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HE prepareth a fit Ha∣bitation for the Lord, whose Reason is nei∣ther deceived, nor Will perverted, nor Memory defiled.
Happy is that Soul that cleanseth his heart from the filth of sin, and so stores it with Pious works, as that it may delight the Almighty God to dwell therein.
Lay aside the cares of this world, and take into your minds the Joys of heaven.
Empty your heads of all other
things, and prepare that upper Room to entertain your Lord.
Consider, ye are framed accor∣ding to the Image of the Lord, a∣dorned with his Similitude, espoused unto him by Faith, endowed with the Holy Ghost, redeemed with the pretious Blood of a dear Saviour, assigned to be Fellow-Citizens with the Holy Angels; capable of E∣ternal Happiness, Heirs of Good∣ness, stock't with Sence and Reason. What have ye to do with the flesh? then slight not those opportunities and advantages that are set before ye, but, Seek ye first the Kingdom of God and his Righteousness,* 1.1 and all other things shall be added to ye.
Keep your Souls in a flying po∣sture towards your Inheritance a∣bove; For where can ye finde more Riches to invite ye?
The Lord is called, The faithful God,* 1.2 and will take an account of each ones faith.
Without Faith it is impossible to please God:* 1.3 for he that cometh to him, must believe that he is, and that he is a rewarder of them that diligently seek him.
Adam was a sinner, and begot sinners, and they must work out their Salvation with fear and trem∣bling.
What am I? A man that had my beginning from a thing unseem∣ly, in the moment of my conception; I was conceived of Humane seed, afterwards that froth changed into curds, and by encreasing became flesh.
With weeping I was exposed to the miseries of a wretched world; and behold I am full of sin, and shall suddenly be presented before the strict Judge, to render an ac∣count of all my works.
Wo be to me wretch, when that day shall come, and those Books shall be opened, wherein are Regi∣stred all my thoughts, words, and works, and shall be read before the Lord!
Then with a trembling Consci∣ence I stand before the Tribunal-Seat of Christ, full of fear and an∣guish, calling to remembrance my manifold offences.
And when it shall be said, Behold
the man and his works; then, Oh then shall I see all my sins and abo∣minations presented before mine eyes!
To prevent which Misery, observe these Directions.
Since your whole life is a Race and a Battel, a Merchandise and a Journey; prepare against night a Rosary of good works, to present unto the Lord.
Let your sleep be no more than Nature and Necessity requires: and remember, as he that starts first is most like to win the Race; so he that first offers his petition to Al∣mighty God, hath the more early title to a blessing.
Change not day into night, and night into day; be not addicted to idelness and sleep, for that is the way to turn your blessing to a dream.
Let not that imagination seize you, that you may lie in bed, ha∣ving no business immediately to do: for he that hath a Soul, and would save that Soul, hath enough to do to make his calling and election sure.
Meditate, Pray and Read; Repent, and do acts of Charity to others: If you have little to do, you have the more time to provide for a Crown of Glory.
When you open your eyes, think upon some act of Piety.
Thank God for your last good rest and preservation.
Give thanks to the Lord for your creation, and the many mercies you have received from his hands.
When you arise, pay your devo∣tion to the holy Trinity.
Be silent when you dress your self, and fix your thoughts upon some act of Piety.
If you speak, let it be in the praise of God, of his Goodness, his Mercies, or his Greatness.
Always let the first-fruits of thy Reason be presented to the Lord, that so the whole harvest of thy conversation may be Sanctified.
Let your habit be neither care∣less nor curious: though men may respect you for your outward habit, God doth expect that your inward garment should be Righteousness.
Let your ejaculations suit with your actions in the morning; as when you clean your hands, Pray to God to cleanse your Soul from sin; or when you cloath your body, Pray to him to cloath you with the Armour of Faith, and a good Con∣science.
This done, betake your self to your Closet-Devotions, or to Fa∣mily-Duties, as your condition is capacitated.
Having finished your Prayers, consult with your self about your Occasions that day, and resolve a∣gainst any thing that may seem op∣posite to the Service of God, or the Rules of Good manners.
If you have Children or Ser∣vants, it is your Duty to Pray with them, and for them; or especially to be careful that they shall Pray for themselves.
After this, betake your self to your Affairs: avoid idleness, and take heed of being too earnest af∣ter wordly goods; be Prudent, Temperate, Diligent, Humble and Charitable.
Harbour no idle Persons in your Family; let your Servants have mo∣derate Work and Meat: if they deserve Reproof, let it be without Passion; advice, with some Natures, may do more than Correction.
Be not busie to inquire after the Concerns of your Neighbour, but carry your self with this Cau∣tion, that in all your Actions you mix the ingredients of Justice and Charity: Be in Charity with all men.
Avoid Backbiting and Slander∣ing: he that delights in either of them, shall never be beloved, or in∣nocent.
When you dine, lift up your heart in an holy Ejaculation to the Lord; thank him for your Tempo∣ral Food, and crave for Spiritual.
After dinner, return thanks for Mercies received: He doth not de∣serve to eat, that doth not desire to thank.
In your Recreations, be mode∣rate; and be sure to secure your heart for God, left your affections settle upon a false Basis: Let not
your Recreations be tedious, lest if you dwell with them long, you may be inticed to sin.
When you enter into Discourse, be pithy, and as often as you can devout; but if your occasions shall be so urgent that you cannot con∣veniently discourse of God, how∣ever be sure to think of him.
When you Read, let it not be much at once; let your Reading be little, and your Meditation large: for little Reading, and much think∣ing; little Speaking, and much Hearing; brief Prayer, and firm Devotion, is the surest way to be Wise, and to be Devout.
In the Evening, let your Medi∣tations be on the hours of the day past, how they have been spent: if your Conscience be clear, it is the sooner examined; but if any thing extraordinary hath happned, then take time to recollect your self with diligence.
Thank the Lord for his benefits of the day, and crave a pardon for your errours; and if any duty hath been omitted, endeavour to redeem
that fault the next day.
Let your last Prayers be applied to the concerns of your Conscience, and forget not to thank the Lord for all his mercies to you and your relations that day.
When you enter into your Bed, fix your Meditations upon Death and the Grave.
In the whole course of your life, let Religion be your business: for he is most capable of rejoycing in the evening, that watcheth his words, thoughts and deeds in the day.
To despise the world, is the way to enjoy heaven; and blessed are they who delight to converse with God by Prayer.
What folly can be greater, than to labour for the meat that peri∣sheth, and to neglect the food of E∣ternal Life?
God, or the World, must be ne∣glected at the parting-time; for then is the time of Tryal, then shall the Righteous continue Righteous, and be Blessed.
To seek your self in this world,* 1.4 is to be lost; and to be humble, is to be exalted.
First study to believe there is a life of Blessedness hereafter, then will you be the better strengthned to hunger and thirst after Righte∣ousness.
If you would have the Lord re∣ceive you into Heaven, you must give your self unto Prayer.
Prayer is defined by Gregory Nys∣sen to be a Discourse between the Soul and God: it is of two sorts, Vocal and Mental; that is, outward expressions of the Voice, and an in∣ward lifting up of the Mind to the Throne of Grace.
Before you enter into Prayer, ask your Conscience these Questi∣ons, with a resolution to return an Answer.
1. To what end, O my Soul, art thou retired into this place?
2. Art thou not come to discourse with the Lord in Prayer?
3. Is he present, will he hear thee?
4. Is he merciful, will he help thee?
5. Is thy business slight, is it not concerning the welfare of thy Soul?
6. What words and reverence wilt thou use to move him to Com∣passion?
Let these Interrogatories be con∣sidered. Discoursing with thy self, will prepare thee the better to dis∣course with God.
To make thy preparation com∣pleat, consider thy condition; thou art but dust and ashes, and he the great God,* 1.5 Father of our Lord Je∣sus Christ,* 1.6 that cloatheth himself with Light as with a Garment.
Remember these or such like devout expressions.
O let my Prayer enter into thy presence.* 1.7
Let my Prayer be set before thee as Incense,* 1.8 and the lifting up of my hands as the Evening Sacrifice.
As the clay is in the Potters hand to fashion it at his pleasure,* 1.9 so man is in the hand of him that made him, to render to them as liketh him best.
I will praise thee O Lord, with my whole heart;* 1.10 I will shew forth thy marvellous works.
The Sacrifices of God are a broken* 1.11
Spirit: a broken and a contrite Heart, O God, thou wilt not de∣spise.
* 1.12Let us search and try our ways, and turn again unto the Lord.
* 1.13If your hearts condemn us, God is greater than our hearts, and know∣eth all things.
Such Expressions as these from a devout Soul, open the windows of Heaven, and prevail with God to hear its Prayers.
In your Prayers or Meditations, beware of Satan's devices, of which these are some.
He endeavours to intice sinners to presumption, by lessening a sin, and making it seem to be slight.
On the other side, he studies to betray some to the sin of despair; insinuating, such a crime is Haynous, and beyond pardon.
But thus saith the Lord, Though your sins be as Scarlet,* 1.14 they shall be white as Snow: Though they be red as Crimson, they shall be as Wooll.
He shewed to our Parents a gol∣den Cup, but discovered not the Poyson hid therein, when he said,
God doth know,* 1.15 in the day that ye eat thereof, then your eyes shall be opened, and ye shall be as Gods, knowing good and evil.
Thus he attempted to betray Christ, when he tempted him with the glories of the World, saying, All these things will I give thee,* 1.16 if thou wilt fall down and worship me.
He hath likewise the art to put false glosses on particular sins; as Pride, that he pretends is Neatness; Covetousness is good husbandry; Drunkenness he calls good fellow∣ship; and Extravagancies the ef∣fects of a liberal Spirit.
He extenuates sins, by whisper∣ing to the credulous wretch, To be Drunk, to Swear, &c. are but little sins; and repentance is no hard task, it is but to ask pardon, and cry, Lord have mercie upon me.
He insinuates these delusions in∣to the sinner: You may walk by the Harlots, yet not enter; you may drink with the Drunkard, yet not be drunk; you may handle a bag of Gold, yet not steal it.
He assures the Soul that the wick∣ed man is happier than the devout Soul; for the former enjoys all the delights of the world, whilst the others are Persecuted, Imprisoned, and oftentimes undone.
One chief designe of Satan to delude the Soul, is to conduct him into evil company.
Beware of false Teachers, that lead your Judgment astray.
* 1.17They reproach the Embassadors of Christ; so did Korah, Dathan, and Abiram to Moses and Aaron.
* 1.18Good Michaiah was likewise as∣persed by Ahabs false Prophets.
They are devisers of false Pro∣phesies. The Lord said, The Prophets prophesie lies in my name:* 1.19 I sent them not, neither have I commanded them, neither spake I unto them; they prophesie unto you a false Vi∣sion and Divination,* 1.20 a thing of nought, and the deceit of the heart.
* 1.21They are stiled blind guides, That strain at a Gnat, and swallow a Camel.
* 1.22They are counterfeit and unclean. Wo unto you Scribes and Pharisees,
Hypocrites,* 1.23 that make clean the outside of the cup and platter, but your inward part is full of ravening and wickedness.
They endeavour to delude men to their opinions, rather to carry on their own Interests, than to better their Conversations.* 1.24 Wo unto you Scribes and Pharisees, Hypocrites, for ye compass Sea and Land to make one Proselyte; and when he is made, ye make him twofold more the Child of Hell than your selves.
Wo unto you blind guides,* 1.25 which say, Whosoever shall swear by the Temple, it is nothing: but whosoever shall swear by the Gold of the Tem∣ple, he is a debtor.
Ye fools and blind,* 1.26 whether is better, the Gold, or the Temple that sanctifieth the Gold?
He that sweareth by the Temple, sweareth by it, and by him that dwel∣leth therein.
False Prophets privily bring in damnable Heresies,* 1.27 even denying the Lord that bought them, and bring upon themselves swift destructi∣on.
Since then Satan is so busie, what remains, but that we Arm our selves with spiritual Weapons?* 1.28 Wherefore take unto you the whole Armour of God, that ye may be able to with∣stand in the evil day.
* 1.29For the Weapons of our Warfare are not Carnal, but Mighty through God, to the pulling down of strong holds.
* 1.30David said to the Philistin, Thou comest to me with a Sword, and with a Spear, and with a Sheild: but I come unto thee in the Name of the Lord of Hosts, the God of the Ar∣mies of Israel, whom thou hast de∣fied.
Let a Christian keep his Faith firm; for that will carry his Heart through many difficulties.
* 1.31Eye hath not seen, nor Ear heard, neither have entred into the heart of man, the things which God pre∣pareth for them that love him.
We must endeavour to be Recon∣ciled to God through Christ.
We must endeavour to be really Justified and Sanctified.
We must endeavour to love God's Word in Sincerity.
We must endeavour to walk ac∣cording to the Rule of it.
We must endeavour to have our minds fixed on God.
We must endeavour to trust in him effectually.
We must endeavour to be up∣right before him.
We must endeavour to please him in all our ways.
We must endeavour to do that which is good in his sight.
The bare Title of a Christian is not sufficient for Salvation: if we are not obedient to the will of Christ, we are no more Christians, than a Picture is the Body of a man.
At the last day, the Great Que∣stion
will be, Did you serve Christ, or only pretend to do so?
Behold, the great Assize is draw∣ing nigh, and our Judge is coming to the Court.
A Crown of Glory, and a con∣suming Fire, attend for the appea∣rance of the trembling Sinner.
Then the poor Soul appears to answer for what was done in the flesh.
At the Resurrection, that power of the Almighty God that made man of nothing, will new make him again.
Repentance and a good Faith, are sure guides to Eternity.
Obstinate Impenitence leadeth to destruction.
Though it be above our powers to bring men acquainted with their hearts, to assure them their Faiths are infirm, and their Repentance lame; the Great Judge that search∣eth all mens hearts, will at last con∣vince them.
Though we hold the Candle of the Gospel in our hands, yet the men we plead with are in the
dark: for they shut their eyes, and will not see;* 1.54 But the eyes of the Lord run to and fro throughout the whole earth, to shew himself strong in behalf of them whose heart is perfect towards him.
He is not onely an all-seeing God, but he is eyes to the blind,* 1.55 and feet to the lame.
* 1.56God is our refuge and strength: a very present help in trouble.
This God we should endeavour to know; but many men know many things, yet do not know them∣selves.
Wherefore we should return from things External, to things Internal; and from things Internal, ascend to things Supernal.
So may a man know from whence he came, or whither he shall go: the way to know God, is for a man to study the art of knowing him∣self.
By how much the more I profit in the knowledge of my self, by so much the more I approach to the knowledge of God.
I finde three things in my mind,
by which I remember, consider and desire God; and these are my Me∣mory, Understanding, and Will.
By my Memory I remember, by my Understanding I consider, and by my Will I desire and love.
When I remember God, I finde him in my memory; and that gives me an occasion to rejoyce.
By my understanding I consider what God is in himself, what he is in his Angels, what he is in his Saints, what he is in Men, and what he is in his Creatures.
In himself he is incomprehensible, because the beginning and end; the beginning without beginning, the end without end.
I understand from my self, how incomprehensible God is, because I cannot understand my self whom he hath made.
In his Angels he is desireable. Which things the Angels desire to look into.* 1.57
In his Saints he is delightful; for they being happy continually re∣joyce in him. Do ye not know that the Saints shall judge the world?* 1.58
In his Creatures he is admirable, because he Powerfully createth, Prudently governeth, and Sweetly disposeth of all things. Every crea∣ture of God is good.* 1.59
* 1.60In men he is Amiable, as he is their God, and they are his people.
* 1.61He dwelleth in them, as in his Temple.* 1.62 Ye are the Temple of the living God, as God hath said, I will dwell in them, and walk in them, and I will be their God, and they shall be my people.
Since God is so ready to inhabit in man, how happy is that man that can entertain so great and so good a Guest!
How great is the Humility of such an Omnipotent Creator, to dwell in so poor a Cottage!
Why then should we despise o∣thers? he doth not visit the Rich for their riches,* 1.63 but he saveth the poor from the sword.
Despise no man, though never so wretched: but be moved toward him with a brotherly affection.
Think another mans miseries to be thine; and take the like care to relieve them.
Reverence the poor, for they are those that receive others into the E∣ternal Tabernacles.
If thou seest an apparent sin in a∣nother, be as sorrowful for his Ini∣quity, as if thou sawst an imminent danger of death to thine own body.
For one Soul wounded with sin, is of more value than all the bodies in the whole world.
As I would be careful to defend my body from death, much more I ought with all diligence to endea∣vour to withdraw my Neighbour from sin, by my Prayers, Example, and Exhortations.
Let no man envy his Neighbours success, but rather affect his good as his own, and rejoyce at his wel∣fare, especially in spiritual Affairs, tending to the good of his Soul.
Give no credit to reports, but believe more good of your Neigh∣bour, than you can see with your corporal eyes.
Love your Neighbour as your self, but not with so strong an af∣fection, but that you still keep the
chief room in your heart for your God.
Love that man best that is most vertuous; he may requite benefit for benefit, and for courtesies received offer prayers to God.
* 1.64As we have opportunity, let us do good unto all men, especially those who are of the houshold of Faith.
When you discourse with another, let God be in your minde; and con∣sider he sees you, and you see him, as effectually as you see the person you discourse with.
Whatsoever you attain to, ac∣knowledge it to be the benefit of God.
* 1.65Every good and perfect gift is from above, and cometh down from the father of lights, with whom is no variableness, nor shadow of turning.
Think every man better than your self, neither be proud in your own conceit: for God resisteth the proud,* 1.66 and giveth grace to the hum∣ble.
Give no cause of discontent to any, neither be apt to commend
your self, though to your familiar Friend. Charity suffereth long,* 1.67 and is kind: Charity envyeth not, vaunt∣eth not it self, is not puffed up.
Keep your Vertues secret, rather than your Vices; and be ever ready to hear another man praised, rather than discommended.
Let your Discourse be of few words, and those compounded of Truth and Piety.
If any person discoursing with you, proposeth impertinent Que∣stions, cut off his discourse as soon as you can, and divert your speech to other matters.
Shun prophane and vain Bablings,* 1.68 for they will increase unto more un∣godliness.
Whatsoever doth happen to your friend or to your self, be neither grieved nor over-joyed, but praise God, and be content,* 1.69 for godliness with contentment is great gain.
When you see any thing in ano∣ther which misliketh you, mark whether the same be in your self, and amend it.
But if you observe any thing
which pleaseth you, mark whether that be in you; if so, retain it; if not, assume it: By this means you shall make all things as a mirrour, or a looking-glass to your self.
* 1.70Prove all things: hold fast that which is good.
Never affirm or deny any thing, with over-much eagerness, but let your assertions and denials be al∣ways seasoned with the salt of doubtfulness.
Abstain from immoderate laugh∣ter. Sorrow is better than laughter: for by the sadness of the countenance the heart is made better.* 1.71
When sloath, or idleness, doth surprize you, stir up your Spirits with reading some part of Scripture, or some other book of Devoti∣ons.
When you are in Tribulation, consider, that they that are in Hea∣ven,* 1.72 feel no such things, for there are pleasures for evermore.
Choose rather to suffer affliction with the people of God,* 1.73 than to en∣joy the pleasures of sin for a sea∣son.
When you are merry and joyful, remember, those which are in Hell feel no comfort at all.
Consider the words of Solomon:* 1.74 I said in my heart, Go to now, I will prove thee with mirth, therefore en∣joy pleasure: and behold, this also is vanity.
I said of laughter, It is mad:* 1.75 and of mirth, What doth it?
Rejoyce O young man in thy youth, and let thy heart cheer thee in the days of thy youth,* 1.76 and walk in the ways of thine heart, and in the sight of thine eyes: but know thou, that for all these things, God will bring thee to Iudgment.
Death doth daily threaten us, the Devil waits to seize our Souls, as soon as they depart our bodies; but the Lord is above them both.
He is faithful to those that hope in him; neither doth he forsake them, unless they forsake him.
O love the Lord, all his ye Saints,* 1.77 for the Lord preserveth the faithful, and plentifully rewardeth the proud doer.
* 1.78Be faithful unto death, saith the Lord, and I will give you a Crown of Life.
Have God often in your mouth, but more often in your heart and manners.
Lest the Lord should say of you, as of the Jews:* 1.79 For as much as this people draw neer me with their mouth, and with their lips do ho∣nour me; but have removed their hearts far from me, and their fear towards me is taught by the precepts of men:
* 1.80Therefore behold, I will do a mar∣vellous thing among this people: for the wisdome of their wise men shall perish, and the understanding of their prudent men shall be hid.
If with your Tongue you speak, and with your Heart you meditate on the Law of God all the day long, and your works do contrary to the same, your zeal is counter∣feit and blind.
The days of man are as a shadow upon the earth, and there is no abiding; and when he seemeth to
be most firm, then he is properly nothing.
Why then doth man heap up Treasures upon earth, since that which is gathered, and he that ga∣thereth, passeth away and perish∣eth?
Therefore labour not for the meat which perisheth,* 1.81 but for that meat which endureth to everlasting life.
What profit hath man in his la∣bour, whose fruit is Ruine, and whose end is death?
O that men were wise, and that they understood this,* 1.82 and would prudently provide for their latter end.
Know ye not that to day you are at the brink of danger? then let not your Repentance be de∣ferred, that you may be preser∣ved by the hand of your Media∣tor.
To day you are in the way to Hell; Repent, that you may finde the way to Heaven.
Repentance and Conversion, are the Fabricks of Salvation.
* 1.83Bring forth therefore fruits meet for Repentance.
But what do these admonitions avail, unless you blot out of your Conscience the spots of sin and iniquity?
Apply your heart therefore to an inward reading of your Conscience, that so you may come to under∣stand your self.
Study the practice of that great Apostle of the Gentiles,* 1.84 Paul: To exercise your self, to have a Con∣science voyd of offence, towards God, and towards man.
Study to say as Simon Peter said to Jesus;* 1.85 Behold, we have left all things and followed thee.
* 1.86So shall you eat and drink at the Table of the Lord Iesus, and sit on a Throne of Glory, judging the twelve Tribes of Israel.
Obedience certainly is a most faithful and familiar help to Salva∣tion.
* 1.87To obey is better than Sacrifice, and to hearken than the fat of Rams.
It is a Vertue which our Saviour himself preferred before his life, choosing rather to yield that, than not to fulfil his obedience.
The great opposer of Obedience, is Pride, and that is not onely the Original of all Vices, but the Ruine of all Vertues.
It is the worst of sins, for it cap∣tivateth the minde of man.
Other Vices assault those Vertues only by which they are destroyed; as Lasciviousness, Chastity, Anger, Patience, &c. but Pride like a contagious Plague corrupts every Vertue of the mind.
Pride goeth before Destruction,* 1.88 and an haughty Spirit before a Fall.
He that feareth the Lord must hate Pride and Arrogancy.* 1.89
And those that walk in Pride, he is able to abase.* 1.90
Pride is never found in a noble nature, nor Humility in an unwor∣thy mind.
It is a sin that our Saviour ab∣hor'd: for in his Birth, Life & Death,
Mat. 6.33.
Deut. 7.9.
Heb. 11.6.
Luk. 14.11
Psal. 103.14.
1 Joh. 1.5.
Psal. 88.1.
141.2.
Jer. 18.6.
Psal. 9.1.
51.17.
Lam 3.40.
1 Joh. 3.20.
Isa. 1.18.
Gen 3.5.
Mat. 4.9.
Numb. 16.3.9.
1 King. 22.8.
Jer. 14.14.
23.16.
Mat. 33.24
25.
Luk. 11.39
Mat. 23.15
2 Pet. 2.1, 2, 3.
Ephes. 6.13.
2 Cor. 10.4.
1 Sam. 17.45.
1 Cor. 2.9.
Rom. 11.
Joh. 3.16.
2 Cor. 4.17
Rom. 2.
2 Cor. 3.17
Psal. 49.14
1 Pet. 1.
Isa. 54.8.
9.7.
Psal. 97.11
Isa. 61.7.
1 Pet. 1.25
Mat. 19.46
Dan. 12.2.
Idem.
Job 12.21.
Isa. 3.11.
Job 15.20
Pro. 22.16
2 Thes. 1.9
Mat. 8.12.
Mal. 2.2.
2 Chron. 16.9.
Job 27.15
Psal. 46.1.
1 Pet. 1.12
1 Cor. 6 ••.
1 Tim. 4.4
Exod. 6.7.
Levit. 16.12
2 Cor. 6.16.
Job 5.15.
Gal. 6.10.
Jam. 1.17.
Jam. 4.6.
1 Cor. 13.4.
2 Tim. 2.16.
1 Tim. 6.6
1 Thes 5.21.
Eccl. 7.3.
Psal. 16.11
Heb. 11.25
Eccl. 2.1.
Eccl. 11.9.
Psal. 31.23
Rev. 2.10.
I•• 29.13.
14.
Joh. 6.27.
Deut. 32.29.
Mat. 3.8.
Act. 24.16
Mat. 19.27
Luk. 22.30
1 Sam 15.22.
Prov. 16.18.
Prov. 8.13
Dan. 4.37.
Prov. 15.33.
Pfal. 90.12