherwise we are too too dull and slow, behold what the Apostle saith to this purpose,* 1.4 To euery man (saith he) that doth good, shall be glorie, and honour, and peace. But what should other motiue need then this, that whatsoeuer is good, is onely good by participation with God, who alone is good, as our Sauiour tells vs,* 1.5 truly, and properly, and of his owne nature good? For if it be so, that whatsoeuer is good, is onely good by par∣ticipation with God, from whom alone cometh euerie good giuing and euery perfect gift,* 1.6 then surely vnlesse we will in some sort renounce God, we must embrace and follow what∣soeuer is good, euery thing that is good, hauing the expres∣sed image of God in it, so farre as it is good.

Only we must take heed, lest as the Serpent be guiled Eue, through his subtiltie, vnder a shew and colour of good, per∣swading her that that was good, which indeed was euill; so the world or the diuell deceiue vs vnder a shew and colour of good, and perswade vs that that is good which is not, that that is praise-worthie which is not. For not that which the world iudgeth to be good is alwayes good, but that onelie which the Lord alloweth for good in his word: neyther is that alwayes praise-worthy which the world praiseth, but that onely which the Lord praiseth. It is good (saith the world) to saue a mans life, though it be by a lie, or by periu∣rie; and if a man frame himselfe to the fashion of the world, the world praiseth him. But doth the Lord either approue him for good,* 1.7 when he reproueth them that do euill, that good may come thereof? or praise the other, when he doth by his Apostle tenderly beseech vs not to fashion our selues

like vnto the world? We must then look vnto the thing whe∣ther it be good and commendable, and such as the Lord ap∣proueth for good and commendable. And if it be, then what∣soeuer it be, we ought in our hearts to embrace it, in our liues to practise it, and with eagre liking to follow after it. Neither let any man thus say with himselfe, There are some good and commendable things which I could like very well to thinke on and to do, but that they are in such request and liking with the Papists, or with some that otherwise are pro∣fane and wicked men. For whatsoeuer is good, in whomso∣euer it be, we are to loue it, and to like it. If wicked Balaam that loued the wages of vnrighteousnes, make his prayer, and say, Let me die the death of the righteous,* 1.8 and let my last end be like his: shall I refuse to vse this prayer, becau••e he vsed it? Nay, if Simon Magus when he hath sinned,* 1.9 request the Apo∣stles to pray vnto the Lord for him, I will take this lesson from him, to request the prayers of the faithfull for me, when I haue sinned against my God. We may not communicate with any either in any superstition, or in any vnfruitful works of darkenesse. But whatsoeuer is good, if it be indeede truly good, we are to thinke on it, and to do it; we are to loue it and to like it, and to make it a president for vs to follow in whomsoeuer it be.

Let this then first teach vs to abstaine from all appea∣rance of euill. For thus we are to reason with our selues; Are we to thinke on, and to do whatsoeuer is good and com∣mendable? Then whatsoeuer is euill and blame-worthie, we are not to thinke on, nor to do. That which is good, is onely to busie all our thoughts, and to take vp all our actions: but whatsoeuer is euill, is not once to enter into our thoughts, much lesse may it be the worke of our hands. The Prophet speaketh of a generation of men that imagine mischiefe vp∣on their beds, and set themselues in no good way,* 1.10 neyther abhorre any thing that is euill. It were well there were no such at this day, whose inward thoughts are very wickednes, whose workes are onely euill, whose wayes tend wholly vn∣to death. But generally this is true, that men very well min∣ded, yet smell of some caske or other: either they are coue∣tous,

or proude, or ambitious, or vnmercifull, or contenti∣ous, or partially affected, or the like. We do not thinke on, and do whatsoeuer is good, we do not wash our hands of whatsoeuer is euill, but one bad thing or other there is which so haunts euery one of vs, that we alwaies carry it in our bo∣some with vs. Well, we see whereon our thoughts should be set, and whereabout we should be occupied: whatsoeuer is good, whatsoeuer is commendable, we should think on that, and do that; and he that instructeth vs in this dutie, withall doth imply, that whatsoeuer is euill, should not once enter our thoughts, much lesse should be the trade of our way. Let vs therefore follow that which is good, and abstaine from all appearance of euill; let vs as many as feare the Lord depart from iniquitie, and let our soules delight in whatsoeuer is good and commendable.

Secondly, let this teach vs, wisely to consider our wayes, what is indeed and truly good and commendable. For not whatsoeuer thing seemeth vnto vs, or is thought by others to be good and commendable are we exhorted here to think on, and to do, but to think on, and to do whatsoeuer is indeed and truly good & commendable. It is thought in some coun∣tries, nay I may say it is thought among vs (for vnto a high degree of excesse are we growne that way,) that to bowze & carowse, to quaffe cup after cup, and to beare his drinke wel, is a very commendable thing. Here then we are to look whe∣ther it be indeed commendable. For if it be, then we are to do it by our Apostles rule in this place. But what saith the Spirit?* 1.11 Take heede (saith our Sauiour) to your selues, lest at a∣ny time your hearts be oppressed with surf••tting and drunkennesse. The Apostle goeth further,* 1.12 and saith, If any that is called a bro∣ther, be a drunkard, with such one eate not. The Prophet goeth yet further, and denounceth a woe against drunkards, say∣ing,* 1.13 Woe to them that rise vp early to follow drunkennesse. And the Apostle openeth the woe thus, that they shall not inherit the kingdome of God.* 1.14 O but thou canst beare thy drinke well, and there is thy commendation. Well, yet see thy woe, Woe (saith the Prophet) to them that are mightie to drinke wine,* 1.15 and to them that are strong to powre in strong drinke: If thou exceed

in drinking, thy sinne is drunkennesse, how well soeuer thou beare thy drinke, and a woe is vnto thee. I instance onely in this sinne, because this sinne hath so much dared to braue it selfe amongst vs. But as in this, so in many other things it may be found, that howsoeuer they be thought commenda∣ble, yet indeed they are not. Let vs therefore looke vnto the thing that seemeth vnto vs, or is thought by others to be good and commendable; and if it be indeed such, so that it haue allowance from the Lord in his word to be such, then let vs thinke on it, and do it. But in any case let not the iudge∣ment of the world so sway with vs, as that vpon the worlds word we thinke on, and do whatsoeuer seemeth good and commendable vnto it.

Thirdly, let this teach vs to suppresse that conceit of not following something which is good, because it is in such re∣quest with them which otherwise are not good. For whatso∣euer is good, if it be indeed good, in whomsoeuer it be, we are to loue it, and to like it, to thinke on it, and to do it. What needes it to will any of vs to take vp a peece of golde, though it be out of a dung-hill? Howsoeeur therefore the man be superstitious, loose of life, profane and wicked, yet if there be any good thing in him, let vs not disdaine it, or re∣fuse it because of him, but let vs obserue it, and thinke on it, and do it. If there be any vertue, any praise, any thing that is good, any thing that is commendable indeed, wheresoeuer it is, let not that cause vs to balke it, but let vs thinke on it, and do it. And let this suffice for the generall, of thinking on, and doing whatsoeuer is good and commendable. Now come we to the generall heads of such good and commenda∣ble things as the Apostle commendeth vnto the Philippians.

Secondly, then here I note that the Apostle would haue the Philippians seriously to thinke on, with themselues, and diligently to practise in their liues, whatsoeuer things are true. Whence I obserue this note, for vs, and for all men, that whatsoeuer things are true, we are to thinke on them, and to do them. Is it a truth in religion? We are to embrace it, and professe it; as we see our Apostle was not disobedient to the heauenly vision which appeared to him in the way, but hauing

the eyes of his vnderstanding opened by the Lords Spirit, he straitway preached Christ in the synagogues,* 1.16 & professed the truth in all integritie and simplicitie. Is it a truth in the words of our mouth? We ought euery man to speake the truth vnto his neighbour,* 1.17 as Zachary willeth saying: Speake euery man the truth vnto his neighbour; and after him the Apostle saying, Cast off lying,* 1.18 and speake euery man truth vnto his neighbour. Is it a truth in our deeds and in the waies of our life? We are to be as Na∣thaniels,* 1.19 true Israelites in deed in whom is no guile, & not to make shew of one thing, and in truth to be another thing. Whatso∣euer truth it is, it ought to be so precious vnto vs, as that with the Apostle we should say,* 1.20 We cannot do any thing against the truth, but for the truth; we cannot hold of errour against the truth, we cannot lie to falsifie the truth, we cannot dissemble to make shew of others then the truth is we are. Let this one reason for this time serue to presse this point. Christ is truth, as himselfe saith,* 1.21 I am the way, the truth, and the life; and what∣soeuer he spake was truth, and for the truth, for no guile was euer found in his mouth:* 1.22 we are the sonnes of him who is truth; that is, of God; we are redeemed by him who is truth; that is, by God: we are regenerate and borne againe by the Spirit of truth, we are called to the knowledge of the truth, and so we shall dwell with God for euer if we speake the truth from our heart. As then we will haue him who is true, and truth it selfe, to be our God, and our selues to be his people and heires of his kingdome, we are to thinke on, and to do whatsoeuer things are true.

Are we then to thinke on, and to do whatsoeuer things are true? First, let this teach vs to take heede and beware of errours in religion, whereby the truth of the Gospel of Christ Iesus is peruerted. Whosoeuer saith it, if it be a truth, it is to be maintained; but if it be an errour from the truth, whosoe∣uer saith it, it is to be reiected. If Fathers, Councels, Church, and all say it, if it be an errour, what is that to me? But if it be a truth, be it Arrian, or Lutheran, or Papist, or Protestant that saith it, what is that to me? No authoritie may giue war∣rant to an errour, neither may any mans person or profession preiudice a truth; but whatsoeuer is true, we are to thinke on

it, and do it; whatsoeuer is erroneous, we are not to thinke on it, nor to do it. What shall we say then vnto them that wholly build vpon the Church, the Church, and euer runne on vs with open mouthes, the doctrine of the Church, the do∣ctrine of the Church; and this Church forsooth is the Church of Rome? What shall we say vnto them that hauing laid downe and taught a truth, afterwards perceiuing themselues therein to concurre with Caluin, did therefore reuoke it, and tur∣ned the truth into an error? We say vnto them as Esay said vnto the Iewes in his time:* 1.23 Should not a people enquire at their God? To the law, and to the testimonie, if they speake not accor∣ding to this word, it is because there is no light in them. The thing that we aske, is, what is a truth according to the word, what is an errour from the word? not what the Church teacheth, or what Caluin saith. If they can shew that the things which their Church teacheth are true, we professe our willingnesse to embrace whatsoeuer things are true; and if Caluin say the truth, why should they reiect it because he sayeth it? Learne you to discerne betweene truth and error; and looke not so much who sayeth it, as whether it be true or erroneous that is said. If the Church, or some speciall professors of the truth, agree vpon a truth, it may verie well sway with vs. But howsoeuer men say, a truth in religion is therefore to be receiued because it is a truth, and an error therefore to be reiected because it is an errour. If it be a truth receiue it, if an errour re∣iect it.

Againe, are we to thinke on and to do whatsoeuer things are true? Let this then teach vs to put away lying out of our mouthes. Whatsoeuer things are true, we are to speake them in their due times and places: but whatsoeuer things are lies and falshoods, there is no time or place for the speaking of them. For all lying is of the diuel, and he is the father thereof.* 1.24 And fearefull is the iudgement that lying draweth on with it: for whosoeuer (saith Iohn) worketh abomination or lies,* 1.25 shall not ent••r into the heauenly Ierusalem: and againe, Without shall be dogs, and enchanters, and whoremongers, and murtherers, and ido∣laters, and whosoeuer loueth or maketh lies. And therefore the

holy Ghost very often very carefully forbiddeth it, saying, Lie not one to another,* 1.26 seeing that ye haue put off the old man with his workes: and againe, Cast off lying, &c. And yet see how men loue rather to lie then to speake truly; as if they had rather runne with the diuell, then walke in truth with God. One des∣perately lyeth in despite of the truth, and boasteth himselfe of his lying. Another lieth, hoping so to conceale his sins as he hath fallen into, and so addeth iniquitie to iniquitie. Another lieth, but it is forsooth in ieast, and he meaneth no harme by his lying. And another lieth, but it is forsooth greatly for the behoofe and good of his friend, or else he would not doe it. Thus lying, which the Lord so much hateth, euery where a∣boundeth. And though none indeed can, yet some thinke they may pleade pardon for their lying. The desperate lier, it may be hopeth not for, nor reckoneth vpon any pardon. He hath made a couenant with death, and with hell he is at a∣greement. And what pardon he hopeth for, I know not, that to conceale his other faults and sinnes, also lieth. But if two sinnes be not to be bound together, because in one we shall not be vnpunished, then what hope of impunitie when vnto other sinnes is added also lying? Now for lying in ieast, no man, I thinke, will say that it is either a lesse fault, or more pardonable then an idle word: and yet we see our blessed Sa∣uiour tels vs,* 1.27 that of euery idle word that men shall speake, they shall giue account thereof at the day of iudgement. And as for lying for the behoofe and good of our friend, the Apostle thereby plainly condemneth it, in that we may not do euil, by his rule, that good may come thereof.* 1.28 So that we may not lie at all, for as much as no lie is of the truth. Some kind of lying is lesse faultie then other,* 1.29 but no lie is of the truth, and we are to speake euery man truth vnto his neighbour. Let vs therefore cast off all lying, euen all kind of lying. For the lying lips are an abomination to the Lord;* 1.30 and their iudgement sleepeth not. For a false witnesse shall not be vnpunished, and he that speaketh lies shall not escape. Let vs speake the truth euery man one vnto ano∣ther; for we are members one of another. Let vs speake eue∣ry man the truth from his heart, without mincing it, and spea∣king it by halfes. The truth wil beare out it selfe: speake there∣fore

the truth, and shame the diuell. By speaking the truth we are like vnto God, but by lying we are like vnto the diuell. Whatsoeuer things therefore are true, let vs thinke on them, and do them.

Againe, are we to thinke on and to do whatsoeuer things are true? Let this then thirdly teach vs to be that in truth which we would seeme vnto the world to be, auoiding all hypocrisie and dissimulation. Would we seem vnto the world to be religious towards God, iust in our dealing with men, chaste in our bodies, harmlesse in our liues, mercifull to the poore, despisers of the world, &c? Let vs be such in deed and in truth, not in word and in shew onely. For the hypocrite,* 1.31 as saith Iob, shall not come before God. And therefore Peter willeth vs to lay aside all maliciousnes, and all guile, and dissimulation.* 1.32 But who hearkeneth or regardeth? How many at this day like vn∣to Iudas, seeme to kisse when indeed they do betray? How many at this day like vnto Absalom, make a shew of inuiting their friends vnto their table, when indeed their meaning is, if not to kill them, yet to snare and intrap them? How many like vnto Ioab, seeme to speake peaceably with their friend, when indeed their purpose is to wound him? How many like vnto the Iewes that came to Nehemiah,* 1.33 speake faire to a mans face, but speake their pleasure of him behind his backe, and seeke what they can to thwart him, or to disgrace him, or to discredit him? Yea who now more cōmonly defameth a man, exalteth himself against him, and imagineth mischiefe for him, then his owne companion, his familiar friend, with whom he tooke sweete counsell together, and walked in the house of God as friends; as it fell out with Dauid? So litle truth there is in the wayes and workes of men, and so deepe dissembling in their whole liues. So that we may well take vp that of the Prophet, The faithfull are failed from among the children of men.* 1.34 Men speake deceitfully euery one with his neighbour, they flatter with their lips, and dissemble with their double heart. But the hypocrites hope shall perish, his confidence also shall be cut off,* 1.35 and his trust shall be as the house of a spider. Let vs therefore hate all hypocrisie and dissimulation: as we would seeme to be, so let vs be indeed such as we ought to be; and whatsoeuer things are true in re∣ligion,

in word or in deede, let vs thinke on them, and doe them.

Notes

• * 1.1

  Psal. 34.14. 1. Pet. 3.11.
• * 1.2

  1. Thess. 5.15.
• * 1.3

  Rom. 12.17.
• * 1.4

  Rom. 2.10.
• * 1.5

  Math. 19.1••.
• * 1.6

  Iames 1.17.
• * 1.7

  Rom. 3.8.12.2.
• * 1.8

  Num. 23.10.
• * 1.9

  Acts 8.24.
• * 1.10

  Psal. 36.4.
• * 1.11

  Luke 21.34
• * 1.12

  1. Cor. 5.11.
• * 1.13

  Esay 5.11.
• * 1.14

  1. Cor. 6 10.
• * 1.15

  Esay 5.22.
• * 1.16

  Acts 9.20.
• * 1.17

  Zach. 8.16.
• * 1.18

  Ephes. 4.25.
• * 1.19

  Iohn 1.47.
• * 1.20

  2. Cor. 13.8.
• * 1.21

  Iohn 14.6.
• * 1.22

  1. Pet. 2.22.
• * 1.23

  Esa. 8.19.20.
• * 1.24

  Ioh. 8.44.
• * 1.25

  Apoc. 21.27.22.15.
• * 1.26

  Coloss. 3.9. Eph. 4.25.
• * 1.27

  Mat. 12.36.
• * 1.28

  Rom. 3.8.
• * 1.29

  1. Ioh. 2.21.
• * 1.30

  Prou. 12.22.19.5.
• * 1.31

  Iob 13 16.
• * 1.32

  1. Pet. 2.1.
• * 1.33

  N••h. 6.19.
• * 1.34

  Psal. 12.1.2.
• * 1.35

  Iob. 8.13.