found in the rash and unwarrantable expressions that have fallen from the mouths of unwary suppliants but we must addresse our selves with due preparation to that holy work we must digest our suits and fore-order our supplications to the Almighty so that there may be excellent and necessary use of meet rules of our Devotion He whose Spirit helps us to pray and whose lips taught us how to pray is an alsufficient example for us all the skill of men and Angels cannot afford a more exquisite modell of supplicatory Devotion then that blesser Saviour of ours gave us in the mount led in by a divine and heart-raising preface carried out with a strong and heavenly enforcement wherein an awfull compellation makes way for petition and petition makes way for thanksgiving the petitions marshalled in a most exact order for spirituall blessings which have an immediate concernment of God in the first place then for temporall favours which concern ourselves in the second so punctuall a methode had not been observed by him that heareth prayers if it had been all one to him to have had our Devotions confused and tumultuary SECT III. THere is commonly much mistaking of Devotion as if it were nothing but an act of vocall prayer expiring with that holy breath and revived with the next task of our invocation which is usually measured of many by frequence length smoothnesse of expression lowdnesse vehemence Whereas indeed it is rather an habituall disposition of an holy soul sweetly conversing with God in all the forms of an heavenly yet awful familiarity and a constant intertainment of ourselves here below with the God of spirits in our sanctifyed thoughts and affections One of the noble exercises whereof is our accesse to the throne of grace in our prayers whereto may be added the ordering of our holy attendance upon the blessed word and sacraments of the Almighty Nothing hinders therefore but that a stammering suppliant may reach to a more eminent devotion then he that can deliver himselfe in the most fluent and pathetical forms of Elocution and that our silence may be more devout then our noise We shall not need to send you to the Cels or cloysters for this skill although it will hardly be beleeved how far some of their contemplative men have gone in the Theory hereof Perhaps like as Chymists give rules for the attaining of that Elixir which they never found for sure they must needs fail of that perfection they pretend who erre commonly in the object of it always in the ground of it which is faith stripped by their opinion of the comfortablest use of it certainty of application SECT IV. AS there may be many resemblances betwixt Light and Devotion so this one especially that as there is a light universally diffused through the ayre and there is a particular recollection of light into the body of the sun and starres so it is in Devotion There is a generall kind of Devotion that goes through the renewed heart and life of a Christian which we may term Habituall and Virtuall and there is a speciall and fixed exercise of Devotion which wee name Actuall The soul that is rightly affected to God is never void of an holy Devotion where ever it is what ever it doth it is still lifted up to God and fastned upon him and converses with him ever serving the Lord in feare and rejoycing in him with trembling For the effectuall performance whereof it is requisite first that the heart be setled in a right apprehension of our God without which our Devotion is not thanklesse only but sinfull With much labour therefore and agitation of a mind illuminated from above we must find our selves wrought to an high awfull adorative and constant conceit of that incomprehensible Majesty in whom we live and move and are One God in three most glorious Persons infinite in wisdome in power in justice in mercy in providence in al that he is in al that he hath in all that he doth dwelling in light inaccessible attended with thousand thousands of Angels whom yet we neither can know neither would it avail us if we could but in the face of the eternall Son of his Love our blessed Mediatour God and Man who sits at the right hand of Majesty in the highest heavens from the sight of whose glorious humanity we comfortably rise to the contemplation of that infinite Deity whereto it is inseparably united in and by him made ours by a lively Faith finding our persons and obedience accepted expecting our full redemption and blessednesse Here here must our hearts be unremoveably fixed In his light must we see light no cloudy occurrences of this world no busie imployments no painfull sufferings must hinder us from thus seeing him that is invisible SECT V. NEither doth the devout heart see his God aloof off as dwelling above in the circle of heaven but beholds that infinite Spirit really present with him The Lord is upon thy right hand saith the Psalmist Our bodily eye doth not more certainly see our own flesh then the spirituall eye sees God close by us Yea in us A mans own soul is not so intimate to himselfe as God is to his soul neither doe we move by him only but in him What a sweet conversation therefore hath the holy soule with his God What heavenly conferences have they two which the world is not privy to whiles God entertaines the soule with the divine motions of his Spirit the soul entertains God with gracious compliances Is the heart heavy with the grievous pressures of affliction the soule goes in to his God and pours out it self before him in earnest bemoanings and supplications the God of mercy ansers the soul again with seasonable refreshings of comfort Is the heart secretly wounded and bleeding with the conscience of some sin it speedily betakes it self to the great Physitian of the soul who forthwith applies the balme of Gilead for an unfailing and present cure Is the heart distracted with doubts the soul retires to that inward Oracle of God for counsail he returns to the soul an happy setlement of just resolution Is the heart deeply affected with the sense of some special favour from his God the soul breaks forth into the passionate voice of praise and thanksgiving God returns the pleasing testimony of a cheerfull acceptation Oh blessed soul that hath a God to go unto upon all occasions Oh infinite mercy of a God that vouchsafes to stoop to such intirenesse with dust and ashes It was a gracious speech of a worthy Divine upon his death-bed now breathing towards heaven that he should change his place not his company His conversation was now before-hand with his God and his holy Angels the only difference was that he was now going to a more free and full fruition of the Lord of life in that region of glory above whom he had truely though with weaknesse and imperfection enjoyed in this vale of tears SECT
VI. NOw that these mutuall respects may bee sure not to cool with intermission the devout heart takes all occasions both to think of God and to speak to him There is nothing that he sees which doth not bring God to his thoughts Indeed there is no creature wherin there are not manifest footsteps of omnipotence Yea which hath not a tongue to tell us of its Maker The heavens declare the glory of God and the firmament sheweth his handy-work One day telleth another and one night certifieth another Yea O Lord how manifold are thy works in wisedome hast thou made them all The earth is full of thy riches so is the great and wide sea where are things creeping innumerable both small and great beasts Every herbe flower spire of grasse every twigge and leafe every worm and flye every scale and feather every billow and meteor speaks the power and wisdome of their infinite Creator Solomon sends the sluggard to the Ant Esay sends the Jews to the Oxe and the Asse Our Saviour sends his Disciples to the Ravens and to the Lillies of the field There is no creature of whom we may not learn something we shall have spent our time ill in this great school of the world if in such store of Lessons we be non-proficients in devotion Vain Idolaters make to themselves images of God wherby they sinfully represent him to their thoughts and adoration could they have the wit and grace to see it God hath taken order to spare them this labour in that he hath stamped in every creature such impressions of his infinite power wisdome goodnes as may give us just occasion to worship and praise him with a safe and holy advantage to our souls For the invisible things of God from the Creation of the world are clearly seen being understood by the things that are made even his eternall power and Godhead And indeed wherefore serve all the volumes of Naturall history but to be so many Commentaries upon the severall creatures wherein we may reade God and even those men who have not the skill or leisure to peruse them may yet out of their own thoughts and observation raise from the sight of all the works of God sufficient matter to glorifie him Who can be so stupide as not to take notice of the industry of the Bee the providence of the Ant the cunning of the Spider the reviving of the Flye the worms indeavour of revenge the subtilty of the Fox the sagacity of the hedge-hog the innocence and profitablenesse of the sheep the laboriousnesse of the Oxe the obsequiousnesse of the Dog the timerous shifts of the Hare the nimblenesse of the Dear the generosity of the Lion the courage of the Horse the fiercenesse of the Tiger the cheerfull musick of Birds the harmlesnesse of the Dove the true love of the Turtle the Cocks observation of time the Swallows architecture shortly for it were easie here to be endlesse of the severall qualities and dispositions of every of those our fellow-creatures with whom we converse on the face of the earth and who that takes notice of them cannot fetch from every act and motion of theirs some monition of duty and occasion of devout thoughts Surely I fear many of us Christians may justly accuse our selves as too neglective of our duty this way that having thus long spent our time in this great Academy of the world we have not by so many silent documents learned to ascribe more glory to our Creator I doubt those creatures if they could exchangetheir brutality with our reason being now so docible as to learn of us so far as their sense can reach would approve themselves better scholars to us then we have been unto them Withall I must adde that the devout soul stands not always in need of such outward monitors but finds within it self sufficient incitements to raise up it self to a continuall minding of God and makes use of them accordingly and if at any time being taken up with importunate occasions of the world it finds God missing but an hour it chides it self for such neglect and sets it self to recover him with so much more eager affection as the faithfull Spouse in the Canticles when she finds him whom her soul loved withdrawn from her for a season puts her self into a speedy search after him and gives not over till she have attained his presence SECT VII NOw as these many monitors both outward and inward must elevate our hearts very frequently to God so those raised hearts must not entertain him with a dumb contemplation but must speak to him in the language of spirits All occasions therefore must be taken of sending forth pious and heavenly ejaculations to God The devout soul may doe this more then an hundred times a day without any hinderance to his speciall vocation The Huswife at her Wheel the Weaver at his Loom the Husbandman at his Plough the Artificer in his Shop the Traveller in his way the Merchant in his Warehouse may thus enjoy God in his bufiest imployment For the soul of man is a nimble spirit and the language of thoughts needs not take up time and though we now for examples sake cloath them in words yet in our practice we need not Now these Ejaculations may be either at large or Occasionall At large such as those of old Jacob O Lord I have waited for thy salvation or that of David O save me for thy mercies sake And these either in matter of Humiliation or of Imploration or of Thanksgiving In all which we cannot follow a better pattern then the sweet singer of Israel whose heavenly conceptions we may either borrow or imitate In way of Humiliation such as these Heal my soul O Lord for I have sinned against thee Oh remēber not my old sins but have mercy upon me If thou wilt be extream to mark what is done amisse O Lord who may abide it Lord thou knowest the thoughts of man that they are but vain O God why abhorrest thou my soul and hidest thy face from me In way of Imploration Vp Lord and help me O God Oh let my heart be sound in thy statutes that I be not ashamed Lord where are thy old loving mercies Oh deliver me for I am helplesse and my heart is wounded within me Comfort the soul of thy servant for unto thee O Lord due I lift up my soul Goe not far from me O God O knit my heart unto thee that I may fear thy Name Thou art my helper and redeemer O Lord make no long tarrying Oh be thou my help in trouble for vain is the help of man Oh guide me with thy counsell and after that receive me to thy glory My time is in thy hand deliver me from the hands of mine enemies Oh withdraw not thy mercy from me O Lord. Lead me O Lord in thy righteousnesse because of mine enemies
Devotion search all the close windings of it with the torches of the law of God and if there be any iniquity found lurking in the secret corners thereof drag it out and abandon it and when thou hast done that thy fingers may retain no pollution say with the holy Psalmist I will wash my hands in innocence so will I goe to thine Altar Presume not to approach the Altar of God there to offer the sacrifice of thy Devotion with unclean hands Else thine offering shall be so far from winning an acceptance for thee from the hands of God as that thou shalt make thine offering abominable And if a beast touch the Mount it shall die SECT X. AS the soul must bee clean from sin so it must be clear and free from distractions The intent of our devotion is to welcome God to our hearts now where shall we entertain him if the rooms be full thronged with cares and turbulent passions The Spirit of God will not endure to be crowded up together with the vvorld in our strait lodgings An holy vacuity must make way for him in our bosomes The divine pattern of Devotion in whom the Godhead dwelt bodily retires into the Mount to pray he that carried heaven with him would even thus leave the world below him Alas how can we hope to mount up to heaven in our thoughts if we have the clogges of earthly cares hanging at our heels Yea not onely must there be a shutting out of all distractive cares and passions which are professed enemies to our quiet conversing with God in our Devotion but there must be also a denudation of the minde from all those images of our phantasie how pleasing soever that may carry our thoughts aside from those better objects We are like to foolish children who when they should be stedfastly looking on their books are apt to gaze after every butterfly that passeth by them here must be therefore a carefull intention of our thoughts a restraint from all vain and idle rovings and an holding our selves close to our divine task Whiles Martha is troubled about many things her devouter sister having chosen the better part plies the one thing necessary which shall never be taken from her and whiles Martha would feast Christ with bodily fare she is feasted of Christ with heavenly delicacies SECT XI AFter the heart is thus cleansed and thus cleared it must be in the next place decked with true humility the cheapest yet best ornament of the soul If the wise man tel us that pride is the beginning of sin surely all gracious dispositions must begin in humility The foundation of all high and stately buildings must be laid low They are the lowly valleys that soak in the showers of heaven which the steep hils shelve off and prove dry and fruitlesse To that man will I look saith God that is poor and of a contrite spirit and trembleth at my Word Hence it is that the more eminent any man is in grace the more he is dejected in the sight of God The father of the faithfull comes to God under the style of dust and ashes David under the style of a worm and no man Agur the son of Jakeh under the title of more brutish then any man and one that hath not the understanding of a man John Baptist as not worthy to carry the shooes of Christ after him Paul as the least of Saints and chief of sinners On the contrary the more vile any man is in his own eies and the more dejected in the sight of God the higher he is exalted in Gods favour Like as the Conduict-water by how much lower it fals the higher it riseth When therefore we would appear before God in our solemn devotions we must see that we empty our selves of all proud conceits and find our hearts fully convinced of our own vilenesse yea nothingnesse in his sight Down down with all our high thoughts fall we low before our great and holy God not to the earth only but to the very brim of hell in the conscience of our own guiltinesse for though the miserable wretchednesse of our nature may be a sufficient cause of our humiliation yet the consideration of our detestable sinfulnes is that which will depresse us lowest in the sight of God SECT XII IT is fit the exercise of our Devotion should begin in an humble confession of our unworthinesse Now for the effectuall furtherance of this our self-dejection it wil be requisite to bend our eyes upon a threefold object To look inward into our selves upward to heaven downwards to hell First to turn our eyes into our bosomes and to take a view not without a secret self-loathing of that world of corruption that hath lyen hidden there and thereupon to accuse arraign and condemn our selves before that awfull Tribunall of the Judge of heaven and earth both of that originall pollution which wee have drawn from the tainted loyns of our first parents and those innumerable actuall wickednesses derived there-from which have stayned our persons and lives How can we be but throughly humbled to see our souls utterly overspread with the odious and abominable leprosie of sin We finde that Vzziah bore up stoutly a while against the Priests of the Lord in the maintenance of his sacrilegious presumption but when he saw himself turn'd Lazar on the suddain he is confounded in himself and in a depth of shame hastens away from the presence of God to a sad and penitentiall retirednesse Wee should need no other arguments to loath ourselves then the sight of our own faces so miserably deformed with the nasty and hatefull scurfe of our iniquity Neither onely must we be content to shame and grieve our eyes with the foule nature and condition of our sins but we must represent them to our selves in all the circumstances that may aggravate their hainousnesse Alas Lord any one sin is able to damn a soul I have committed many yea numberlesse they have not possessed me single but as that evill spirit said their name is Legion neither have I committed these sins once but often Thine Angels that were sinned but once and are damned for ever I have frequently reiterated the same offences where then were it not for thy mercy shall I appear neither have I only done them in the time of my ignorance but since I received sufficient illumination from thee It is not in the dark that I have stumbled and faln but in the midst of the clear light and sun-shine of thy Gospel and in the very face of thee my God neither have these been the ships of my weaknesse but the bold miscarriages of my presumption neither have I offended out of inconsideration and inadvertency but after and against the checks of a remurmuring conscience after so many gracious warnings and fatherly admonitions after so many fearfull examples of thy judgements after so infinite obligations of thy favors And thus having
our redemption and his blessed Sacrament to seal up unto us our redemption thus wrought and purchased And with souls thus thankfully elevated unto God we approach with all reverence to that heavenly table where God is both the Feast-master and the Feast What intention of holy thoughts what fervour of spirit what depth of Devotion must we now finde in our selves Doubtlesse out of heaven no object can be so worthy to take up our hearts What a clear representation is here of the great work of our Redemption How is my Saviour by all my senses here brought home to my soul How is his passion lively acted before mine eyes For lo my bodily eye doth not more truly see bread and wine then the eye of my faith sees the body and bloud of my dear Redeemer Thus was his sacred body torn and broken Thus was his precious bloud poured out for me My sins wretched man that I am helped thus to crucifie my Saviour and for the discharge of my sins would he be thus crucified Neither did he onely give himself for me upon the crosse but lo he both offers and gives himself to me in this his blessed institution what had his generall gift been without this application now my hand doth not more sensibly take nor my mouth more really eat this bread then my soul doth spiritually receive and feed on the bread of life O Saviour thou art the living bread that came down from heaven Thy flesh is meat indeed and thy bloud is drink indeed Oh that I may so eat of this bread that I may live for ever He that commeth to thee shall never hunger he that beleeveth in thee shall never thirst Oh that I could now so hunger and so thirst for thee that my soul could be for ever satisfied with thee Thy people of old were fed with Manna in the wildernesse yet they died that food of Angels could not keep them from perishing but oh for the hidden Manna which giveth life to the world even thy blessed self give me ever of this bread and my soul shall not die but live Oh the precious juice of the fruit of the Vine wherewith thou refreshest my soul Is this the bloud of the grape Is it not rather thy bloud of the New testament that is poured out for me Thou speakest O Saviour of new wine that thou wouldest drink with thy Disciples in thy Fathers kingdome can there be any more precious and pleasant then this wherewith thou chearest the beleeving soul our palate is now dull and earthly which shall then be exquisite and celestiall but surely no liquor can be of equall price or soveraignty with thy bloud Oh how unsavoury are all earthly delicacies to this heavenly draught O God let not the sweet taste of this spirituall Nectar ever goe out of the mouth of my soul Let the comfortable warmth of this blessed Cordiall ever work upon my soul even till and in the last moment of my dissolution Doest thou bid me O Saviour doe this in remembrance of thee Oh how can I forget thee How can I enough celebrate thee for this thy unspeakable mercy Can I see thee thus crucified before my eies for my sake thus crucified and not remember thee Can I finde my sins accessary to this thy death and thy death meritoriously expiating all these my grievous sins and not remember thee Can I hear thee freely offering thy self to me and feel thee graciously conveighing thy self into my soul and not remember thee I doe remember thee O Saviour but oh that I could yet more effectually remember thee with all the passionate affections of a soul sick of thy love with all zealous desires to glorifie thee with all fervent longings after thee and thy salvation I remember thee in thy sufferings Oh doe thou remember me in thy glory SECT XXIX HAving thus busied it self with holy thoughts in the time of the celebration the devout soul breaks not off in an abrupt unmannerlinesse without taking leave of the great Master of this heavenly feast but with a secret adoration humbly blesseth God for so great a mercy and heartily resolves and desires to walk worthy of the Lord Jesus whom it hath received and to consecreate it self wholly to the service of him that hath so dearly bought it and hath given it these pledges of it's eternall union with him The devout soul hath thus sup't in heaven and returnes home yet the work is not thus done after the elements are out of eye and use there remains a digestion of this celestial food by holy meditation and now it thinks Oh what a blessing have I received to day no lesse then my Lord Jesus with all his merits and in and with him the assurance of the remission of all my sins and everlasting salvation How happy am I if I be not wanting to God and my self How unworthy shall I be if I doe not strive to answer this love of my God and Saviour in all hearty affection and in all holy obedience And now after this heavenly repast how doe I feel my self what strength what advantage hath my faith gotten how much am I neerer to heaven then before how much faster hold have I taken of my blessed Redeemer how much more firm sensible is my interest in him Neither are these thoughts this examination the work of the next instant onely but they are such as must dwell upon the heart and must often solicite our memory and excite our practise that by this means we may frequently renue the efficacy of this blessed Sacrament and our souls may batten more and more with this spirituall nourishment and may be fed up to eternall life SECT XXX THese are the generalities of our Devotion which are of common use to all Christians There are besides these certain specialties of it appliable to severall occasions times places persons For there are morning and evening Devotions Devotions proper to our board to our closet to our bed to Gods day to our own to health to sicknesse to severall callings to recreations to the way to the field to the Church to our home to the student to the souldier to the Magistrate to the Minister to the husband wife child servant to our own persons to our families The severalties whereof as they are scarce finite for number so are most fit to be left to the judgement and holy managing of every Christian neither is it to be imagined that any soul which is taught of God and hath any acquaintance with heaven can be to seek in the particular application of common rules to his own necessity or expedience The result of all is A devout man is he that ever sees the invisible and ever trembleth before that God he sees that walks ever here on earth with the God of heaven and still adores that Majesty with whom he converses that confers hourely with the God of spirits in his own language yet so as no
peace nor dispose our selves towards it nor resolve ought for the effecting it without which all our Considerations all our Dispositions all our Resolutions are vain and fruitlesse Justly therefore doth the blessed Apostle after his charge of avoiding all carefulnesse for these earthly things enforce the necessity of our Prayers and Supplications and making our requests knowne unto God who both knows our need and puts these requests into our mouths When we have all done they are the requests of our hearts that must free them from cares and frame them to a perfect contentment There may be a kind of dull and stupid neglect which possessing the soul may make it insensible of evill events in some naturall dispositions but a true temper of a quiet and peaceable estate of the soul upon good grounds can never be attained without the inoperation of that holy Spirit from whom every good gift and every perfect giving proceedeth It is here contrary to these earthly occasions with men he that is ever craving is never contented but with God he cannot want contentment that prays always If we be not unacquainted with our selves we are so conscious of our own weaknesse that we know every puffe of temptation is able to blow us over they are onely our prayers that must stay us from being caried away with the violent assaults of discontentment under which a praying soul can no more miscary then an indevout soul can enjoy safety SECT XXVI The difficulty of knowing how to abound and the ill consequences of not knowing it LEt this be enough for the remedy of those distempers which arise from an adverse condition As for prosperity every man thinks himself wise and able enough to know how to govern it and himself in it an happy estate we imagine will easily manage it selfe without too much care Give me but Sea-room saith the confident Mariner and let me alone what ever tempest arise Surely the great Doctor of the Gentiles had never made this holy boast of his divine skill I know how to abound if it had been so easie a matter as the world conceives it Meer ignorance and want of selfe-experience is guilty of this errour Many a one abounds in wealth and honour who abounds no lesse in miseries and vexation Many a one is caried away with an unruly greatness to the destruction of body soul estate The world abounds every where with men that doe abound and yet do not know how to abound and those especially in three ranks The proud the covetous the prodigall The proud is thereby transported to forget God the covetous his neighbour the prodigall himself Both wealth and honour are of a swelling nature raising a man up not above others but above himself equalling him to the powers immortall yea exalting him above all that is called God Oh that vile dust and ashes should be raised to that height of insolence as to hold contestation with its Maker Who is the Lord saith the King of Egypt I shall be like to the Highest I am and there is none besides me saith the King of Babylon The voice of God and not of Man goes down with Herod And hovv will that Spirit trample upon men that dare vie with the Almighty Hence are all the heavy oppressions bloudy tyrannies imperious domineerings scornfull insultations merciless outrages that are so rife amongst men even from hence that they know not how to abound The covetous man abounds with bags and no lesse with sorrows verifying the experience of wise Solomon There is a sore evill which I have seen under the Sun riches kept for the owners thereof to their hurt what he hath got with unjustice he keeps with care leaves with grief and reckons for with torment I cannot better compare these Money-mongers then to Bees they are busie gatherers but it is for themselves their Masters can have no part of their honey till it be taken from them and they have a sting ready for every one that approaches their Hive and their lot at the last is burning What maceration is there here with fears and jealousies what cruell extortion and oppression exercised upon others all from no other ground then this that they know not how to abound The prodigal feasts and sports like an Athenian spends like an Emperour and is ready to say as Heliogabalus did of old Those cates are best that cost dearest caring more for an empty reputation of a short gallantry then for the comforble subsistence of himself his family his family his posterity Like Cleopes the vain Egyptian King which was fain to prostitute his daughter for the finishing of his Pyramid This man lavisheth out not his own means alone but his poor neighbours running upon the score with all trades that concern back or belly undoing more with his debts then he can pleasure with his entertainments none of all which should be done if he knew how to abound Great skill therefore is required to the governing of a plentifull and prosperous estate so as it may be safe and comfortable to the owner and beneficiall unto others Every Corporall may know how to order some few files but to marshall many Troops in a Regiment many Regiments in a whole body of an Army requires the skill of an experienced Generall But the rules and limits of Christian moderation in the use of our honours pleasures profits I have at large laid forth in a former Discourse thither I must crave leave to send the benevolent Reader beseeching God to bless unto him these and all other labours to the happy furtherance of his Grace and Salvation Amen FINIS Dr. Preston Ps 19. 1 2. Ps 104. 24. Cant. 5. 6. Ps 41. 4. 79. 8. 130. 3. 94. 11. 3. 7. 89. 48. 109. 21. 86. 4. 71. 10. 86. 11. Ps 70. 6. 60. 11. 71. 23. 31. 17. 40. 14. 5. 8. 119. penul 68. 35. 92. 5. 71. 17. 18. 47. 63. 4. 145. 10. 104. 25. 18. 31. Ps 20. 5. 107. 8 31. 21. 9. 10. 16. 12. 8. 4. 115. 1. Ps 19. 1. 74. 17. 97. 11. 36. 9. 39. 5. 93. 5. 139. 11. Ps 139. 2. 51. 7. 17. 5. 90. 12. 39. 5. Luc. 11. 25. Wisd 1. 4. Psal 26. 6. Eccles 10. Esa 66. 2. Gen. 18. 27. Pro. 30. 2. Mat. 3. 11. Ephes 3. 1. Job 38. Phil. 2. 6 7 8 c. Rom. 5. 1. Ps 103. 8. Ps 116. 12 13. Ps 119. 18. 21 c. Phil. 1. 21. Gal. 2. 20. Cant. 2. 16. Cant. 4. 9. 6. 4 5. Can. 5. 10. 8. 6. 2. 5. Ps 116. Rom. 3. 4. Ps 119. 8. Carolus Borromaeus Acts 19. 35 Eccles 5. 1. Jud. 3. 20. 2 Cor. 5. 20 Act. 10. 33 1 Sam. 25. 24. Job 13. 17. Psal 40. 6. Serm. ad Eccles cautelam 1 Pet. 2. 2 Eph. 3. 9. Zachar. 3. â— Mat. 5. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hos 2. 14. * Non enim potest mens attrita oneribus importunitatibus gravata tanium boni peragere quantum delectata oppressionibus soluta Cornel. ep 2. Rufo Coepiscopo Acts ult Gen. 26. 22. Magna domus homuli Psal 8. 3 4. Phil. 4. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Si sedeas requies est magna laboris Si multum sedeas labor est Tert. Car. Pro. 30. 8. Senec. de Tranquil Psal 23. 1. Psal 34. 9 10. Ecclus. 25. 22. Rev. 3. 17. Mat. 20. 15 2 King 7. 2 2 King 6. 33. Rev. 16. 9. 11. Ionah 4. 9. Prov. 30. 9 * Galba Otho Vitellius Ael Pertinax Didius Anno D. 1275. 1276. Gregor 10 Innocent 5 Hadrian 5 Johan 20 vel 21 Nicolaus 3 * 1 Cor. 15. 31. Gen. 15. 10 Deut. 29. 23. Prov. 23. 5. Ps 49. 12. Ludo. Vives in 3. de CivilcensuraÌ„ notatus Vellosillo Prov. ult penult Eccles 11. 10. Mat. 6. 28. Eccle. 1. 8. Ps 69. 22. Dan. 1. 12 13. Heb. 11. 13 Ps 132. 1. G. Naz. Carm. de calam suis Greg. l. 7. Epi. 12. 7. In vita Melanct. Shicardus Ambros l. 4 Epist 29. Hieron Ep. ad Hedibium 1 Tim. 6. Ep. Lucii ad Episc Gall. Hisp 1 Tim. 6. 9 Paulo primo Eremitae in spelunca viventi palma cibum vestimentum praebebat quod cum impâ—sâ—â—bâ—le vidcatur Jestemm testur Angelos vidisse me Monacbos de quibus unus per 30. annos clausus boâ—deaceo pane luâ—ulenta aqua vixit Hieron de vita Pauli Revelatur Antonio nonagenario de Paulo agente jam 113 annum esse alium se sanctiorem Monachum ibid. Plin. l. 26. c. 6. Hugo Instit Mona Reg. S. Columb Senec. Epist 38. Job 18. 4. Eccles 7. 9. Gen. 30. 1. Gen. 15. 2. Pro. 15. 13 Ps 37. 7. Jam. 5. 7. Jer. 12. 8. Ps 103. 9. Job 2. 10. Livius 2 Cor. 4. 17. Acts 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inter opera Ambrosii De moribus Brachmannorum 1 Kings 18. 13. 2 King 6. 2 3 4 5. Mat. 8. 20. Heb. 9. 27. Rom. 5. 1. Phil. 1. 23. Gal. 5. 17. Job 14. 4. Rom. 7. 19 Gen. 18. 27 Pâ—â—k Avoth Gen. 32. 10 Pro. 3. 34. Jam. 4. 6. Eccles 7. 8 Mat. 5. 39 40. Pro. 15. 33 Phil. 4. 6. Heb. 11. 1. Mat. 5. 10. Heb. 13. 5. Esa 54. 7 8 Psal 139. 8 9. Verse 10 11. Psal 68. 20 Joh. 7. 38. Joh. 6. 55. Rom. 13. 14. Rev. 22. 2. Ps 62. 6 7. Phil. 1. 21 Joh. 11. 25 1 Cor. 1. 30 Rev. 3. 23. Esa 28. 27. Gen. 43. 34. Gen. 45. 24. 2 Cor. 4. 16. Ambros de vitiorum virtutum conflictus Pro. 30. 15 Job 38. 11 Pro. 24. 13 Pro. 25. 16 Mat. 5. 6. Ambros Epist 27. Gen. 3. 2. 26. 33. 5 6. c. Acts 27. 18 19. 2 Sam. 23. 15 16 17. Phil. 4. 6. Jam. 1. 17. Exod. 5. 2. Esa 14. 14. Act. 12. 12. Eccl. 5. 13. Aelius LaÌ„prid