Clavis mystica a key opening divers difficult and mysterious texts of Holy Scripture; handled in seventy sermons, preached at solemn and most celebrious assemblies, upon speciall occasions, in England and France. By Daniel Featley, D.D.

THE SWEET SPRING OF THE WATERS OF MARAH. THE L. SERMON.

Apoc. 3.19.

As many as I love I rebuke and chasten.

Right Honourable, &c.

SAinta 1.1 Ciprian having proposed to his auditory bonum patientiae, the good of bearing, for his theame reckoneth (if I may so speak) upon the stocke, and maketh his ad∣vantage of the very duty and service they were at that time to performe to God, in affording to the Minister of his word their religious attention and Christian patience. Being to treat of patience, saith hee, dearly beloved, and to recount the sundry commodities that by it accrew to the sancti∣fied soule, whence shall I rather take my beginning than from the necessity of, this vertue to the holy exercise wee are now at; which cannot bee performed as it ought, without the concurrence of your patience with the divine assistance, and my labour? I cannot speake profitably to you in commendation of patience, except you heare me with patience.

Mutato nomine de me Fabula narratur.

This godly fathers case hath bin, & yet is mine, who am to entreat your pa∣tience to treat yet once more of patience in your hearing: & if the handling often the same argument, and pressing the like motives to patience hath see∣med wearisom & tedious unto you, I may hence gather with that father an argument for patience, without which ye cannot endure the least affliction,

no not of the eare. But if the repeating and inculcating the like doctrine and arguments were not burdensome unto you, I may safely presume upon your patience, to seale up my text, and perfect my meditations upon so ne∣cessary & profitable a subject.b 1.2 We cannot hear too much of that which we can never learne enough. Sorrowes and disturbances are very many, and worke strongly upon our fraile nature; but spirituall medicines of the soules ma∣ladies and comforts worke but weakely: therefore it is wisedome to take as many of them as we can. If they who are subject to swouning, and gene∣rally all that are carefull of their bodily health, will have cordiall waters in readinesse at hand, that they may not be to seeke in time of need; how much more ought all Christians, who are still either in feare, or in danger of conflicts with troubles and vexations, be provided of store of spirituall comforts; the rather because they serve as well to moderate their prospe∣rity, as to mitigate their afflictions? For the same meditations which some way sweeten the brine of affliction, that it be not too salt and quicke, sauce the pleasures of prosperity, that they be not too sweet and luscious. What stronger levers to raise up a drouping soule, than these in my Text, that afflictions proceed from God in love, and fall upon all his dearest children for their good? Againe, what stronger clubs to beate downe pride and in∣solencie in all such as abound in earthly comforts, and know no end of their wealth, and keepe under the minde, that it be not too much lifted up with temporall blessings, than these inferences from this Scripture, that God chasteneth with afflictions, and pampers not up with pleasures, all such as he beareth a speciall affection unto? Therefore may they thus well reason with themselves; For all our honour and wealth we are in no better, nay per∣haps we are in far worse estate than the poorest and miserablest creature up∣on earth, that hath run thorough or is in the midst of all calamities. God cha∣steneth him in love for his amendment, but he hath no care of us, he lets us run riot in sin: that poore wretch hath now his paiment, ours is to come, we know not how soone: he hath his paine here with Lazarus, but we take out our pleasures with Dives: therefore may it be just with God to change his paine into pleasures, but our pleasures into everlasting paines. Better weep in Christs schoole, than sport at the Divels games: better to want all things and to have Gods love, than to have all things else and want it. If it had not beene better, Moses would never have chosen to suffer afflictions with the servants of God,c 1.3 rather than to enjoy the pleasures of sinne for a season. These uses alone, if there were no more to be made of this soveraigne par∣cell of Scripture, sufficiently recompence our labour, in decocting the spirits, and drawing this oyle of comfort out of it: but the more we trie and apply it, the more vertue we shall finde in it, and use to be made of it. I have al∣ready counted many particulars in my former discourses upon these words, and the supply of the rest (together with the summe of the whole) shall be my taske for the remainder of the time. I will begin with the occasion, which was a deepe wound of griefe which the Angel of Laodicea might seeme to have received from that keene and cutting reproofe, Because thou art neither hot nor cold, I will spew thee out of my mouth. Now that he might not take on too farre by reason of so grievous and heavie a message, the Spirit verifieth his name Paracletus, and healeth and suppleth the wound

with these comfortable words, As many as I love I rebuke and chasten.

Gather not too much upon my former sharp reproofes and threats a∣gainst thine owne soule, there is yet place for thy zealous repentance: de∣spaire not of my favour, nor wrong my love in thy over-weening con∣ceit; I would not have so rebuked thee, if I had not loved thee.

Are those that are in Gods place to rebuke sinne, and chasten offenders, so carefull not to drive them to desperate courses? will they daigne as God here doth, to yeeld a reason of their proceedings, and mitigate their sharpe censures with favourable expositions, & take away all scruples out of mens minds, which their speeches and actions might otherwise leave in them? Yee see the occasion, and by it the scope of the Spirit, and connexion of the words, which carry this sense:

I rebuke with conviction, and chasten with instruction all those whom I love, not onely at large, as I doe all mankind; but in a speciall manner, as I doe those whom I intend to make heires and co-heires with my only begotten Son.

Here wee have a speciall action of Gods carefull providence over his children. Now the actions of God may be considered in a double respect, either as they come from the Soveraigne of all power above us, or as he is the patterne of all goodnesse to us: as they are actions of soveraignty, they require of us obedience, and an awfull and a trembling regard of them; as they are examples of goodnesse, we are to seeke to imitate them, and ex∣presse them in our lives. According to the former consideration, these acti∣ons of God, and words of my Text, rebuke and chasten, strengthen those that are under the rod; but according to the latter, they direct those that are to use it: the former when they are chastened, the latter when they cha∣sten, are to take notice of the severall circumstances set down in the Text. More particularly and plainly thus,

1. We learne out of the words Gods care of his, whom he reclaimes by threats and chastenings from their evill courses.

2. The condition of the Church militant, which is seldome without re∣bukes and chastenings.

3. The imperfection of inherent righteousnesse, and difficulty, or rather impossibility of performing the Law now after our fall: all Gods deare children are rebuked and chastened by him; and therefore are not without blame or fault: These are the speciall observations.

Their use must be to informe our judgement in the true estimate of the things of this life, to stirre up our love to God, who taketh such care of and paines with us (as it were) to call us home unto him by threatning of judgements, and correcting us with a fatherly and compassionate affection. Let us yet resume the words, and consider the proceedings of the Almigh∣ty, and wee shall see in God his actions, the Magistrate his direction and charge, and in the Magistrate his charge of distributing these tokens of Gods love, the duty of all inferiours, to receive them with the same affe∣ction wherewith they are given. The Minister is to reprove, the Judge to convince, the Father to nurture, the Magistrate to punish, the Master to discipline those that are under them without partiality, with moderation and in love: those that are under their authority they may not revile, but rebuke; not torment, but chasten; not some in a spleen, but all in love,

by the example of the Spirit in my Text: God rebuketh whom he liketh, and chasteneth whom he rebuketh, and loveth whom he chasteneth. Amor ille fra∣ternus, saith Saintd 1.4 Austine, we may say paternus sive approbet me, sive im∣probet me diligit; O that fatherly mind, which whether it approve mee, or re∣prove mee, still loveth mee, is worth all. Amor (saith the old man in the Poet) est optimum salsamentum; Love is the best sawce of all: it giveth a rellish to those things that are otherwise most distastefull and loathsome. It is most true of Gods love: for it maketh rebukes gratefull, and even chastenings com∣fortable; I rebuke and chasten as many as I love. Happy are we, if we are of these many; fore 1.5 blessed is he whom God correcteth. Howsoever all chastening seemeth grievous unto us for the present, yet it after bringeth thef 1.6 quiet fruit of righteousnesse to those that are exercised thereby. Wherefore it is worth the observation, that David prayeth not simply, O Lord, rebuke mee not, neither chasten mee; for that had been as much as to say, O Lord, love mee not: for God rebuketh and chasteneth every one whom he loveth; but he ad∣deth,g 1.7 Rebuke mee not in thine anger, neither chasten mee in thine heavie dis∣pleasure: or, as Junius rendereth it out of the Hebrew, in aestu irae tuae, in the heat of thy wrath.

I rebuke. Was it enough to allay and coole the boyling rage of the young man in the comedy, Pater est, & si non pater esses; were thou not my fa∣ther? shall not this word I in my Text, and this consideration, that Gods hand is in all our afflictions, be more forcible to quell the surges of our pas∣sions within the shore of Christian patience, that they break not forth, and fome out our own shame? It was the speech of Laban & Bethuel, though de∣void of the knowledge of the true God,h 1.8 This thing is proceeded of the Lord, we cannot therefore say neither good nor evill. We who are better instructed must alter the words, and say, This thing is proceeded of the Lord, this crosse is sent us from him; therefore we cannot but say good of it: we must thanke him for it. In this losse, sicknesse, disgrace, banishment, imprisonment, or whatsoever affliction is befallen us, the will of our heavenly Father is done upon us; and is it not our daily prayer, Fiat voluntas tua, Thy will be done? Looke we to the author and finisher of our salvation, hee bowed his will to take upon it his Fathers yoake: shall we with a stiffe necke refuse it? Father (saith he) let this cup passe, let it passe, if it be possible let it passe. Ye heare he prayeth thrice against the drinking of it with all possible vehemency and earnestnesse; yet presently he yeeldeth to forgoe his will, and undergoe his passion: Sed fiat voluntas tua, non mea; But thy will be done, not mine: or, Neverthelesse, not as Ii 1.9 will, but as thou wilt. Not as I will, these words im∣ply an unwillingnesse; Neverthelesse, be it done as thou wilt, sheweth a re∣solute will: here is a consent of will without a will of consent, a will against a will, or a will and not a will: Non mea, sed tua. As man he expressed a na∣turall feare of death and desire of life, yet with a submission to the will of his Father: it was not his will to take that cup for it selfe, and antecedent∣ly, and as he saw wrath in it; yet as hee saw the salvation of man in it, and greater glory, it was his will to drink it off consequently, because such was his Fathers good pleasure, to which his will was alwayes subordinate. Saintk 1.10 Cyprian speaketh home in this point to all that repine at what God sendeth them, be it never so bitter to their carnall taste: Our Lord did, and

suffered the will of his Father, shall not we doe and suffer the will of our Lord? he conformed his will to his Fathers, shall not we ours to his? If these in∣ducements from the love of God and example of our Saviour, which pre∣vaile most with the best dispositions, worke not kindly with us, let vulgar and common discretion teach us to make a vertue of necessity. Suffer we must what God layes upon us: for who canl 1.11 resist his will? If we suffer with our will, wee gaine by our sufferings a heavenly vertue for a worldly losse or crosse; we make a grace of a judgement: if we suffer against our will, we suffer neverthelesse, and lose all benefit of our sufferings. We adde drunken∣nesse to thirst, and impatience to impenitence, passive disobedience to active, and what doth obstinacy and rebellion against the will of God availe us? Doe the waves get by their furious beatings against the rockes, whereby they are broken? the bones in our body by resisting the lightening, where∣by they are bruised and consumed (the soft and yeelding flesh being no way hurt?) The strong and tallest trees by their stiffe standing, and setting themselves as it were against the wind, give the wind more power over them to blow them downe to the ground, and teare them up by the root, whereas the reeds and bents, by yeelding to every blast, overcome the wind, and in the greatest and most blustering storme keep their place and standing. Alas, the more we struggle, and strive, and tugge to plucke our necke out of Gods yoake, the more paine we put our selves to; the oftner and stronger we kicke at the prickes of Gods judgements, the deeper they enter into our heeles:m 1.12 Woe be to these crosse wills (saith St. Bernard) they shall never attaine what they would, and they shall ever sustaine and endure what they would not. As grace in the godly is a means to procure the increase of grace: as the cymball of Africa sweetly tinckleth, Ipsa meretur augeri, ut aucta mereatur; so punishment in the wicked, through their impatience, be∣commeth a meanes to improve both their sinnes and punishments: for after they have suffered for not doing the will of God, they are againe to suffer, and that most deservedly, for their not suffering patiently their most deser∣ved punishments. If any be so wedded to their wills, that they will not be severed from it, no not to joyne it and themselves to God, let them in the last place consider, that the only meanes to have their will perpetually, is to resigne it to God; not only because Voluntas inordinata est, quae non est sub∣ordinata; The will which is not subordinate to God, is inordinate, and therefore not to be termed will, but lust; but especially, because such is the condi∣tion proposed to us by God, either to suffer temporall chastisements for our sinnes with our wills, or eternall punishments against our wills. If we will have our will in all things here, we shall want it for ever hereafter; but if we will be content to want our wills here in some things for a time, we shall have our will in all things, and fill also of heavenly contentments for evermore hereafter.

And chasten. If all afflictions of the godly are chastenings, and all cha∣stenings are for instruction, then to make the right use of them, we are not only in general, but also in particular to search our selvs, what those sins are in our soules, which God seeketh to kill in us by smart afflictions. If our affli∣ction be worldly losses, let us consider with our selvs, whether our sin were not covetousnesse: if disgrace and shame, whether our sinne were not am∣bition:

if scarcity and famine, whether the sinne were not luxury: if bodi∣ly paines, torments, or aches, whether wee offended not before in sinfull pleasures: if a dangerous fall, whether the fault were not confidence in our owne strength: if trouble of mind, and a fit of despaire, whether before we provoked not God by security and presumption. This to have bin the practice of Gods Saints, as in other examples, so we may cleerly see in the brethren of Joseph, who impute the hard measure that was mett to them in Egypt, to the like hard measure they had mett to their brother Joseph, saying one to another:n 1.13 We verily sinned against our brother, in that we saw the anguish of his soule, when he besought us, and we would not heare: therefore is this anguish come upon us. We find it also in Saint Paul, who conceived that theo 1.14 messenger of Sathan was sent to buffet him, that he might not be lif∣ted up above measure with his so many graces and speciall revelations: And when certain virgins ravished by barbarous souldiers, in regard they found in themselves no spot of impurity before they suffered this violence, called in question the justice of God, for permitting those unclean persons to have their will of them, who had all their life preserved their honour and reputa∣tion untainted, and their bodies unspotted, Saintp 1.15 Austine wisely adviseth them to search their hearts, whether those insolent indignities offered them by the worst of men, might not be a punishment of some other sinne, ra∣ther than unchastity; and in particular, whether their sinne were not their pride of this vertue, and too highly prizing their virginity: for pride even of virginity is as fowle a sinne before God as impurity.

As many. Experience teacheth us, that what wee see in water seemeth greater than it is. It is most true, if we speake of the waters of Marah, they make any thing that befalleth us appeare greater than it is: See if there be anyq 1.16 sorrow like unto my sorrow, saith captive Judah. I am ther 1.17 man, saith Jeremy, that hath seen affliction (as if none but hee had seen the like:) in like manner David, and after hims 1.18 Jonas: All thy waves and stormes have gone over mee. What more direct Text of Scripture to checke and reprove this fansie than this, As many as I love I rebuke and chasten? All Gods dearest children first or last are visited as well as we, and those perhaps more grie∣vously by whom it is least seen: our affliction is in body, theirs may be in their mind: our losses may bee of transitory goods and worldly wealth, theirs may be of spirituall graces, or the like; so that howsoever wee am∣plifie our miseries, yet all things considered, we shall have small reason to exchange them with any other.

As I love. To many other reasons before touched, two may be added why afflictions may proceed from Gods love.

The first, because they make the mind soft and tenderly affected, and thereby apter to receive a deep impression from love. Excellent to this purpose is that meditation of St.t 1.19 Gregory upon those words of the Spouse in the Canticles, as he rendereth them, vulnerata charitate ego, I am sicke of love: Our hearts are indisposed when they are not wounded with the love of God, when they feele not the trouble and misery of our pilgrimage, when they pine not away through ardent desires and longing to be with God; but they are

wounded that they may be healed: God striketh our minds and affections with the darts of love, that they may have more sense and feeling of celestiall ob∣jects.

The second is, because affliction estrangeth our affections from the world, and entirely fixeth them upon God, which before were divided be∣tween him and the world. Now it is most proper to love to appropriate the object beloved to it selfe; whom we entirely affect, we desire to have entire to our selves, and none other to have part with us.

To draw towards an end; those many whom Christ here chasteneth di∣stributivè, or one by one, are collectivè the militant Church, whose mem∣bers we are: her rebukes are our shame, her chastenings our discipline, her affliction our condition, either by passion of griefe or compassion of love. Behold then what is her usage in her pilgrimage upon earth; her greetings are rebukes, her visits chastenings, her love-tokens crosses, her bracelets manicles, her chaines fetters, her crisping-pins thornes and nailes, her drink teares, her markes blacke and blew wounds, her true emblemeu 1.20 Rachel mourning for her children, and refusing all comfort because they are not. A wife of pleasures had been no fit match for him, who is described by the Prophet to be a man of sorrowes, with a head crowned with thornes, eyes bigge with teares, cheekes swolne with buffets, his heart pricked with a speare, his hands and feet pierced with nailes, his joynts set on the racke of the Crosse, his whole body bruised with stripes, and torne with whips and scourges. Ecce homo; Behold the man, and judge whether is likelier to bee his consort, the Whore of Babylon, or the mother of our faith: the one sitteth upon many waters, the other is ready to be overwhelmed with a floud cast out of the mouth of the Dragon at her: the one is arrayed with purple and scarlet, the other in mourning weeds, stained with her owne bloud: the one adorned with chaines of gold, the other clogged with fetters of iron: the one for many ages treading on the neckes of Kings and Princes, the other trod∣den downe by them at the foot of Christs Crosse. But be of good cheare, thou afflicted and disconsolate Spouse, let not the pompe and beauty of thy corrivall be an eye-sore unto thee: according to the* 1.21 measure of her pleasures shall her torments be. It cannot now be long, forbeare a while, and shee shall be stripped of all her gay attire, but thou clothed in a vesture of gold wrought about with divers colours: when she shall be carried with sorrow and heavi∣nesse to the dungeon of everlasting darknesse, thou shalt with joy and glad∣nesse be brought into the Kings chamber: thy cheekes now blubbered with teares, shall be decked with rubies, and thy necke with chaines; hee will make thee borders of gold with studs of silver.

Here I might make an end: for what out of the words of the Spirit in my Text hath bin spoken to cheare up the Spouse of Christ, bewailing her de∣plorate estate, belongeth to every faithfull soule that hath her part in her mothers griefes. Howbeit, more distinctly to propose the instructions and comforts laid out in this Scripture to your most serious consideration, and apply them to those in particular whom they most concerne, may it please you to sort with mee all the members of the militant Church into

• 1. Those that are comforted, but in feare of affliction.
• 2. Those that are afflicted, but in hope of comfort.

All that will live godly in Christ Jesus must suffer affliction; and therefore all necessarily fall under the members of this division: for the former the Spirit in my Text pointeth to this exhortation.

Ye whom God hath enriched with store, graced with preferments and honour, prospered with all happinesse amidst your pleasures, jollity, and mirth, remember the affliction of Joseph, and despise not the condition of Lazarus, but partake with them in their sorrowes by compassion, and take part from them by your charitable reliefe: their turne of sorrow is come, and neere past, yours is to come; they are now rebuked and chaste∣ned, yee may be, nay yee shall be, if yee are of those in my Text, on whom God casteth a speciall eye of favour: if yee are not of those, then is your condition worse than that of the poorest Lazar. Beware of flat∣tering tongues as of Serpents stings, or rather more of those than these: for those venome but the flesh, and make it swell, these corrupt the soule, putrifie it with lust, and make it swell with pride. If honours, riches, and pleasures were certaine arguments of Gods love and favour, the dearest of his children could not be so often without them as they are. Value not your selves by these outward vanities, but by inward vertues, take heed how ye drinke deep of the sugered wine of pleasures, set not your hearts upon the blessings of this life; for then they will cease to be bles∣sings unto you, nay they are already become curses, because they with∣draw you from God, which is a kind of death of the soule.

How then may we know, that they are undoubtedly blessings of God unto us, that we may rejoyce and take comfort in them? By this: If we over-joy not in them, if they diminish not, but contrariwise increase our love of God: if they serve as instruments and encouragements of vertue, not nourishments of vices: if our expence on the poore be some way answerable to our re∣ceits from God: if we love them only for his sake that gave them, and for his sake are willing to part with them.x 1.22 Aristotle writeth of a parcell of ground in Sicilie, that sendeth such a strong smell of fragrant flowers to all the fields and leazes there-about, that no Hound can hunt there, the sent is so confounded with the sweet smell of those flowers: Consider (I beseech you) this seriously with your selves, whether the sweet pleasures of the world have not produced a like effect in your soules; whether they have not taken away all sent and sense too of heavenly joyes; whether they hin∣der you not in your spirituall chase: if not, ye may take the greater joy and comfort in them, because it is an argument of rare happinesse not to be o∣vercome of earthly delights, not to be corrupted with temporall happi∣nesse. But if ye find that these transitory delights and sensuall pleasures have distempered your taste, in such sort that ye cannot rellish heavenly com∣forts: if they have made your hearts fat, as the Prophet speaketh, so that the spirits of your devotion are dull and grosse, and ye are altogether insen∣sible of Gods judgements, then re-call your minds from those pleasant ob∣jects, and represent to your conceits the loathsome deformity of your sins, the fearfull ends of those that are rich, and not in God, the vanity of earthly comforts, and the heavie judgements which ye have deserved by being not made better but worse by Gods benefits. These very thoughts will be as rebukes and inward chastenings, which if they worke in you godly sorrow

and unfained humiliation, God will spare further to afflict you who are al∣ready wounded at the heart, or humble you whom he finds already hum∣bled. Now for those that are under Gods hand, afflicting them outwardly with any scourge, the Spirit layeth forth this exhortation:

It is God that rebuketh you; justifie therefore not your selves, acknowledge your sins, that hey 1.23 may be justified in his sayings, and cleare when he is judged: it is he that chasteneth you, resist not, but submit and amend: hee rebuketh and chasteneth you in love, repine not at it, but be thankfull. What folly is it to resist Gods will? I. What profit to be nurtured? chasten. What honour to be admitted into Christs Schoole, and ranked with Gods dearest chil∣dren? as many. What comfort to be assured of Gods love? as I love. The wheat is purged by the flaile, the gold tryed by the fire, the vine pruned by the knife, the diamonds valued by the stroake of the hammer, the palm groweth up higher by pressing it downe, the pomander becomes more fragrant by chasing.

If your afflictions be many and very grievous, know that God maketh not choice of a weake champion, be assured that he will lay no more upon you than he will enable you to beare. Souldiers glory in their wounds which they receive in warre for their King and Country: have not we much more cause to glory in them which we endure for the love of God? What joy will it be at that day, when the Son of man commeth with the clouds, and layeth open his scarres before all the world, to have in our bodies store of his sufferings, and to be able to shew like stripes and wounds to his? Possesse your soules therefore in patience for a while, and on the sudden all prisons shall be opened, all chaines loosened, all stripes healed, all wrongs revenged, all your sufferings acknowledged, all your miseries en∣ded, and your endlesse happinesse consummated. I end in the phrase of the Psalmist: Though in the great heat of affliction and persecution yee look as if yee had lien among the pots, yet ye shall be as az 1.24 dove, whose feathers are silver, and wings of pure gold, wherewith your soules shall flye into heaven, and there abide and nest with Cherubins and Seraphins for ever. Deo P••••••, Filio, & Spiritui sancto sit laus, &c.

Notes

• a 1.1

  Cyp. de bon. patient. De pa∣tientiâ loquu∣turus, fratres dilectissimi, & utilitates ejus & commoda praedicaturus, unde potiùs incipiam quam quod nunc quoque ad au∣dientiam ve∣stram video pa∣tientiam esse necessariam, ut nec hoc ipsum quod auditis & discitis sine pa∣tientiâ sacere possitis?
• b 1.2

  Sen. ep. Nun∣quam satis di∣citur, quod nunquam satis discitur.
• c 1.3

  Heb. 11.15.
• d 1.4

  Aug. confes. lib. 10. c. 4. Re∣spirent in bo∣nis, suspirent in malis.
• e 1.5

  Job 5.17.
• f 1.6

  Heb. 12.11.
• g 1.7

  Psal. 6.1.
• h 1.8

  Gen. 24.50.
• i 1.9

  Mat. 26.39.
• k 1.10

  Cyp. de bono patient. Domi∣nus secit vo∣luntatem Pa∣tris sui, nos non faciemus & patiemur vo∣luntatem Do∣mini?
• l 1.11

  Rom. 9.19.
• m 1.12

  Vae opposi∣tis voluntati∣bus: quid tam poenale, quàm semper velle quod nunquam erit? & sem∣per nolle quod nunquam non erit? inaeter∣num non obti∣nere quod vult, & quod non vult inae∣ternum susti∣nere?
• n 1.13

  Gen. 42.21.
• o 1.14

  2 Cor. 12.7.
• p 1.15

  Lib. 1. de ci∣vit. Dei, c. 28.
• q 1.16

  Lam. 1.12.
• r 1.17

  Lam. 3.1.
• s 1.18

  Jonah 2.3, 4.
• t 1.19

  Gregor. in Cant. 2.5. Corda nostra malè s••na sunt, cùm nul∣lo Dei amore sautiantur, cùm peregri∣nationis erumnam non sentiunt, cùm nullo erga proximum affectu languescunt; sed vulnerantur ut sanentur, quia amoris spiculis mentes Deus insensibiles percutit, moxque sensibiles per ardorem charitatis reddit.
• u 1.20

  Mat. 2.18.
• * 1.21

  Rev. 18.7.
• x 1.22

  Lib. de mi∣rab. cuscuit.
• y 1.23

  Psal. 51.4.
• z 1.24

  Psal 68.13. As a dove co∣vered with silver, and her feathers with yellow gold.