Foure sermons. The two first, of godly feare: on Hebrewes 4. verse 1. By Robert Cleauer. The two last. Of Christian loue and life. On Canticles 2. verse 10. By Richard Webb.

THE FIRST SERMON: OF GODLY FEARE. (Book 1)

HEBREVVES 4. VERSE 1.

Let vs feare therefore, least at any time, by forsaking the promise of entring into his rest, any of you should seeme to be depriued.

THese wordes doe depend vpon the former Chapter; where the writer of this Epistle proposeth vnto the HE∣BREVVES the example of their fore∣fathers, shewing how they rebelled in the wildernesse, and hardned their hearts, and refused to yeeld obedience vnto the word of the Lord, for which cause he swore that they should not enter into his rest, viz. into the land of Canaan; and therein vvas as good as his word; for they all perished in the wildernesse. The like hee declareth to haue fallen out in the time of Dauid, to wit, that they refused to hearken vnto Gods voyce, and therefore were excluded from the heauenly rest, albeit they inhabited the land of CANAAN, which was a Type thereof. Herevpon the Apostle enforceth an exhortation by way of application, wherein we may obserue:

• 1 First, the duties which they ought to looke vnto, which are these two:
  • 1 First, to the intent they may not be like the re∣bellious Israelites, they must get an holy feare into their hearts.
  • 2 Secondly, they must lay holde of the promise, and not forsake or reiect the same.
• 2 Secondly, the reasons to moue them therevnto, which are also two:
  • 1 The first whereof is taken from the miserable successe of them that were formerly disobedient, to wit, that their carkasses fell in the wildernesse, Chap∣ter 3.17. Let vs feare [therefore,] that is, considering what sinnes they committed, and what fearefull iudgements they incurred, let vs looke better to our selues.
  • 2 The second is drawen from the danger that would ensue vnto themselues, if they did not follow his exhortation; they might seeme to be depriued of that rest which God promised vnto his people.

Let vs, &c.] Here we may note whom he doth admonish, in this word [vs] which importeth thus much: let vs He∣brewes; let me that am the writer of this Epistle; let all that are in CHRIST IESVS, euen euery one of vs, feare, &c. Now, in that hee ioynes himselfe with those, to whom hee giues this caueat, the Doctrine is, that

Hee that doth faithfully instruct others, [Doct. 1] will also instruct himselfe with his owne precepts. * 1.1

The neglect of this, is greatly condemned by the Apostle Paule, who speaketh vnto the Iewes in this manner; Thou that teachest another, teachest thou not thy selfe? and thou that preachest a man should not steale, dost thou steale? &c. In which place he sheweth that it is a fearefull and inexcuseable sinne for a man to take vpon him to be an informer of others, and in the meane time to be vtterly vntaught himselfe, in respect of any working and sauing instruction; neither was this holy Apostle more ready to censure the omission of this duty in

others, than he was carefull to practise it himselfe: for 2 Cor. 7.1. hee saith; Let vs clense our selues from all filthinesse of the flesh and spirit, and grow vp vnto full holinesse, in the feare of God: where wee see that hee maketh himselfe one of the number. So also, Rom. 7. when hee dilates at large of the corruption that is inherent in mans nature, he still layes load vpon himselfe, and speakes as if no body were in such case as he was. What I would (saith he) that doe I not, * 1.2 but what I hate, that doe I: and Ver. 18. I know that in me, that is, in my flesh, there dwelleth no good thing: and Ver. 24. O wretched man that I am, who shall deliuer me from the body of this death? And as in the matter of humiliation, so likewise in the matter of consolation hee speaketh in his owne person, seeking to apply the comfort to himselfe, as well as to offer it vnto o∣thers; I thanke God through Iesus Christ our Lord, v. 25. q.d. He it is that must deliuer me, and all his elect from the bondage of sinne, and that by Iesus Christ, for which I render humble and heartie praises vnto his Diuine Maiestie. And againe, Phil. 1.21. he saith; Christ is to me both in life and in death ad∣uantage. So that in matters of exhortation and of instruction, of humiliation and of consolation, hee includeth himselfe within the number of those with whom hee hath to deale. And it stands with reason that Ministers and Gouernors, and all such as are to admonish others, should take this course.

First, because their need requireth it: [Reasons. 1] for haue not they (as well as others) corruption in them, that needs to be re∣pressed? haue not they many failings that ought to be re∣formed? haue not they much diffidence and distrust in them, against which they must be strengthned? If it fare thus with them, as none can deny, meet it is that they should take their part with others, when they eyther reproue, or exhort, or comfort, or the like: and indeed, the Lord allots them a portion, together with the rest of his seruants, euen as good householders doe allow their Baker, and Bruer, and Cooke, and other officers, that makes prouision for the whole fa∣mily, their stint of vittailes as farre foorth as any other, for whom they prepare the foode.

Secondly, [unspec 2] this is a great incouragement and singular mo∣tiue vnto them that are instructed, or exhorted, &c. to cause them to make vse of that which is spoken, when they see men to take vp the like burdens themselues, as they lay vpon their shoulders, and that they doe not deale hypocritically, as the Pharises did, who imposed heauy burdens vpon o∣thers, when as they themselues would not so much as touch them with one of their fingers. This, I say, makes mens words to be regarded and followed, when they require no more of others then they labour to doe themselues; when they minister no medicines vnto others, but they will first take them themselues: and on the contrary part this causeth men to be esteemed Physitians of no worth, when they will take vpon them to cure others of those faults, which they neuer seeke any redresse or reformation of in themselues. He that will make boast that he hath a soueraigne remedie a∣gainst the Stone, or the Gowre, or any the like maladie, and yet in the meane time be miserably tormented with the same himselfe, shall cause both himselfe, and his skill, to be little set by.

Thirdly, [unspec 3] it is dangerous and burdenous for mens soules not to ioyne themselues with those whom they doe instruct: for the things which they deliuer are eyther true or false: If false, how dare they propose them vnto others for feare of infec∣ting and poysoning? If they be true, how can they but re∣ceiue them, and make vse of them in their owne soules, vn∣lesse they will haue their owne speeches to be brought in as witnesses against themselues, and their owne admonitions to be as so many conuictions of themselues to be altogether vnteachable and vntractable?

Fourthly and lastly, [unspec 4] they doe not onely hurt their owne soules, but hereby they much dishonour God, and disaduan∣tage his seruants. For let them perswade men to be merci∣full, to be liberall, to doe good vnto all, and hurt vnto none, &c. The answere of many wilbe this: you Ministers, or you Parsons of the Gospell, can giue good words, but where are your deedes? Such and such we haue heard to deliuer as

sound exhortations as you doe, and yet (God knowes) they come short enough in their practize. You can tell vs that wee must be mercifull, &c. but surely there are none more rauenous then you Preachers: for there are many of you that will neuer be satisfied, but would heape together a whole world of liuings if you could get them. Thus is the name of God blasphemed through such mens loosenesse; and there∣fore doth the Lord forbid them to take his word into their mouthes, that cast it behinde their backes, * 1.3 and hate to be reformed thereby. Holy speeches are vtterly vnbeseeming vnholy persons, neither will the Lord hold them guiltlesse, that doe in such sort take his glorious Name in vaine.

Therefore let vs in our exhortations before wee speake, [Ʋse 1] seriously be-thinke our selues what wee are to speake, and as farre as possibly wee can, labour to digest it before hand. Let vs be so teachers of others, that we be also learners our selues. If we haue matters of ill newes and of terrour to deliuer, let vs not vtter them as if they did not concerne vs, nor throw the threatnings of God abroad as durtes, whereof wee our selues are nothing at all afraid: but let vs striue to be in∣wardly moued and affected therewith, euen as the Prophet Habakkuk was with those things vvhich were reuealed vnto him. When I heard (saith he) my belly trembled, my lips shooke at thy voice: rottennesse entred into my bones, and I trembled in my selfe, that I might rest in the day of trouble. * 1.4 We should be so farre from denouncing the iudgements of God in malice and distemper against the parties, that we should endeauour throughly to affect our owne hearts with feare and griefe, before we vtter them vnto others. And the like may be said for instructions, or consolations, which we are about to Mi∣nister vnto any, we must in the first place make our owne vse thereof.

Secondly, this is for the condemnation of those that are appointed to be teachers of others, and yet none more vn∣taught than they: who are set as shepheards ouer Christ his sheepe, and yet are themselues as sheepe without a shepheard, because they are not shepheards vnto themselues, as all good

Ministers ought to be. Thence it commeth to passe, that albeit they giue others many good lessons concerning mer∣cie, and humilitie, and patience, and the like, yet none are more cruell, none more proud, none more reuengefull then they.

And so in families, many gouernors are to be rebuked, who are very hot and violent in dealing against the faults of their seruants, and children, without any consideration of that like in themselues: whereas euery reproofe which they giue vnto their inferiours, should put them in minde of those offences which either they haue committed, to be humbled for them, or which they may committe, to take greater heede of them, and to pray more earnestly against them. And as for rebukes, so for chastisements, they should neuer cor∣rect either childe, or seruant, but they should lay sharper stroakes vpon their owne hearts for their transgressions a∣gainst the Lord, than they doe vpon their bodies for their offences against them. Thus if they could doe, they might reape profit by euery fault which is committed, and by euery reproofe and correction which they giue for the same.

Let vs therefore feare.] This is the first duty vvhich they were to performe for the preuenting of those euils which be∣fell the stiffe-necked and rebellious Israelites, and for the keeping of themselues in a better course than they tooke, whence this doctrine may be collected, that,

Whosoeuer will constantly cleaue vnto the LORD in a good way, [Doct. 2] * 1.5 must awe his heart with an holy feare.

Therefore is it that wee are commaunded to serue the Lord in feare, * 1.6 and to reioyce before him with trembling. Whence we see that all the seruices of God, euen our reioycings and thanksgiuings, must be mingled with an holy feare. The like exhortation is giuen in another Psalme, * 1.7 Tremble, and sinne not; thereby implying that except men doe so, they can∣not chuse but sinne.

Now the reasons why those that will stand in vpright∣nesse, [Reasons.] must be affected with a religious feare, are these:

First, [unspec 1] because that is an excellent meanes to preserue

them from falling; for it sheweth them the perill of sinne, and breedeth in them a detestation thereof; it causeth them to discerne an hooke in Satans baytes, when he seemeth to proffer vnto them a good morsell: it maketh them to see that there is a net spread for them, when carnall delights are presented vnto them: and therefore is it that Gods seruants doe stand in awe of those punishments that are appointed for the workers of iniquitie, * 1.8 euen when they are tempted vnto any euill, though neuer so secret; and by that meanes are preserued from dangerous falles, when such as are desti∣tute of this feare of God, doe runne headlong into grieuous sinnes, and so plunge themselues ouer head and eares in vn∣aduoideable, and yet intollerable woes and miseries.

Secondly, [unspec 2] as the feare of the Lord is a soueraigne preser∣uatiue to keep: men from falling; so is it an excellent helpe to restore them when once they haue fallen. For that will cause them seriously to consider what arrerages they haue runne into, and what a dangerous case they are in, and so to bestirre themselues with all speede and with all diligence to get out of the same; euen as one that perceiues he hath taken Rats-bane, or any deadly poyson, will hasten to the Physition, and vse all meanes that may be to free himselfe from that danger wherein he standeth.

Thirdly, [unspec 3] as this sanctified feare will restraine and recouer vs from euill practises, so will it driue vs forward vnto holy duties, and make vs breake through all inconueniences, and troubles, and oppositions, that would otherwise hinder vs from the same. This holy feare will ouercome all fleshly feares, and cause vs to persist in good wayes, * 1.9 according to that of the Prophet Ieremy, who bringeth in the LORD, speaking thus; I will put my feare in their hearts, and they shall not depart from me. No outward dangers can withdraw them from obedience; neither can any manner of difficul∣ties hinder them from proceeding in good courses: Gods voice is more forcible to make them goe on, than all the threatnings of men can be to stay them: and therefore those that doe more dread mens words than the Lords, deale as

absurdly, as if they should be more terrrified at the barking of a Curre that stands in the way against them, than of the voyce of a Lyon that pursueth them at the heeles to teare them in pieces, if they hasten not forward: or as if they should be more afrayd of a childe that threatneth to strike them, if they passe by him, than of a man of Warre that fol∣loweth close after them to smite them with a sword, if they goe not speedily on their way. The holy men of God haue beene otherwise affected; * 1.10 Micaih was more fearefull of of∣fending the Lord, than of displeasing Ahab. When Moses saw that God was angry with him for his carnall reasoning against the Lords sending of him vnto Pharaoh, * 1.11 he left off disputing, and chose rather to aduenture vpon any perill, than vpon Gods displeasure. When Ieremy was threatned by the Lord, * 1.12 that if he would not deliuer his message, hee should be destroyed, the Prophet had done, and durst make no more obiections in his owne behalfe: so effectuall is this blessed and holy feare, wheresouer it is throughly rooted and setled in the heart.

Which maketh first for the reproofe of those that liue in presumption, [Ʋse 1] and thinke it the best way to haue the pro∣mises performed vnto them, to be bolde and confident that they shall be performed, though in the meane time they walke on in the practise of notorious euils, and so haue no ground at all whereon to build this their false and fond ima∣gination and perswasion. Wee haue a strong faith in God (say they) and doe beleeue that he will be mercifull vnto vs, and therefore nothing shall feare vs; no, not the threatnings of the word that are denounced against vs: as who should say, they are but words of course that shall neuer take effect: but what is this lesse than to giue God the lye? for he sayth that adulterers and vncleane persons, and lyars, and raylers, shall not enter into the kingdome of Heauen: but they say, albeit we liue in these sinnes, yet wee shall goe to Heauen notwithstanding; what horrible presumption is this? and how miserable must they needs be all, whose hope depends on this, that it may be the Lord is mistaken, and that his

doings will at length be found contradictory to his words?

A second vse of this point may be to teach vs to get this holy feare of God into our hearts, [unspec 2] and for this end to me∣ditate on the glorious Maiestie of the Lord, and on his wonderfull iudgements executed vpon presumptuous offen∣ders, &c. whereby this affection may be begunne, and con∣tinued, and increased in vs. * 1.13 Whereof else-where more largely.

Let vs feare therefore; why? because others prouoking the Lord were so grieuously plagued by him, let vs be made more wary through their example. Whence we may learne this doctrine, that the falles of others before vs, should make vs to looke better to our owne standing.

Other mens sinnes and plagues must be so many admo∣nitions and forewarnings vnto vs, to take heed of the like. [Doct. 3] * 1.14 This the Apostle presseth in the Epistle to the Corinthians, where, hauing spoken of diuers particular offences of the Is∣raelites, and of the seuerall punishments that were inflicted vpon them for the same, he maketh this conclusion, Now all these things came vnto them for exsamples, * 1.15 and were written to admonish vs, vpon whom the ends of the world are come: where∣fore let him that thinketh he standeth, take heede least he fall.

Whence we see it euident, that when the Lord punished the stubborne and rebellious Israelites in the desert, hee did ayme at the good of all his Elect that should liue in succee∣ding ages, and caused that Story to be written that all that should reade it might make their vse of it, and become more wary by their example; that they be not murmurers, idola∣ters, fornicaters, tempters of God, &c. as they were, least being found guilty of the same sinnes, they pertake with them in the like punishments. In this very sort also dealeth the Wiseman in the Prouerbs; for, hauing shewed how dangerous and pernicious the entisements and practises of the whorish woman are, hee thereupon inferreth, * 1.16 Let not thy heart decline to her: wander thou not in her pathes, for she hath caused many to fall downe wounded: and least any should too farre presume vpon his owne strength, and so imagine that he shall escape

better than others haue done; hee addeth. The strong men are all slaine by her. Her house is the way vnto the graue, which goeth downe to the chambers of death. q. d. It is euen like an house that is exceeding contagious, where few or none did euer escape if once they aduentured to come within the doores; and therefore as in that case euery man will be care∣full to auoyd the place, and will not so much as passe by the doores, or come vnder the windowes, much lesse thrust him∣selfe in thither, where all that haue ventured to come in be∣fore, haue perished: so the holy Ghost aduiseth vs with all diligence and due circumspection to shun the occasions of adulterie, and not to come neere the house of the adulteresse, but to auoyd it, as the very portall vnto death, euen to eter∣nall death, both of body and soule: and as Salomon gaue this in precept vnto others, so hee obserued it in practise him∣selfe; * 1.17 for seeing the field of the slothfull, and the Vineyard of the man destitute of vnderstanding, to be all growne ouer with thornes and nettles, &c. he marked it well, and receiued instruction. The sight hereof made him more wise: for he considered that pouertie did vsually come vpon such, * 1.18 as a Poste, and necessitie like an armed man, that is, speedily and vnresistibly, and therefore hee tooke the greater care to shake off idlenesse and sluggishnesse, vpon which so great misery doth attend, and will certainly ensue.

Now, [Reasons.] let vs consider why wee ought to take warning by other mens harmes.

First, [unspec 1] there is the same corruption in vs, as there is in them; the vnfaithful and disobedient Israelites that were consumed in the Wildernesse; the men of the old world that perished by the floud; nay, the most vile Sodomites that were burnt to ashes with Fire and Brimstone from Heauen, had no worse a nature than wee haue: for all the sonnes of Adam haue drawne an equall portion of originall corruption from the loynes of their first Father. If then we be all of vs na∣turally alike inclinable vnto euill, why should not wee seare by others falles, least wee be ouertaken in the same sort? L••t that had carried himselfe holily and chastely in Sodome,

was a man very vnlikely (as wee would haue thought) to fall into incest, and to commit filthinesse with his owne Daugh∣ters: yet such vvas the vilenesse of his nature, that by his Daughters meanes hee was drawen first vnto drunkennesse, and then vnto that other fowle and notorious euill before mentioned. And if such a man as hee vvere so shamefully foyled, who can secure himselfe from falling?

Secondly, Sathan is the same now, [unspec 2] that heretofore hee hath beene: yea, and much more malicious because he hath since then had a number of foyles, & his time is still shorter, in which regard hee is more imbittered and enraged, and therefore more violent in tempting vnto all manner of ini∣quitie: and haue not we then cause to tremble, when we con∣sider the falles of those that haue gone before vs?

Thirdly, the Lords threatnings denounced against sinne, [unspec 3] are the same still, and the strictnesse of his iustice in execu∣ting them is no whit diminished: but as hee is constant in his goodnesse towards such as obey him, so is hee in his righte∣ousnesse toward such as disobey him; and if there be any difference betwixt these our times, and the dayes of old, it standeth herein, that those that are offenders now, are likely to speede worse than those of former times, because they haue had their examples, vvhich should haue made them more fearefull of prouoking the LORD, and yet haue not taken benefit thereby, but rushed vpon those greiuous sinnes, for which others haue beene much condemned, and seuere∣ly punished.

Let this therefore be an instruction vnto vs, [Ʋse. 2] that we seri∣ously consider what breaches of the commaundements the Lord hath pursued with sorest plagues heretofore, and so become watchfull ouer our owne hearts and wayes, that we be not found guiltie of the same: * 1.19 thus did Nehemiah when he saw the Sabbath prophaned by the Iewes, Then (saith he) I reproued the Rulers of Iudah, and said vnto them, what euill thing is this that ye doe, and breake the Sabbath day? Did not your fathers thus, and our God brought all this plague vpon vs, and vpon our Citie? Yet yee increase the wrath vpon Israel in

breaking the Sabbath. In the same manner should we reason: hath not the Lord smitten sundry particular persons in their estate for the prophaning of his holy rest, besides other stroakes that haue lighted vpon their bodies and soules? Nay hath he not brought vpon our whole Nation sundry iudge∣ments euen for this haynous sinne among many other? Why then should wee persist in prouoking him still, and so pull downe vpon our heads one plague after another? So for the abusing of the Lords supper, the Apostle saith, that many among the Corinthians were smitten with weakenesse, * 1.20 and sicknesse, and with death it selfe: what vse should wee make thereof? Surely this: Did not they then escape Gods afflicting hand, that came vnpreparedly, and vnworthily, without examining and iudgeing of themselues, vnto the holy Sacrament: then how can we expect to goe vnpunished, if we pollute and defile that holy ordinance of God as they did?

The like may be said of other sinnes, as namely of those wherewith the old world is charged, * 1.21 viz. That they eat, and dranke, and maried, and gaue in mariage, vnto the day that Noe entred into the Arke, and the floud came, and destroyed them all. That is, they liued in a profound worldlinesse, being altogether carelesse of heauenly matters, and setting their mindes vpon nothing, but the things of this life: they did traffique onely for their bodies, not at all for their soules. And was this so great a fault (will some say) for men to follow after their commodities and delights! Yes that they should wholy giue ouer themselues vnto the pursuite of these was so offensiue vnto the Lord, that hee swept them all away by an vniuersall deluge: they had so defiled the whole world, that it could not be throughly clensed, till they were all washed away that were the offenders: And if wee follow them in those carnall courses, wee may iustly feare that the Lord will cut vs off, as hee did them, though not in the like manner: if we be men of the world and for the world, making it our whole life and the very end of our being here, to eate, and drinke, and buy, and sell, and plant, and build: in a word, if

we be wholy addicted to our profit, and pleasure and credit: and in particular for the matter of mariage, if wee looke wholy, or for the most part to personage, and portion, when wee are to make choise of yoake-fellowes for our selues and our children, not regarding vvhether they be Papists, or Atheists, or any manner of way prophane, so that they can satisfie our fleshly affections for outward things; if (I say) we be thus disposed, either wee shalbe cut off by an vntimely death, as the old world, and the Sodomites were, or if our dayes be prolonged, it shalbe to the increase of our woe and misery, either in the time of our life, or after our death, or both. And whereas, concerning that former matter of car∣nall matches, some may imagine, that albeit they mary re∣cusant Papists, or others that are as bad, they can so order matters, that they will receiue no hurt by them, but bring them to Church, and so doe good vnto them, let them not presume too much vpon their vaine conceits: Salomon was as wise as they: yet was not he able to conuert his Idolatrous wiues, but was himselfe peruerted by them, and so haue ma∣ny moe beside him.

Wee can be thus prouident for our bodily safety, that when wee see one to be swallowed vp in some griefe, or to perish in a quick-sand, or the like, wee will retire, and not ad∣uenture vpon the perill: and surely the examples of Gods word, (though of things that haue beene acted many yeeres since) should be more forcible to cause vs to shunne spiri∣tuall dangers, than fearefull spectacles that are present be∣fore our eyes should be to make vs carefull of eschewing corporall euils.

Therefore, in the second place, [Ʋse 2] here is a iust reproofe of those that are so farre from being afraid at the considerati∣on of the saults of their Ancestors, that they are thereby much emboldned vnto wicked practises: of which number are all Papists, and sundry els that are popishly minded: Oh (say they) this is an ancient religion, an ancient custome, &c. And what of that? Therefore let all Churches be defiled, and all particular persons corrupted therewith: and so for

the breaking of the Sabbath, it hath beene an vsuall thing time out of minde, (say they) and therefore why should you finde fault with it? This is a bad argument: and if it might stand for a rule that the antiquity of a thing doth euer proue the lawfulnesse thereof, what grosse euill could be condem∣ned as vnlawfull?

The Israelites hardning of their hearts in the wildernesse: the crying sinnes of the Sodomites: the haynous offences of the old world; and the woefull disobedience of our first Parents in Paradise, haue antiquitie for the maintenance of them, if that would serue the turne: but alas, that is so farre from making any fault alowable, that it causeth the com∣mitters thereof to be more in excuseable, in as much as they haue not beene admonished by the falls of such as haue gone before them. Therefore let vs neuer beare our selues in hand that we may warrantably take this or that course of life, because others haue done so before vs, vnlesse wee can eui∣dently proue out of the scriptures that they haue done well in so doing. Otherwise let vs rather feare (as in this text wee are exhorted) than presume to walke in their steps. To God the Father, to Iesus Christ his Sonne, and to the holy Ghost, be all honour and glory ascribed both now and for e∣uermore.

Amen.

Notes

• * 1.1

  Faithfull Tea∣chers will teach themselues. Rom. 1.23.
• * 1.2

  Rom. 7.15.
• * 1.3

  Psal. 50.
• * 1.4

  Hab. 3.16.
• * 1.5

  Godly feare very needfull.
• * 1.6

  Psal. 2.11.
• * 1.7

  Psal. 4.4.
• * 1.8

  Iob 31.
• * 1.9

  Ier. 32.40.
• * 1.10

  1 King. 22.
• * 1.11

  Exod. 4.14.18.
• * 1.12

  Ierem. 1.
• * 1.13

  On the first Commande∣ment.
• * 1.14

  Other mens euils must make vs warie.
• * 1.15

  1 Cor. 10.11.12.
• * 1.16

  Pro. 7.25.26.27.
• * 1.17

  Pro. 24.30.31.
• * 1.18

  Vers. 3 2.
• * 1.19

  Nehem. 13, 17, 18.
• * 1.20

  1 Cor. 11.
• * 1.21

  Luk. 17.26.27.