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.

FERULA PATERNA. THE XLVI. SERMON.

REV. 3.19.

As many as I love I rebuke and chasten.

Right Honourable, &c.

HOw unwilling the author of life and Saviour of all men, especially beleevers, is to pronounce and execute the sen∣tence of death and destruction against any, if the teares which hee shed over Jerusalem, and groanes and lamen∣tations which hee powreth out when he powreth forth the vials of his vengeance, testifie not abundantly; yet his soft pace, and orderly proceeding by degrees in the course hee taketh against obstinate and impenitent sinners, is enough to si∣lence all murmuring complaints wrongfully charging his justice, and raise up all dejected spirits dolefully imploring his mercy. For hee ever first sit∣teth upon his throne of grace, and reacheth out his golden Scepter to all that cast themselves downe before him (and if they have a hand of faith to lay hold on it, hee raiseth them up) before hee taketh hold of his iron rod; and hee shaketh it too before hee striketh with it, and hee striketh lightly before hee breaketh in pieces and shivers, the vessels of wrath fitted to de∣struction. So true is that which hee speaketh of himselfe by the Prophet Hosea,a 1.1 O Israel thou hast destroyed thy selfe, but in mee is thy helpe: and the Prophet of him,b 1.2 All the pathes of the Lord are mercy and truth; in which he walketh thus step by step.

First, when wee begin to stray from him, hee calleth us backe, and re∣claymeth us from our soule and dangerous wayes, by friendly counsels and passionate perswasions, by increase of temporall and promise of eternall

blessings: as we may read in the tenour of all the Prophets commissions.

2 If these kinde offers be refused with contempt, and greater benefits repayed with greater unthankfulnesse, he changeth his note, but not his af∣fections; he exprobrates to us our unthankfulnesse, that it might not prove a barre of his bounty:c 1.3 I taught Ephraim to goe, taking them by their armes, and they knew not that I healed them, I drew them with the cords of a man, with bands of love, and I was to them as they that take off the yoake from their jawes. and,d 1.4 My Beloved had a vineyard in a very fruitfull hill, and hee fenced it, and hee gathered out the stones thereof, and planted it with the choicest Vine, and built a tower in the midst of it, and also made a wine∣presse therein, and hee looked that it should bring forth grapes, and it brought forth wild grapes.

3 If exprobrations and sharpe reproofes will not serve the turne, he falls to threatning and menacing fearefull punishments, but to this end onely, that hee may not inflict what hee threateneth, as wee see in Niniveh's case,e 1.5 Yet forty dayes, saith the Prophet, and Niniveh shall bee overthrowne: yet Niniveh was not overthrown;f 1.6 because the Ninivites repented of their workes, and turned from their evill wayes, God repented of the evill he had said that hee would doe unto them, and he did it not.

4 If neither promises of mercies, nor threats of judgements; neither kind entreaties, nor sharpe rebukes can worke upon the hard heartednesse of ob∣stinate sinners, hee useth yet another meanes to bring them home; hee ta∣keth away their goods that they may come to him for them; hee pincheth them with famine, that hee may starve their wanton lusts; he striketh their flesh with a smart rod, that it may awake their soules out of a dead sleepe of security: and this for the most part is the last knocke at their hearts, at which if they open not, and receive Christ by unfained repentance and a lively faith, the gates of mercy are for ever locked up against them.

According to this method Christ here proceedeth with the Angel of La∣odicea: First,g 1.7 hee friendly saluteth him: next,h 1.8 hee sharply reproveth him: then hee fearfully threatneth him: lastly, he severely chastiseth him, and all in love, as you heare in this verse, (As many as I love I rebuke and chasten). Which hath this coherence with the former, wherein Christ taxed two vices in this Angel, luke warmnesse, and spirituall pride; against these hee prescribeth two remedies, zeale, vers. 19. and spirituall provi∣dence: I counsell thee to buy of mee gold tryed in the fire, that thou maist bee rich; and white rayment that thou maist bee clothed, and that the shame of thy nakednesse doe not appeare; and anoint thine eyes with eye-salve that thou maist see.

But here because the Angel of Laodicea might reply, Alas, to what end is all this? what prescribe you unto memedicinal potions, who am to be spewed out of Gods mouth? what can your counsell doe me good? my doome is al∣ready past, and my heart within mee is like melted waxe: Christ oppor∣tunely in the words of my text solveth this objection, and giveth him a cor∣dial to keep him from fainting;

Be not too much discouraged at my sharp re∣bukes, nor faint under my fatherly chastisements: for I use no other discipline towards thee than towards my dearest children, whom I love most entirely, & yet rebuke most sharply to break them of their ill qualities. I chasten those,

and those onely, and all those whom I love; and I chasten oftenest whom I love best: wherefore faint not, but be zealous; neither despaire, but amend, and thou shalt finde my affection as much enlarged, and the treasurie of my bounty as open unto thee as ever heretofore.

Behold then in the words of this Scripture,

• 1 A rule of direction to those that are set in high places of au∣thority.
• 2 A staffe of comfort to those who are fallen into the depth of griefe and misery.

To the former the Spirit speaketh in the words of my text on this wise.

Ye Masters of servants, Tutors of Scholars, Fathers of children, Ma∣gistrates of cities, and Kings of realmes, who have received your autho∣rity from God, bee ruled by him by whom yee rule, take him for a presi∣dent in your proceedings from whom yee have your warrant: hee first convinceth, then reproveth, after threatneth, and lastly chastiseth those, & all those whom he loveth: doe yee likewise, first evidently convince, then openly rebuke, after severely threaten, and last of all fatherly chasten with moderation and compassion all those, indifferently, without partiality, who deserve chastisement, not sparing those who are most deare and neare unto you.

But to the bruised reed, to the drouping conscience overwhelmed with sorrow and griefe both for sinnes and the punishment thereof, the Spirit speaketh in the words of my text on this wise.

Why doe yee adde affli∣ction to your affliction, and fret and exulcerate your own wounds through your impatience? It is not (as yee conceive) your enemy that hath pre∣vailed against you; it is not a curst Master, or a racking Land-lord, or a partiall Magistrate, or an envious neighbour that wreakes his spleene and malice upon you; but it is your heavenly Father that striketh you, and he strikes you but gently, and with a small ferular; neither offereth hee you any harder measure than the rest of his children, so hee nurtureth them all. Neither are yee cast quite out of favour, though cast downe for the present; nay, bee it spoken for your great comfort, yee are no lesse in favour than when your estate was entire which now is broken, and your day cleerest which is now overcast. Yee are so farre from being utterly rejected and abandoned by your heavenly father, that yee are by this your seasonable affliction more assured of his care over you, and love un∣to you. For hee never saith, As many as I love I smile upon, or I winke at their faults, but, I rebuke and chasten: whom hee lesse careth for hee suffe∣reth to play the trivants, and take their pleasure; but hee nurtureth and correcteth you whom hee intendeth to make his heires, yea joint heires with his best beloved Christ Jesus. Therefore submit your souls under his mighty hand in humble patience, & after that raise them up in a comforta∣ble hope, kisse his rod, quae corpus vulnerat, mentem sanat, which woundeth the body, but healeth the soule; makes the flesh peradventure blacke and blew, but the spirit faire and beautifull. Arguite & castigate vos ipsos, con∣vince your owne folly, rebuke your bad courses, chasten your wanton flesh with watching, fasting and other exercises of mortification; con∣fesse your faults, and grieve not so much because yee are stricken, as that

ye should deserve to bee so stricken by him: then will the affection of a father so worke with him, that hee will breake his ferular, and burne his rod wherewith hee hath beaten you, and the overflowing of his future favours will make it evident, that whatsoever was said or done before, was in love, to make you partakers of his holinesse, and more capable of celestiall happinesse. Wherefore let all that mourne in Zion, and sigh as often as they breath for their many and grievous visitations, heare what the Spirit saith to the Angel of Laodicea, I rebuke and chasten as many as I love.

Spices pounded and beaten small smell most sweetly; and Texts of Scrip∣ture yeeld a most fragrant savour of life, when they are expounded and bro∣ken into parts; which are here evidently foure:

• 1 The person of Christ, I.
• 2 The actions of this person, Rebuke and chasten.
• 3 The subject of these actions, As many.
• 4 The extent of the subject, As I love.

• 1 The person most gracious, I.
• 2 The actions most just, Rebuke and chasten.
• 3 The subject most remarkable, Whom I love.
• 4 The extent most large, As many.

• 1 In the person you may see the author of all afflictions.
• 2 In the actions, the nature of all afflictions.
• 3 In the extent, the community of all afflictions.
• 4 In the subject, the cause of all afflictions.

Of this extent of the subject, subject of the actions, actions of Christ, by his gracious assistance, and your Christian patience: and first of the per∣son,

1. That in all afflictions of the servants of God, God is the principall a∣gent, and hathi 1.9 the greatest stroake, needeth not so much evident demon∣stration, as serious consideration, and right and seasonable application in time of fearfull visitations. For what passage can wee light upon at all ad∣ventures, especially in the writings of the Prophets, where wee finde not either God threatning, or the Church bewailing afflictions, and sore cha∣stisements?k 1.10 Is there any evill in the city which I have not done, saith the Lord? And,l 1.11 Is there any sorrow like unto my sorrow, wherewith the Lord hath affli∣cted mee in the day of his fierce wrath, saith his captive Spouse? What face of misery so ugly and gastly, wherewith hee scareth not his disobedient people? To them that have hard hearts, and brazen browes that cannot blush, hee threaneth to makem 1.12 the earth as iron, and the heaven as brasse: hee martials all his plagues against them, sword, famine, pestilence, stings of serpents, teeth of wilde beasts, blasting, mildew, botches, blaines, and what not? And according as he threatneth in the law, he professeth that he had done to the Israelites in the dayes of the Prophet Amos:n 1.13 I have sent you cleannesse of teeth, and scarcity of bread in all your coasts, and yet yee have not returned unto mee: also I have withholden the raine from you, and yet yee have not returned. I have smitten you with blasting and mildew; your gar∣dens and vineyards the valmer-worme hath devoured, and yet yee have not re∣turned unto mee. Pestilence I have sent you, after the manner of the Egyptians,

and your young men I have slaine with the sword, and yet yee have not retur∣ned unto mee. I have overthrowne you as God overthrew Sodome and Gomor∣rah, and you were as a fire-brand out of the burning, and yet yee have not re∣turned unto mee. There being a double evill as the Schooles distinguish,

Malum

• 1. Culpae.
• 2. Poenae.

the evill of sin, and the evill of punishment: to make him the author of the former, and to deny him to be the author of the later, is a like impiety. For the former errour impeacheth his purity & sanctity, the later his justice and providence. It is true, that in the afflicting of his children, God sometimes useth none of the besto 1.14 instruments, neither do they intend what God doth in laying heavie crosses upon his children: yet he keepeth their malice within such compass, that they can do nothing, but what God for just causes permits them to doe. God hath Sathan and all his instruments like Mastiffs tyed in a chain, they cannot go beyond their tether; he letteth them loose, and calls them in at his pleasure. If God be at peace with us,p 1.15 not a bone shalbe broken: nay, not aq 1.16 haire of our head shall fall. The foure Angels in ther 1.17 Apocalypse had not power to touch the earth, or any tree, till Gods servants were sealed.

If this be so, what security doth the feare of God bring to man! and what a Potentate is the feeblest Christian on earth! Qui Deum timet, omnia timent eum; qui Deum non timet, timet omnia: He which feareth not God, hath cause to feare all things; for all the creatures will take their Makers part against him: on the contrary, hee that feareth God, all things feare him; for nothing dares or can doe him hurt. Surely no Prince or Empe∣rour could ever so secure his state, or guard his person, that neither outward power could annoy him, nor home-bred treachery surprise him: yet neither rebell, nor pyrate, nor rich, nor poore, nor open enemy, nor counterfeit friend, nor principality, nor power, nor man, nor divell can touch Gods children, protected by his omnipotency, and guarded by his holy Angels, except they turne rebels to God, and traitours to themselves. For no evill can come neere them, while God is neere them; and God will be ever neer them, if they depart not from him.

2. Hath God a hand in all the stroakes of his children? let us not then so much fret and fume at the immediate agents, or rather instruments, as wee doe. It is all one, as if a Noble man sentenced by the King or his Peeres to lose his head, should fall foule upon the Heads-man, or pick a quarrell with the axe: or as if a patient, to whom a wise Physician hath prescribed a bit∣ter potion for the recovery of his health, should fall out with the Apothe∣cary for ministring it: Nay, it is like to them that use the unguentum called Armarium, who when a party is wounded by his adversary with a sword or speare, apply nothing to the party, but annoint the instrument. I speake not this to justifie or excuse the malice, or iniquity, or cruelty of those in whose hands God putteth his scourge for us, if they exceed his prescript, and rather exercise their owne passions, than execute his judgements. For as God is no way accessary to their cruelty; so neither doe they participate of Gods righteousnesse in afflicting his children: and as God hath made them now instruments, so hee will hereafter make them subjects of his ju∣stice: as a tender mother, after she hath beat her infant, casteth the rod in

the fire; so God dealeth with these men. The Assyrians were his rod wherewith he chastened the Israelites; the Persians his rod wherewith he chastened the Assyrians; the Grecians his rod wherewith he chastened the Persians; the Romane Emperours the rod wherewith he chastened the Grecians: and now all foure rods one after another are cast into the fire.

But my aime is to perswade you to looke higher than the executioners and ministers of Gods vengeance; and when ye see that hee sitteth in hea∣ven who ordereth and appointeth how many stroaks shall be given to you; who hath not only a glasse to keep every drop of bloud that is drawne from you, but also as 1.18 bottle to keep every teare that falls from your eyes, to struggle with the infirmity of your flesh, and endeavour to the uttermost of your power to suffer his will, because ye have not done it; & to make the best amends ye can, to supply the defect of your active obedience by your passive. Holy Job could discerne Gods arrowes, though in the hand of Sathan; and his hand, though on the armes of the Sabean robbers: and therefore when he was stript of all his goods, even by the worst of men, he curseth not the instruments, but blesseth God, saying:t 1.19 Naked came I out of my mothers wombe, and naked shall I returne thither again; the Lord gave, and the Lord hath taken away, blessed be the Name of the Lord. What Christ spake to Pilate vaunting of the power and authority he had over him, the feeblest Christian in the world may reply to the greatest Potentate on earth:u 1.20 Thou couldst have no power at all against me, unlesse it were given thee from above. Wicked and ungodly men may have a will of themselves to vexe, hurt, and persecute Gods children; yet power they can have none, so much as to take a haire from their head, unlesse it be given them from above by God, who can and doth sometimes execute his just judgements by unjust ministers; and though they intend evill and mischiefe against his ser∣vants, yet hee will turne it into* 1.21 good to them, as he did to Joseph. Solinus writeth ofx 1.22 Hypanis, that the water thereof is very bitter as it passeth through Exampeus, yet very sweet in the spring; so the cup of trembling, which is offered to the children of God, is often very bitter at the second hand, as it is ministred unto them by profane persons, haters, and despi∣sers of their graces: yet it is sweet at the first hand, as it is sent them downe from heaven.

3. Are the afflictions which befall Gods children in their bodies, soules, good name, or estates, darts shot from heaven? how then can they avoid them? what shall they doe in this case? Surely cast themselves on the ground, and hold up their buckler of faith, saying withy 1.23 Job: Though hee slay mee, yet will I put my trust in him. And with thez 1.24 Israelites, All this is come upon us, yet have we not forgotten thee: our heart is not turned backe, nei∣ther have our steps declined from thy way; though thou hast sore broken us in the place of Dragons, and covered us with the shadow of death. Or cast up our darts to heaven, that is, our ejaculatory prayers, as* 1.25 David doth: O Lord, rebuke mee not in thy wrath, neither chasten mee in thy hot displeasure: for thine arrowes sticke fast in mee, and thine hand presseth mee sore. Lord, all my desire is before thee, and my groaning is not hid from thee. When a great Philosopher was taxed for not holding out his argument with Adrian the

Emperour, but presently giving up the bucklers, his apology for himselfe was, Is it not reason to yeeld to him, who hath thirty legions at his command? I am sure there is greater reason, whatsoever the cause may be in our ap∣prehension, absolutely to yeeld without further disputing, to him who hath more than thirty legions of Angels at his command, and all the crea∣tures in heaven and earth besides. There is no contesting with soveraignty, no resisting omnipotency, no striving with our Maker. The fish that is caught with the hooke, the more he jerkes and flings, the faster hold the hooke taketh on him: the harder a man kickes against the pricks, the deeper they enter into his heeles. An earthen pitcher the more forcibly it is dashed against an iron pot, the sooner it flies in pieces: in like manner, the more we contend against God and his judgements, the more we hurt, wound, and in the end destroy our selves. Wherefore let us not like dogges bite the stone, never looking upon him that flingeth it: but mark him who aimes at us, and hitteth us, and lay our hands on our mouth witha 1.26 David, saying, I held my peace, because thou Lord hast done it. The Persian Nobles, asb 1.27 Janus Gru∣terus reporteth, accounted it an exceeding great grace to be scourged by their Prince; and though it were painfull to them, yet they seemed much to rejoyce at it, thanking him that he would take paines with them, and minister correction unto them himselfe: and shall we not much more praise the divine Majesty, that hee vouchsafeth himselfe to chasten us for our good? The wounds of a friend are more welcome to us than the plaisters of an enemy: and a sicke patient, who will not endure a bitter potion offe∣red him by a Physician, yet oftentimes taketh it from the hands of his most endeared spouse, or a beloved friend: and shall not all Gods chil∣dren, sicke of too much prosperity, willingly take the bitter, yet most wholsome, potion of affliction from the hand of the Father of spirits? Saint Paul shall close up the doctrine: Whenc 1.28 we are judged, we are chastened of the Lord, that we should not be condemned with the world: and Saint Peter the use:d 1.29 Wherefore let them that suffer according to the will of God, commit the keeping of their soules to him in well doing, as unto a faithfull Creatour.

From the person I proceed to his actions, rebuke and chasten, not con∣demne and punish, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; verba virtutem non addunt, soft words make smart blowes neverthelesse felt: if the stroakes be as many, and infli∣cted with equall force, whether ye call it chastening or punishing, all is one to the poore patient. Indeed were there but a verball difference, and not a reall between punishing and chastening, this note would little better the musicke; but if ye look more narrowly into the words, ye shall find in them many and materiall differences. In punishing ye shall observe a Judge, in chastening a Father: in punishment a satisfying of justice, in chastisement a testifying of love: in punishment a compensation of desert, in chastise∣ment a mitigation of favour: in punishment a principall respect had to a for∣mer offence, in chastisement to future amendment. A Judge principally regardeth the wrong done to the law, and therefore proportioneth his punishment to the quality of the offence: but a father, whom not love of law and justice, but the law of love moveth and after a sort enforceth to do what he doth for his childes good, is contented with such correction, not as he deserveth for the fault he hath committed, but that which he hopeth

will serve for his amendment: Pro magno peccato parum supplicii satis est patri. In briefe, this word Castigo, I chasten, how much soever at the first it affrighteth us, yet it affordeth us this comfortable doctrine, That God as a father inflicteth with griefe and compassion, moderateth with mercy, and di∣recteth by providence all the stroakes that are laid upon his children.

1. He inflicteth with griefe and compassion: Of 1.30 Ephraim, what shall I doe unto thee? O Judah, how shall I entreat thee? my bowels erne within mee, and my repentings roll together: and, For theg 1.31 mountaines will I take up a wee∣ping and wailing, and for the habitations of the wildernesse a lamentation, be∣cause they are burnt up, so that none can passe through them, neither can men heare the voice of the cattell, both the fowle of the heavens, and the beast are fled, they are gone.h 1.32 I will waile and howle, I will goe stripped and naked: I will make a wailing like the Dragons, and mourning as the Owles: for her wound is incurable.

2. He mitigateth with mercy his childrens payment,

• 1. In respect of time,
  • 1. Indefinitely.
  • 2. Definitely.
• 2. In respect of the grievousnesse of their stroakes.

He mitigateth in respect of time indefinitely: In a littlei 1.33 wrath I hid my face from thee, for a moment; but with everlasting kindnesse will I have mercy on thee, saith the Lord thy Redeemer. For a small moment have I forsaken thee, but with great mercy will I gather thee: and, The God of allk 1.34 grace, who hath called us into his eternall glory by Christ Jesus, after that ye have suffered a while, make you perfect, establish, strengthen, settle you. Sometimes he pre∣scribeth the definite time; as tol 1.35 Joseph for his imprisonment two yeers: to them 1.36 Jewes for their captivity seventy yeeres: ton 1.37 Nebuchadnezzar for his humiliation seven yeers: to theo 1.38 Angel of Smyrna ten dayes. And as he mitigateth their sufferings in respect of the time, so also in respect of the grievousnesse of their punishment: The Lord hathp 1.39 severely chastened mee, saith David, but he hath not given mee over unto death. God he isq 1.40 faithfull, and will not suffer his children to be tempted above their strength.

3. He directeth by his providence and fatherly wisedome all the cros∣ses that are laid upon his children to speciall ends for their good: namely, to cure their dulnesse and stupidity, abate their pride, tame their wanton flesh, exercise their patience, enflame their devotion, try their love, weane their desires from this world, and breed in them a longing for the joyes of heaven, and fruits of Paradise. Prosperity flattereth the soule, but trouble and affliction play the parts of true friends: they rightly enforme us of the insufficiency of all worldly comforts, which leave us in our extremities, and can stand us in no stead at our greatest need. And therefore S. Bernard very well resembleth them to rotten stakes, flags, and bull-rushes, which men catch at that are in perill of drowning, hoping by them to scramble out of the water: but alas, it falleth out far otherwise; these help them not at all, nor beare them above water, but are drawne downe under water with them. This most serious lesson of the vanity of earthly delights & world∣ly comforts, we reade in many Texts of Scriptures, heare in divers Ser∣mons,

see in daily spectacles of men troubled in mind at their death: yet we never thoroughly apprehend it, till Gods rod hath imprinted it in our bodies and soules: then finding by our wofull experience, that earthly feli∣city is nothing but misery masked in gaudy shewes, and that all the wealth of the world, together with all carnall delights, cannot ease a burthened conscience, nor abate any whit of our paine, we begin to distaste them all, we grow out of love with this life, and entertaine death in our most serious thoughts. Here the eye of faith, enlightened by divine revelation, seeth beyond death the celestiall Paradise, & in it a chrystalls 1.41 river of the water of life, & by it a tree of life, which beares twelve sorts of fruits: and besides these a heavenly City, shining witht 1.42 streets of gold, and foundations of pearle and precious stones, the sight wherof leaveth an unspeakable delight in the soule, which sweetneth all temporall afflictions, and stirreth up in us an unspeaka∣ble desire of those solid comforts and substantiall joyes.u 1.43 Heliogabalus was wont to set before his parasites a banquet painted on cloth, or carved in wood, or cut in stone; and whatsoever hee fed upon in truth, they had drawne before them in pictures and images: such are the joyes and delights which the Divell & the World presenteth unto us, false, shadowie, & vaine. The true are to be found no where but in heaven, where those joyes are in substance, which we have here but in shadowes:x 1.44 pure, which we have here polluted: full, which we have here empty: sincere, which wee have here mixt: perpetually flourishing, which we have here conti∣nually fading: to these substantiall, full, pure, sincere, everlasting joyes, God bring us for his Son Jesus Christ his sake. Cui, &c.

Notes

• a 1.1

  Hos. 13.9.
• b 1.2

  Psal. 25.10.
• c 1.3

  Hos. 11, 3, 4.
• d 1.4

  Isa. 5.2.
• e 1.5

  Jonah 3.4.
• f 1.6

  Vers. 10.
• g 1.7

  V. 15.
• h 1.8

  V. 16. Ver. 17. Ver. 18.
• i 1.9

  Isa. 45.7. I make peace, & create evill.
• k 1.10

  Amos 3.6.
• l 1.11

  Lam. 1.12.
• m 1.12

  Lev. 26.19.
• n 1.13

  Amos 4.6.7, 8, 9, 10.
• o 1.14

  Job 1.2. 2 Cor. 12.7. Hieron. lib. de vir. illustr. in Ignat. De Sy∣ria ad Romam pugno, ad be∣stias in mari & in terrà, liga∣tus cum 12. Leopardis, hoc est, militi∣bus qui me cu∣stodiunt, qui∣bus si benefe∣ceris pejores sunt, iniquitas eorum mea doctrina est.
• p 1.15

  Psal. 34.20.
• q 1.16

  Mat. 10.30.
• r 1.17

  Apoc. 7.3.
• s 1.18

  Psal. 56.8.
• t 1.19

  Job 1.21.
• u 1.20

  John 19.10, 11.
• * 1.21

  Gen. 50.20. As for you, you thought e∣vill against me, but God tur∣ned it unto good.
• x 1.22

  Solin. c. 20. Hypanis Scy∣thicorum am∣nium princeps haustu salu∣berrimus, dum in Exampeum inferatur, qui amnem suo vi∣tio vertit.
• y 1.23

  Job 13.15.
• z 1.24

  Psal. 44.17, 18, 19.
• * 1.25

  Psal. 38.1, 2, 9.
• a 1.26

  Psal. 39.9.
• b 1.27

  Annot. in Tacit.
• c 1.28

  1 Cor. 11.32.
• d 1.29

  1 Pet. 4.19.
• f 1.30

  Hos. 6.4.
• g 1.31

  Jer. 9.10.
• h 1.32

  Mic. 1.8, 9.
• i 1.33

  Esa. 54, 7, 8.
• k 1.34

  1 Pet. 5.10.
• l 1.35

  Gen. 41.1.
• m 1.36

  Jer. 25.11. They shall serve the King of Babel seventy yeeres.
• n 1.37

  Dan. 4.25.
• o 1.38

  Apoc. 2.10. Ye shall have tribulation ten dayes.
• p 1.39

  Psa. 118.18
• q 1.40

  1 Cor. 10.13.
• s 1.41

  Apoc. 22.1, 2.
• t 1.42

  Apoc. 21.18, 19.
• u 1.43

  Ramus in orat.
• x 1.44

  Aug. confes. l. 2. c. 5. Forni∣catur anima, quae avertitur abs te, & quae∣rit extra te ea quae pura & li∣quida non in∣venit, nisi cùm redit ad te.