Christs love and affection towards Jerusalem Delivered in sundry sermons out of his words and carriage when he came unto her, as they are recorded, Luke 19. 41, 42. Wherein are handled, 1 Christs teares which he shed for Ierusalem, and the matter of singular observation in them. ... 6 The sin and misery of those who live under the meanes, and have the things of Christ and the Gospell hid from them. By Richard Maden B.D. preacher of the word of God at St. Helens London, and late fellow of Magdalen Colledge in Cambridge.
he shewes here, how hee was affected with it, that is, that he was so far from being lifted up with vaine glory and popular applause, that while they sing, he laments;
he shows Here, how he was affected with it, that is, that he was so Far from being lifted up with vain glory and popular applause, that while they sing, he laments;
So that the words contain Christs lamentation over Jerusalem, wherein there are two things considerable: 1. His cariage and deportment towards her, He wept. &c. 2. His words and speeches of her, saying, Oh if thou, &c. Christ hath words to speak to Jerusalem,
So that the words contain Christ lamentation over Jerusalem, wherein there Are two things considerable: 1. His carriage and deportment towards her, He wept. etc. 2. His words and Speeches of her, saying, O if thou, etc. christ hath words to speak to Jerusalem,
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1. In the carriage and deportment of Christ towards Jerusalem, you may take notice of three things: 1. Of the action it selfe, what it was that hee did, He wept. 2. Of the time and place, where and when he did it, When he drew neere and beheld the City.
1. In the carriage and deportment of christ towards Jerusalem, you may take notice of three things: 1. Of the actium it self, what it was that he did, He wept. 2. Of the time and place, where and when he did it, When he drew near and beheld the city.
2. In the words and speeches of Christ, of and to Jerusalem, you may observe two things: 1. A passionate and patheticall wish or complaint, Oh if thou hadst known, &c. 2. A positive assertion or affirmation, But now are they hid, &c. 1. There is a passionate and patheticall wish or complaint, wherein Christ complaines of that was wanting in Jerusalem,
2. In the words and Speeches of christ, of and to Jerusalem, you may observe two things: 1. A passionate and pathetical wish or complaint, O if thou Hadst known, etc. 2. A positive assertion or affirmation, But now Are they hid, etc. 1. There is a passionate and pathetical wish or complaint, wherein christ complains of that was wanting in Jerusalem,
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and wishes it had beene otherwise with her, and in this ye may consider two things also: 1. The manner of his speech, Oh if thou hadst knowne, &c. 2. The matter of it,
and wishes it had been otherwise with her, and in this you may Consider two things also: 1. The manner of his speech, O if thou Hadst known, etc. 2. The matter of it,
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2. There is a positive assertion or affirmation, wherein Christ shews to Jerusalē, what her present estate & condition then was, But now are they hid frō thine eyes:
2. There is a positive assertion or affirmation, wherein christ shows to Jerusalē, what her present estate & condition then was, But now Are they hid from thine eyes:
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but arise sometimes in us, when wee are most unwilling to be moved, and stirred with them. 2. These affections as they were in Christ, they were without the least admixture of any sinfull distemper:
but arise sometime in us, when we Are most unwilling to be moved, and stirred with them. 2. These affections as they were in christ, they were without the least admixture of any sinful distemper:
and it is worth the noting, as one observes well, that it was in that very place where the Romans first pitched their Tents when they encamped against Jerusalē;
and it is worth the noting, as one observes well, that it was in that very place where the Roman First pitched their Tents when they encamped against Jerusalē;
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but for men to weepe, men that are wise, grave, valiant, magnanimous, as Christ was, it commonly argues, that there is some more than ordinary occasion for it.
but for men to weep, men that Are wise, grave, valiant, magnanimous, as christ was, it commonly argues, that there is Some more than ordinary occasion for it.
and this was out of a consideration, wherein he did foresee, that the greatest part of mankinde would bee little or no better for that redemption that he purchased at so deare a rate:
and this was out of a consideration, wherein he did foresee, that the greatest part of mankind would be little or no better for that redemption that he purchased At so deer a rate:
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for these teares, they were not extorted from him against his will, but they were voluntary teares, teares which he shed freely and willingly, of his owne accord, by his owne consent, with mature judgement and deliberation.
for these tears, they were not extorted from him against his will, but they were voluntary tears, tears which he shed freely and willingly, of his own accord, by his own consent, with mature judgement and deliberation.
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and therefore why Christ would make choise of that place, thus, and there to weepe, it is surely a matter worth the while, to enquire and finde out the cause of it.
and Therefore why christ would make choice of that place, thus, and there to weep, it is surely a matter worth the while, to inquire and find out the cause of it.
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and that all for his sake, occasioned by his presence amongst them, when there was such a joy amongst the people, that some spread their garments in the way, others cut downe branches from the trees;
and that all for his sake, occasioned by his presence among them, when there was such a joy among the people, that Some spread their garments in the Way, Others Cut down branches from the trees;
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that hee who was the cause of all this joy, should thus weep, and at that very time shed forth teares, in such abundance, it cannot but suggest matter of wonder and admiration to him that doth but seriously thinke upon it;
that he who was the cause of all this joy, should thus weep, and At that very time shed forth tears, in such abundance, it cannot but suggest matter of wonder and admiration to him that does but seriously think upon it;
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and therfore as Hazael, when he sees the man of God looke stedfastly upon him, with weeping eyes , he puts forth the question, saying, Why doth my Lord weepe? so when yee heare of Christ his carriage and deportment towards Jerusalem, ye may well demand the reason,
and Therefore as hazael, when he sees the man of God look steadfastly upon him, with weeping eyes, he puts forth the question, saying, Why does my Lord weep? so when ye hear of christ his carriage and deportment towards Jerusalem, you may well demand the reason,
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why did he thus weepe for it? was it because those stately palaces, which now towred up so high toward heaven, should within a few yeares lie in the dust? Surely, it could not but pity a man to see such a goodly pile of building, utterly demolished and made even with the ground,
why did he thus weep for it? was it Because those stately palaces, which now towered up so high towards heaven, should within a few Years lie in the dust? Surely, it could not but pity a man to see such a goodly pile of building, utterly demolished and made even with the ground,
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or was it the foresight of that shamefull and ignominious death which hee was ere long to suffer upon the Crosse that drew teares from him? surely hee was not ignorant that the Rulers of Jerusalem would plot and contrive his death, and take away his life;
or was it the foresight of that shameful and ignominious death which he was ere long to suffer upon the Cross that drew tears from him? surely he was not ignorant that the Rulers of Jerusalem would plot and contrive his death, and take away his life;
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namely, to demonstrate the truth and sincerity of his love and affection to her, to shew the serious wishes and desires hee had of her welfare, to let her see how unwilling hee was to bring upon her the deserved punishment of her disobedience, had not her sinne and his owne justice in a manner compelled him to it;
namely, to demonstrate the truth and sincerity of his love and affection to her, to show the serious wishes and Desires he had of her welfare, to let her see how unwilling he was to bring upon her the deserved punishment of her disobedience, had not her sin and his own Justice in a manner compelled him to it;
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1 To demonstrate the truth and sincerity of his love and affection to her, in that hee could weepe at the very thought of her misery, whom he knew to be a deadly enemy to him.
1 To demonstrate the truth and sincerity of his love and affection to her, in that he could weep At the very Thought of her misery, whom he knew to be a deadly enemy to him.
The Ivy which embraceth other things, which cleaveth unto them, and claspeth so fast about them, that it will not easily let goe his hold, is said to weepe and shed teares,
The Ivy which Embraceth other things, which cleaveth unto them, and claspeth so fast about them, that it will not Easily let go his hold, is said to weep and shed tears,
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and he that lookes on the teares which the sight of Jerusalem drew from the eyes of Christ, what other conclusion can he inferre but this? Behold how hee loved her.
and he that looks on the tears which the sighed of Jerusalem drew from the eyes of christ, what other conclusion can he infer but this? Behold how he loved her.
he could not forbeare weeping, and therefore he makes haste to get himselfe into a private Chamber, where this passion of love might more freely vent it selfe :
he could not forbear weeping, and Therefore he makes haste to get himself into a private Chamber, where this passion of love might more freely vent it self:
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for when his Kingdome was restored, the death of his sonne did still so deeply affect him, that he bewailes it with many teares, O my sonne Absolon, my sonne, would God I had dyed for thee, O Absolon my sonne, my sonne:
for when his Kingdom was restored, the death of his son did still so deeply affect him, that he bewails it with many tears, Oh my son Absalom, my son, would God I had died for thee, Oh Absalom my son, my son:
but for the unnaturall carriage of the Jews towards him, who Absolon - like, rebelling against him, saying, We will not have this man raign ever us , did thereby pull upon themselves that inevitable wrath and indignation, that could not but make any heart to bleed, that had a true sight and apprehension of it;
but for the unnatural carriage of the jews towards him, who Absalom - like, rebelling against him, saying, We will not have this man Reign ever us, did thereby pull upon themselves that inevitable wrath and Indignation, that could not but make any heart to bleed, that had a true sighed and apprehension of it;
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because hee weepes, and sheds teares for the refusall of it, which plainely shews that he was much agrieved, that they should sell away his rich mercy,
Because he weeps, and sheds tears for the refusal of it, which plainly shows that he was much aggrieved, that they should fell away his rich mercy,
yet he was truly willing that they should have life upon such termes and conditions as it was offered unto them in the ministery of the Word, & the Covenant of grace;
yet he was truly willing that they should have life upon such terms and conditions as it was offered unto them in the Ministry of the Word, & the Covenant of grace;
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yet Gods purpose and intention towards the rest of the world, is truly serious, to give them life and salvation, upon such conditions as are expressed in the Covenant.
yet God's purpose and intention towards the rest of the world, is truly serious, to give them life and salvation, upon such conditions as Are expressed in the Covenant.
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the reason why they misse of it, is, because they will not come unto him in the use of those means which he hath appointed to bring them to life and salvation.
the reason why they miss of it, is, Because they will not come unto him in the use of those means which he hath appointed to bring them to life and salvation.
it is a signe they did not desire they should come to such an end: when the carefull Physitian weepes for his sick patient, that would not follow his advice,
it is a Signen they did not desire they should come to such an end: when the careful physician weeps for his sick patient, that would not follow his Advice,
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Hence it is, that when his owne justice and the sins of his people call for punishment, it puts him to a stand, he is at a strife and contention within himselfe what to doe;
Hence it is, that when his own Justice and the Sins of his people call for punishment, it puts him to a stand, he is At a strife and contention within himself what to do;
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How shall I give thee up, O Ephraim? How shall I deliver thee, O Israel? How shall I make thee as Adma? How shall I set thee as Seboim? My heart is turned within me, my repentings are rowled together.
How shall I give thee up, Oh Ephraim? How shall I deliver thee, Oh Israel? How shall I make thee as Adma? How shall I Set thee as Sibmah? My heart is turned within me, my repentings Are rolled together.
And againe, this, it doth abundantly shew the hainousnesse of sinne, because it is that onely that makes the God of heaven and earth to weepe for it. If yee looke into all the rest of the creatures that God made, ye shall see that all in their kind, they yeeld some delight and contentment to God;
And again, this, it does abundantly show the heinousness of sin, Because it is that only that makes the God of heaven and earth to weep for it. If ye look into all the rest of the creatures that God made, you shall see that all in their kind, they yield Some delight and contentment to God;
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had not he found a time to weep for it, we might have spent all our time in that infernall lake, where there is nothing else but weeping and wailing and gnashing of teeth.
had not he found a time to weep for it, we might have spent all our time in that infernal lake, where there is nothing Else but weeping and wailing and gnashing of teeth.
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His weeping shewes that her misery was such a transcendent and superlative misery, as was more than enough to make both his eares to tingle that did but heare of it,
His weeping shows that her misery was such a transcendent and superlative misery, as was more than enough to make both his ears to tingle that did but hear of it,
because Christ in shedding so many teares for sinne, shewes unto them, that if it were possible for them, it were too little to lament and bewaile them, even with teares of bloud.
Because christ in shedding so many tears for sin, shows unto them, that if it were possible for them, it were too little to lament and bewail them, even with tears of blood.
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and though I might inlarge this into severall heads, yet I will confine all within the compasse of these two, of Imitation and Exhortation. 1. Let it be a ground of imitation to follow Christ in this that he did;
and though I might enlarge this into several Heads, yet I will confine all within the compass of these two, of Imitation and Exhortation. 1. Let it be a ground of imitation to follow christ in this that he did;
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and not to weepe for this? When Elisha fixed his eyes upon Hazael, and foresaw the evill that he would doe to the children of Israel , it fetched teares from his eyes,
and not to weep for this? When Elisha fixed his eyes upon hazael, and foresaw the evil that he would do to the children of Israel, it fetched tears from his eyes,
and can we see and heare of all the abominations that are done and committed every where, by Superiours, inferiours, friends, foes, &c. and yet shed never a teare for them? If a man be touched with wrongs and injuries that concerne himselfe and his person, his goods, his good name and reputation,
and can we see and hear of all the abominations that Are done and committed every where, by Superiors, inferiors, Friends, foes, etc. and yet shed never a tear for them? If a man be touched with wrongs and injuries that concern himself and his person, his goods, his good name and reputation,
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and grieve for it? Oh then that God should bee so much dishonoured, and so few teares shed, so little weeping and lamenting for it ? What love can there be to God whose honour is trampled under foot by sinne? What charity to his brother whose salvation is hazarded,
and grieve for it? O then that God should be so much dishonoured, and so few tears shed, so little weeping and lamenting for it? What love can there be to God whose honour is trampled under foot by sin? What charity to his brother whose salvation is hazarded,
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and his soule mortally wounded by it? What conformity to this example of Christ in that soule, that never takes to heart the sinnes of others? that never mournes in secret,
and his soul mortally wounded by it? What conformity to this Exampl of christ in that soul, that never Takes to heart the Sins of Others? that never mourns in secret,
Oh if David had lived in our times, walked through our streets, if he had seene the pride, heard the oathes, taken notice of the prophanenesse that is in every corner;
O if David had lived in our times, walked through our streets, if he had seen the pride, herd the Oaths, taken notice of the profaneness that is in every corner;
to wit, those rotten and unsavoury speeches, those cursed and blasphemous oaths which the black and unhallowed mouthes of many sinfull wretches belch forth against heaven;
to wit, those rotten and unsavoury Speeches, those cursed and blasphemous Oaths which the black and unhallowed mouths of many sinful wretches belch forth against heaven;
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how would hee have beene grieved and troubled at it? When Saint Paul takes notice of inordinate walkers, it makes his very heart to bleed, and fils his eyes with teares to thinke upon it:
how would he have been grieved and troubled At it? When Saint Paul Takes notice of inordinate walker's, it makes his very heart to bleed, and fills his eyes with tears to think upon it:
It is reported of St. Ambrose , that when any confessed their sinnes unto him, desiring his help and counsell for the obtaining of comfort, hee would fall into such a veine of weeping, that his example drew teares from the party that came unto him;
It is reported of Saint Ambrose, that when any confessed their Sins unto him, desiring his help and counsel for the obtaining of Comfort, he would fallen into such a vein of weeping, that his Exampl drew tears from the party that Come unto him;
and as the learned observe well, godly mindes are ready so much the more to melt themselves into teares, by how much more they see and heare the sinnes of others to multiply and increase.
and as the learned observe well, godly minds Are ready so much the more to melt themselves into tears, by how much more they see and hear the Sins of Others to multiply and increase.
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When the Prophet had exhorted the Rulers of Israel to humble themselves, and to reforme things that were amisse in Church and Common-wealth, he tels them, If yee will not heare this, my soule shall weepe in secret for your pride,
When the Prophet had exhorted the Rulers of Israel to humble themselves, and to reform things that were amiss in Church and Commonwealth, he tells them, If ye will not hear this, my soul shall weep in secret for your pride,
But alas, we, what doe we? If wee doe but conceit any thing to be amisse in Church or Common-wealth, we murmure, we complaine, we throw dirt in the face of Authority;
But alas, we, what do we? If we do but conceit any thing to be amiss in Church or Commonwealth, we murmur, we complain, we throw dirt in the face of authority;
but where is the man that enters into his Closet, and mourns in secret for things that are indeed amisse? The Christian world is little inferiour to Sodome in many sinnes,
but where is the man that enters into his Closet, and mourns in secret for things that Are indeed amiss? The Christian world is little inferior to Sodom in many Sins,
but where are the righteous Lots that trouble their owne soules with the thought of it? Men are now as ready to forsake the Law of God as ever they were,
but where Are the righteous Lots that trouble their own Souls with the Thought of it? Men Are now as ready to forsake the Law of God as ever they were,
but where are the Pauls, that cannot thinke or speake of it without bleeding hearts and weeping eyes? Againe, what charity is there in that soule towards his brother, whose salvation is hazarded,
but where Are the Paul's, that cannot think or speak of it without bleeding hearts and weeping eyes? Again, what charity is there in that soul towards his brother, whose salvation is hazarded,
and himselfe mortally wounded by sinne? who sees him daily runne into sinne, and doth not mourne and weepe for him? Oh how farre doth this swarve from the frame and temper of that blessed Apostle, that Vessell of Election, whose heart was ready to bleed within him for the sinnes of his brethren and kindred according to the flesh;
and himself mortally wounded by sin? who sees him daily run into sin, and does not mourn and weep for him? O how Far does this swerve from the frame and temper of that blessed Apostle, that Vessel of Election, whose heart was ready to bleed within him for the Sins of his brothers and kindred according to the Flesh;
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and what was the reason? The Text shewes it, because there was never a house in all the Land of Aegypt, where there was not one dead. If a man should goe through all the families in this Kingdome,
and what was the reason? The Text shows it, Because there was never a house in all the Land of Egypt, where there was not one dead. If a man should go through all the families in this Kingdom,
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how many houses might hee come into, where hee should not finde one alive? what house could he enter into, where he should not find many dead? and what a cry and lamentation should this cause amongst us? especially seeing this cry, it is never in vaine,
how many houses might he come into, where he should not find one alive? what house could he enter into, where he should not find many dead? and what a cry and lamentation should this cause among us? especially seeing this cry, it is never in vain,
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Like as it was with the Israelites, when the destroying Angell was to passe through the Land of Aegypt, God caused them to take the blood of the Lambe,
Like as it was with the Israelites, when the destroying Angel was to pass through the Land of Egypt, God caused them to take the blood of the Lamb,
and to sprinkle it on the Lintels, and the doore checkes, that when the destroying Angell saw the marke, hee might passe over that house, and not enter into it:
and to sprinkle it on the Lintels, and the door Checks, that when the destroying Angel saw the mark, he might pass over that house, and not enter into it:
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so when the destroying Angell is abroad in the world, the Providence of God sets a marke upon those that mourne in Sion; either to keepe them safe in the common calamitie,
so when the destroying Angel is abroad in the world, the Providence of God sets a mark upon those that mourn in Sion; either to keep them safe in the Common calamity,
Goe through the middest of the City, even the middest of Ierusalem, and set a marke upon the forehead of all those that mourne and cry for all the abominations that are done in the midst of her .
Go through the midst of the city, even the midst of Ierusalem, and Set a mark upon the forehead of all those that mourn and cry for all the abominations that Are done in the midst of her.
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Finally, what conformity is there to this example of Christ, in that man that never layes to heart the sinnes of the times and places where he lives? If Christ spent so many teares for this one City of Jerusalem,
Finally, what conformity is there to this Exampl of christ, in that man that never lays to heart the Sins of the times and places where he lives? If christ spent so many tears for this one city of Jerusalem,
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how should it fill every eye with teares, when he lookes upon the sinnes that are done and committed in all Countries and Regions through the whole Christian world? What was Jerusalem to the whole world? or what were the Inhabitants of Jerusalem in comparison of those who now make profession of religion in the time of the Gospell? If therefore the sinnes of Jerusalem drew such abundance of teares from the eyes of Christ, what measure of teares can sufficiently bewaile the sins and transgressions that are done and committed by all the sonnes and daughters of the Christian world in the times of the Gospell?
how should it fill every eye with tears, when he looks upon the Sins that Are done and committed in all Countries and Regions through the Whole Christian world? What was Jerusalem to the Whole world? or what were the Inhabitants of Jerusalem in comparison of those who now make profession of Religion in the time of the Gospel? If Therefore the Sins of Jerusalem drew such abundance of tears from the eyes of christ, what measure of tears can sufficiently bewail the Sins and transgressions that Are done and committed by all the Sons and daughters of the Christian world in the times of the Gospel?
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for though all bee well at home, and with himselfe yet the misery of others abroad in the world, that lie bleeding under the hand of God, some in one kinde, some in another, that should make his heart to bleed, and shed teares for them.
for though all be well At home, and with himself yet the misery of Others abroad in the world, that lie bleeding under the hand of God, Some in one kind, Some in Another, that should make his heart to bleed, and shed tears for them.
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how farre greater equity is there, that every one should lay to heart the misery of others, which he sees hanging in the Clouds, ready to fall upon their heads,
how Far greater equity is there, that every one should lay to heart the misery of Others, which he sees hanging in the Clouds, ready to fallen upon their Heads,
as Christ himselfe complaines of her, Oh Ierusalem Ierusalem, thou that killest the Prophets, and stonest them that are sent unto thee, &c. and againe, It cannot be that a Prophet should perish out of Ierusalem .
as christ himself complains of her, O Ierusalem Ierusalem, thou that Killest the prophets, and Stonest them that Are sent unto thee, etc. and again, It cannot be that a Prophet should perish out of Ierusalem.
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Now if Christ wept for the misery of Jerusalem, that was his enemy, it will conclude more strongly for every one to lay deeply to heart the misery of his friends:
Now if christ wept for the misery of Jerusalem, that was his enemy, it will conclude more strongly for every one to lay deeply to heart the misery of his Friends:
and therefore it concludes more strongly for those to lay to heart and weepe for the miseries of others, which may possibly bee inwrapped and involved within the compasse of the danger.
and Therefore it concludes more strongly for those to lay to heart and weep for the misery's of Others, which may possibly be inwrapped and involved within the compass of the danger.
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When a man heares of lamentable fires in the farthest and remotest parts of the Kingdome, though hee have no feare of receiving any personall hurt and dammage from the same,
When a man hears of lamentable fires in the farthest and Remotest parts of the Kingdom, though he have no Fear of receiving any personal hurt and damage from the same,
yet common humanity layes a tie upon him to bee moved and affected with pitie and compassion towards the misery of those that perish and are consumed thereby;
yet Common humanity lays a tie upon him to be moved and affected with pity and compassion towards the misery of those that perish and Are consumed thereby;
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but who can wash his hands from the guilt of those sinnes that bring publike calamities upon himselfe or others? and if hee have a hand in the sinne, there is great reason why hee should have a heart more deepely affected with the misery of others that smart for his sin,
but who can wash his hands from the guilt of those Sins that bring public calamities upon himself or Others? and if he have a hand in the sin, there is great reason why he should have a heart more deeply affected with the misery of Others that smart for his since,
and calling upon his God, there is little reason why Ionah, who is the cause of all that storme, should sleepe securely in the bottome of the Ship. If Christ weepe for the misery of Jerusalem, who is altogether free from the sinnes of Jerusalem;
and calling upon his God, there is little reason why Jonah, who is the cause of all that storm, should sleep securely in the bottom of the Ship. If christ weep for the misery of Jerusalem, who is altogether free from the Sins of Jerusalem;
And indeed, who can want matter and occasion of weeping, that layes to heart the miseries of his brethren? that considers how some are wounded in their spirit with the sense and feeling of their sinnes ;
And indeed, who can want matter and occasion of weeping, that lays to heart the misery's of his brothers? that considers how Some Are wounded in their Spirit with the sense and feeling of their Sins;
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how others are weakned in their estate with losses & crosses in the world; how others languish in their bed of sicknesse under the arrest of some grievous disease;
how Others Are weakened in their estate with losses & Crosses in the world; how Others languish in their Bed of sickness under the arrest of Some grievous disease;
so the heart that is full of tender pitty and compassion towards others, when it comes to be moved and affected with their misery, it will easily runne over, and shed teares.
so the heart that is full of tender pity and compassion towards Others, when it comes to be moved and affected with their misery, it will Easily run over, and shed tears.
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when the Citie and place of my fathers sepulchres lies waste, and the gates thereof are consumed with fire? He thought the misery of the Church matter enough to make his thoughts sad and pensive;
when the city and place of my Father's sepulchres lies waste, and the gates thereof Are consumed with fire? He Thought the misery of the Church matter enough to make his thoughts sad and pensive;
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even then when hee had all other contentments that royall favour could heape upon him. So it was with the Prophet Ieremy, O that my head were full of water,
even then when he had all other contentment's that royal favour could heap upon him. So it was with the Prophet Ieremy, Oh that my head were full of water,
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And againe, For these things I weepe, mine eye, even mine eye casteth out water, because the Comforter that should refresh my soule is far away from me.
And again, For these things I weep, mine eye, even mine eye Cast out water, Because the Comforter that should refresh my soul is Far away from me.
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It is reported of Gregory Nyssen, that when hee saw but the shew and representation of the sacrificing of Isaac, it made such an impression upon him, that he could not forbeare weeping:
It is reported of Gregory Nyssen, that when he saw but the show and representation of the sacrificing of Isaac, it made such an impression upon him, that he could not forbear weeping:
and if an imaginary shew of misery could doe so much, there is great reason why the reall calamities of others should fetch teares from the eyes of such as looke upon them.
and if an imaginary show of misery could do so much, there is great reason why the real calamities of Others should fetch tears from the eyes of such as look upon them.
what then shall we say to those, who are so farre from weeping for the sinne and misery of others, that they shed few or no teares for their owne sins? Christ himselfe, hee was without sinne,
what then shall we say to those, who Are so Far from weeping for the sin and misery of Others, that they shed few or no tears for their own Sins? christ himself, he was without sin,
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than the starres in the firmament, than the sands on the sea shore, and yet looke upon them without bleeding hearts, and weeping eyes, that a few teares should not fall from their eyes at the sight of them;
than the Stars in the firmament, than the sands on the sea shore, and yet look upon them without bleeding hearts, and weeping eyes, that a few tears should not fallen from their eyes At the sighed of them;
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but hee that waighes it more narrowly in the ballance of the Sanctuary, and takes a view of all such passages as adde to the waight and hainousnesse of it, what is it that can turne his eyes into fountaines of teares,
but he that weighs it more narrowly in the balance of the Sanctuary, and Takes a view of all such passages as add to the weight and heinousness of it, what is it that can turn his eyes into fountains of tears,
if this doe it not ? When the Prodigall considered with himselfe what hee had done, what plenty and abundance hee had forsaken, what want and misery hee had brought himselfe unto, what a course hee had runne, what extremities hee was now put upon;
if this do it not? When the Prodigal considered with himself what he had done, what plenty and abundance he had forsaken, what want and misery he had brought himself unto, what a course he had run, what extremities he was now put upon;
and before thee, &c. And when a man waighes and considers with himselfe, what a righteous law he hath transgressed, what a gracious Covenant he hath broken, what happinesse he hath lost, what misery he hath wrapped himselfe in;
and before thee, etc. And when a man weighs and considers with himself, what a righteous law he hath transgressed, what a gracious Covenant he hath broken, what happiness he hath lost, what misery he hath wrapped himself in;
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that hee hath grieved the good Spirit of God, that hee hath provoked so mercifull a Saviour as Christ is, that hee hath displeased so kinde and loving a Father as God hath beene unto him;
that he hath grieved the good Spirit of God, that he hath provoked so merciful a Saviour as christ is, that he hath displeased so kind and loving a Father as God hath been unto him;
How should it make a mans heart to bleed within him, when hee considers how hee hath sinned against God, against his neighbour, against his owne soule, against the heavens that are above his head, against the earth that is beneath his feet, against the meanes of his owne salvation, against the good motions of Gods Spirit, against light revealed, even the light of grace, the light of nature, the light of his owne conscience, against mercies received, promises of mercies, experience of mercies, fruits and effects of mercies, against the checks and reluctations of his owne conscience, against his owne vowes and resolutions to the contrary, & c?
How should it make a men heart to bleed within him, when he considers how he hath sinned against God, against his neighbour, against his own soul, against the heavens that Are above his head, against the earth that is beneath his feet, against the means of his own salvation, against the good motions of God's Spirit, against Light revealed, even the Light of grace, the Light of nature, the Light of his own conscience, against Mercies received, promises of Mercies, experience of Mercies, fruits and effects of Mercies, against the Checks and reluctations of his own conscience, against his own vows and resolutions to the contrary, & c?
When the Angell expostulates the matter with the Israelites, why they obeyed not the voice of the Lord, especially considering the helpes and meanes afforded unto them for that end and purpose, it is said, that they lift up their voice and wept.
When the Angel expostulates the matter with the Israelites, why they obeyed not the voice of the Lord, especially considering the helps and means afforded unto them for that end and purpose, it is said, that they lift up their voice and wept.
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and his owne carriage towards God? when hee considers how often God hath called him by the voice of his creatures, by the voice of his Ministers, by the voice of his mercies, by the voice of his judgements;
and his own carriage towards God? when he considers how often God hath called him by the voice of his creatures, by the voice of his Ministers, by the voice of his Mercies, by the voice of his Judgments;
hardned his heart, and would not be reclaimed? when he sees and observes, how that no meanes, no mercies, no judgements, no threatnings could prevaile with him;
hardened his heart, and would not be reclaimed? when he sees and observes, how that no means, no Mercies, no Judgments, no threatenings could prevail with him;
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If ye look abroad upon the men of this world, how doe they over grieve losses and crosses in earthly matters? if they bee crossed in their profits, pleasures, honours, preferments,
If you look abroad upon the men of this world, how do they over grieve losses and Crosses in earthly matters? if they be crossed in their profits, pleasures, honours, preferments,
and fetch teares from their eyes? and yet what are these losses in comparison of that which a man loseth by his sinne? If they shed so many teares for the losse of temporall things, who can refraine teares for the losse of spirituall things, which are of infinite worth, beyond all price that can be set upon them? especially if he consider that it is the best use that teares can be put unto , to spend them upon his sinnes;
and fetch tears from their eyes? and yet what Are these losses in comparison of that which a man loses by his sin? If they shed so many tears for the loss of temporal things, who can refrain tears for the loss of spiritual things, which Are of infinite worth, beyond all price that can be Set upon them? especially if he Consider that it is the best use that tears can be put unto, to spend them upon his Sins;
it could be washed out, though it could not be excused, and therefore the Apostle doth not spend words in vaine, to extenuate or lessen, to defend or excuse his sinne,
it could be washed out, though it could not be excused, and Therefore the Apostle does not spend words in vain, to extenuate or lessen, to defend or excuse his sin,
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so he that would melt himselfe into teares of contrition, he must steepe his thoughts deeply in the meditation of sinne, that his heart may be throughly humbled in the consideration of it.
so he that would melt himself into tears of contrition, he must steep his thoughts deeply in the meditation of sin, that his heart may be thoroughly humbled in the consideration of it.
and againe, when he saw the multitude hee was moved with compassion towards them, because they were scattered and dispersed as sheepe having no shepherd ;
and again, when he saw the multitude he was moved with compassion towards them, Because they were scattered and dispersed as sheep having no shepherd;
implying, that hee that would weepe for sinne, must often looke upon it in those circumstances of aggravation, whereby the uglinesse and deformity of it may appeare unto him.
implying, that he that would weep for sin, must often look upon it in those Circumstances of aggravation, whereby the ugliness and deformity of it may appear unto him.
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so did Peter, while hee was in the High Priests Hall, hee wept not, hee knew that was no convenient time or place for him to melt himselfe into teares of contrition;
so did Peter, while he was in the High Priests Hall, he wept not, he knew that was no convenient time or place for him to melt himself into tears of contrition;
because then the heart may freely melt it selfe into sorrow and contrition, without feare or suspition of vaine glory, without interruption or avocation from those sad and serious meditations which make his soule to bleed within him.
Because then the heart may freely melt it self into sorrow and contrition, without Fear or suspicion of vain glory, without interruption or avocation from those sad and serious meditations which make his soul to bleed within him.
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Now what comparison is there betweene a few drops of thy teares, and the streames of his precious blood? If Christ thought not much to shed many drops of his dearest blood for sinne,
Now what comparison is there between a few drops of thy tears, and the streams of his precious blood? If christ Thought not much to shed many drops of his dearest blood for sin,
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2 Consider, that God takes notice of every teare that fals from thine eyes; as himselfe speakes to Hezekia, I have heard thy prayers, and have seene thy tears :
2 Consider, that God Takes notice of every tear that falls from thine eyes; as himself speaks to Hezekiah, I have herd thy Prayers, and have seen thy tears:
so David speaks, The Lord hath heard the voyce of my weeping : implying, that teares have a voyce, which God heares and understands, when the speech failes,
so David speaks, The Lord hath herd the voice of my weeping: implying, that tears have a voice, which God hears and understands, when the speech fails,
for if a cup of cold water shall not lose his reward, much lesse shall those precious teares, which fall from the eyes of the Saints of God, goe unrewarded;
for if a cup of cold water shall not loose his reward, much less shall those precious tears, which fallen from the eyes of the Saints of God, go unrewarded;
then hereafter to spend an endlesse number of fruitlesse and bootlesse teares without any profit or advantage to thy selfe? There will come a time when teares will not prevaile with God.
then hereafter to spend an endless number of fruitless and bootless tears without any profit or advantage to thy self? There will come a time when tears will not prevail with God.
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Hee that will not now weepe for his sinnes here in this world, hee shall weepe for them unto all eternity in another world, in that Lake which burneth with fire and brimstone, where there shall bee nothing else but weeping and wayling and gnashing of teeth:
He that will not now weep for his Sins Here in this world, he shall weep for them unto all eternity in Another world, in that Lake which burns with fire and brimstone, where there shall be nothing Else but weeping and wailing and gnashing of teeth:
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Oh if thou hadst knowne, at least in this thy day, the things that belong to thy peace, & c! CHAP. 6. The will of God touching mans salvation, as it is generally revealed and propounded in the Gospell.
O if thou Hadst known, At least in this thy day, the things that belong to thy peace, & c! CHAP. 6. The will of God touching men salvation, as it is generally revealed and propounded in the Gospel.
doe render them in the nature of a wish or desire, Oh that thou hadst knowne, &c. and so make the sense full and compleat, without the supply or addition of any thing else unto it;
do render them in the nature of a wish or desire, O that thou Hadst known, etc. and so make the sense full and complete, without the supply or addition of any thing Else unto it;
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Others looking more punctually at the grammaticall construction of the words in the Originall, render the words in a conditionall phrase, by way of supposition, If thou hadst knowne, &c .
Others looking more punctually At the Grammatical construction of the words in the Original, render the words in a conditional phrase, by Way of supposition, If thou Hadst known, etc..
If thou hadst knowne the worth and excellency of those good things which are offered unto thee by the comming of a Saviour, thou wouldest not value them at so low a rate: Or;
If thou Hadst known the worth and excellency of those good things which Are offered unto thee by the coming of a Saviour, thou Wouldst not valve them At so low a rate: Or;
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Now for a man that speakes out of depth of sorow, and fulnesse of griefe, it is nothing strange for him to breake off his speech, and leave it imperfect;
Now for a man that speaks out of depth of sorrow, and fullness of grief, it is nothing strange for him to break off his speech, and leave it imperfect;
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having begun to speake, he was so overwhelmed with griefe, and so deeply affected with the estate and condition of Jerusalem, that he could not speake out, but was even constrained to weep out the rest of the sentence, leaving the full sense and meaning to be gathered and supplyed out of his teares: as is used in such passionate and patheticall speeches.
having begun to speak, he was so overwhelmed with grief, and so deeply affected with the estate and condition of Jerusalem, that he could not speak out, but was even constrained to weep out the rest of the sentence, leaving the full sense and meaning to be gathered and supplied out of his tears: as is used in such passionate and pathetical Speeches.
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The matter is not much in regard of the sense and meaning, whether the words be read in manner of a wish, O that thou hadst knowne, &c. or whether they be translated by way of supposition, in a conditional phrase, If thou hadst knowne, &c. And happily he shall not doe amisse that joynes them both together, and reades the words thus, O if thou hadst knowne and so they afford this observation.
The matter is not much in regard of the sense and meaning, whither the words be read in manner of a wish, Oh that thou Hadst known, etc. or whither they be translated by Way of supposition, in a conditional phrase, If thou Hadst known, etc. And happily he shall not do amiss that joins them both together, and reads the words thus, O if thou Hadst known and so they afford this observation.
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2. His patience and long-suffering, because notwithstanding the killing of so many Prophets, as had beene slaine before, the contempt and undervaluing of so many mercies as had beene offered before;
2. His patience and long-suffering, Because notwithstanding the killing of so many prophets, as had been slain before, the contempt and undervaluing of so many Mercies as had been offered before;
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even as the hen gathers her chickens under her wings, and yee would not? Yee see what Christ professeth, I would have gathered thee, &c. and that his purpose and intention was serious in the willing of it, appears, 1. From the ingemination of the word, O Ierusalem, Ierusalem: a single compellation had beene sufficient, to let Jerusalem know his minde;
even as the hen gathers her chickens under her wings, and ye would not? Ye see what christ Professes, I would have gathered thee, etc. and that his purpose and intention was serious in the willing of it, appears, 1. From the ingemination of the word, Oh Ierusalem, Ierusalem: a single compellation had been sufficient, to let Jerusalem know his mind;
to shew that hee desired her welfare, not by a single and slender intention, but by a more serious and re-doubled affection. 2. From the qualification of the persons , whom he would have gathered, they were such as had killed the Prophets, stoned them that were sent, &c. and now ready to exercise the like cruelty upon himselfe.
to show that he desired her welfare, not by a single and slender intention, but by a more serious and redoubled affection. 2. From the qualification of the Persons, whom he would have gathered, they were such as had killed the prophets, stoned them that were sent, etc. and now ready to exercise the like cruelty upon himself.
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& to have taken off his thoughts and intentions of doing her good, had not the bent and inclination of his will been seriously propending that way. 3. From the frequency of his indeavours;
& to have taken off his thoughts and intentions of doing her good, had not the bent and inclination of his will been seriously propending that Way. 3. From the frequency of his endeavours;
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And therefore Christ comparing his will and affection for the good of Jerusalem, with the native propension that is in the hen, to gather her chickens under her wings, doth plainly shew that he did seriously will and desire her good.
And Therefore christ comparing his will and affection for the good of Jerusalem, with the native propension that is in the hen, to gather her chickens under her wings, does plainly show that he did seriously will and desire her good.
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that is, as Christ did seriously will the good and salvation of Jerusalem, even of that part of Jerusalem, which for the refusall of his mercy was afterward miserably destroyed by her enemies:
that is, as christ did seriously will the good and salvation of Jerusalem, even of that part of Jerusalem, which for the refusal of his mercy was afterwards miserably destroyed by her enemies:
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which words I take in that sense and meaning that I find them interpreted in the Articles of our Church , to wit, according to that conditionall promise of grace and favour to mankind, which is universall;
which words I take in that sense and meaning that I find them interpreted in the Articles of our Church, to wit, according to that conditional promise of grace and favour to mankind, which is universal;
the meanes he would have them use for the attaining of this end, is, to come to the knowledge of the truth, even that lively and effectuall knowledge which is accompanied with the love of the truth, and obedience to it.
the means he would have them use for the attaining of this end, is, to come to the knowledge of the truth, even that lively and effectual knowledge which is accompanied with the love of the truth, and Obedience to it.
But yet that learned Father, in that very place where he gives this interpretation, doth also give leave and liberty to every one to follow any other sense and meaning that the words may beare,
But yet that learned Father, in that very place where he gives this Interpretation, does also give leave and liberty to every one to follow any other sense and meaning that the words may bear,
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and thus doe some of his owne followers interpret his mind and meaning, and will have him to make the Apostle to speake of the antecedent part of that conditionall will, which is revealed and generally propounded in the Gospell .
and thus do Some of his own followers interpret his mind and meaning, and will have him to make the Apostle to speak of the antecedent part of that conditional will, which is revealed and generally propounded in the Gospel.
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Some in their commentaries upon the place , and some in other parts of their workes; and that seemes most agreeable to the scope and intention of the place:
some in their commentaries upon the place, and Some in other parts of their works; and that seems most agreeable to the scope and intention of the place:
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hee that takes a view of all other interpretations that are given of the words, hee shall finde none amongst them all (those onely excepted which are in sense the same,
he that Takes a view of all other interpretations that Are given of the words, he shall find none among them all (those only excepted which Are in sense the same,
The word All must be so taken in the Motive annexed, as it is in the duty enjoyned; God wils the salvation of all those for whom he will have his people make prayers and supplications:
The word All must be so taken in the Motive annexed, as it is in the duty enjoined; God wills the salvation of all those for whom he will have his people make Prayers and supplications:
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as for some Kings, & some that beare office and authority under them, but for all in authority; even those that were no better than Wolves and Beares, and Lyons to the Church;
as for Some Kings, & Some that bear office and Authority under them, but for all in Authority; even those that were no better than Wolves and Bears, and Lyons to the Church;
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So Christ enjoynes his Disciples to pray for their enemies and persecutors, &c. and that from the example of God himselfe, who causeth his Sunne to shine,
So christ enjoins his Disciples to pray for their enemies and persecutors, etc. and that from the Exampl of God himself, who Causes his Sun to shine,
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and it is the duty of every one, as to seeke the inlargement of Gods Kingdome, so for that end to pray for him that is without, that he may be added to it:
and it is the duty of every one, as to seek the enlargement of God's Kingdom, so for that end to pray for him that is without, that he may be added to it:
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as he is bound to love his neighbour, that is, every one as himselfe, so likewise hee is bound to pray for him; this being one of the best fruits and effects of love that he can shew unto him;
as he is bound to love his neighbour, that is, every one as himself, so likewise he is bound to pray for him; this being one of the best fruits and effects of love that he can show unto him;
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Now from all these premises, it is plaine and evident, that in the duty injoyned by the Apostle, the word All, is to be taken in a generall sense, for all and every one;
Now from all these premises, it is plain and evident, that in the duty enjoined by the Apostle, the word All, is to be taken in a general sense, for all and every one;
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As I live, saith the Lord, I desire not the death of a sinner, but rather that he should turne and live, &c. Where ye have first the declaration of Gods will and affection to the sonnes of men,
As I live, Says the Lord, I desire not the death of a sinner, but rather that he should turn and live, etc. Where you have First the declaration of God's will and affection to the Sons of men,
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as is plaine by comparing this with another parallel place ; I have no pleasure in the death of him that dyeth, &c. 2 By the nature of the affection hee expresseth toward him, and that is set downe partly by way of negation;
as is plain by comparing this with Another parallel place; I have no pleasure in the death of him that Dies, etc. 2 By the nature of the affection he Expresses towards him, and that is Set down partly by Way of negation;
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I have no pleasure in his death, or I desire not his death: that is, antecedently, and of himselfe, in the primary intention of his Providence towards him:
I have no pleasure in his death, or I desire not his death: that is, antecedently, and of himself, in the primary intention of his Providence towards him:
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unlesse it bee through his own fault, undervaluing the mercy offered, and neglecting the helpes and meanes afforded unto him in the same ; as Christ tels the Jewes ;
unless it be through his own fault, undervaluing the mercy offered, and neglecting the helps and means afforded unto him in the same; as christ tells the Jews;
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These things I say unto you that ye might be saved, but yee will not come unto me, that yee might have life, &c. And partly it is set downe by way of affirmation,
These things I say unto you that you might be saved, but ye will not come unto me, that ye might have life, etc. And partly it is Set down by Way of affirmation,
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hee would have him to live, and is willing to give life and salvation to him, according to that course of providence that he hath taken for him, in, and by the new Covenant;
he would have him to live, and is willing to give life and salvation to him, according to that course of providence that he hath taken for him, in, and by the new Covenant;
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for to that end and purpose hee sends his Word and Messengers, to convince him of his sinne, to terrifie and affright him with it, to shame him out of his sinfull courses.
for to that end and purpose he sends his Word and Messengers, to convince him of his sin, to terrify and affright him with it, to shame him out of his sinful courses.
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but when he binds himselfe by oath to make good that promise, who can make the least doubt of it? And therefore God promiseth with an oath to make his promise the more firme and stable :
but when he binds himself by oath to make good that promise, who can make the least doubt of it? And Therefore God promises with an oath to make his promise the more firm and stable:
God willing more abundantly (saith the Apostle) to shew to the heires of promise the stablenesse of his counsell, hath bound himselfe with an oath, &c. that by two immutable things, wherein it is impossible that God should lie, they might have strong consolation .
God willing more abundantly (Says the Apostle) to show to the Heirs of promise the stableness of his counsel, hath bound himself with an oath, etc. that by two immutable things, wherein it is impossible that God should lie, they might have strong consolation.
that being made sensible of their sinne and misery by the Law, they might bee more willing to accept of mercy, upon such termes and conditions as it is offered in the Gospell.
that being made sensible of their sin and misery by the Law, they might be more willing to accept of mercy, upon such terms and conditions as it is offered in the Gospel.
that is, when out of a kindly impression that it hath wrought upon him, hee is moved to seeke out for mercy, in that way and order that God hath appointed.
that is, when out of a kindly impression that it hath wrought upon him, he is moved to seek out for mercy, in that Way and order that God hath appointed.
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So then, as the purpose and intention of God in the Ministery of the Law, is to shut up all under sinne, to shew them what they are in themselves, that every mouth may be stopped,
So then, as the purpose and intention of God in the Ministry of the Law, is to shut up all under sin, to show them what they Are in themselves, that every Mouth may be stopped,
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so his pupose and intention in the Gospell, and the Covenant of grace, is, to set open a doore of mercy to all, that they may be encouraged through hope of finding mercy, to seeke after it:
so his purpose and intention in the Gospel, and the Covenant of grace, is, to Set open a door of mercy to all, that they may be encouraged through hope of finding mercy, to seek After it:
not onely the elect, but more especially the rest of the world, even those that abuse his patience, and treasure up unto themselves wrath against the day of wrath ;
not only the elect, but more especially the rest of the world, even those that abuse his patience, and treasure up unto themselves wrath against the day of wrath;
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then affirmatively, Hee would have all men come to repentance , lest any should thinke that the act of Gods will stands in an indifferent neutrality, touching mans salvation, not caring greatly whether they sink or swim, or what become of them;
then affirmatively, He would have all men come to Repentance, lest any should think that the act of God's will Stands in an indifferent neutrality, touching men salvation, not caring greatly whither they sink or swim, or what become of them;
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it is plaine and evident, that God doth seriously wil the good and salvation of many, who notwithstanding through their owne fault, perish in their sinnes.
it is plain and evident, that God does seriously will the good and salvation of many, who notwithstanding through their own fault, perish in their Sins.
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1 ANd that there is in God a reall purpose and intention of giving life and salvation to all those to whom the Gospell is preached, may appeare upon these two grounds.
1 ANd that there is in God a real purpose and intention of giving life and salvation to all those to whom the Gospel is preached, may appear upon these two grounds.
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and withall meane truely, and sincerely, as hee speakes, and as the offer imports, it must needs follow, that there is a reall purpose and intention in him of giving life and salvation accordingly.
and withal mean truly, and sincerely, as he speaks, and as the offer imports, it must needs follow, that there is a real purpose and intention in him of giving life and salvation accordingly.
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or true beleevers, and that it is so to be understood in this place, may appear partly from the text it selfe, which doth not obscurely imply, that this world, to which the offer of salvation is tendered, is divided into beleevers, that doe obtaine salvation;
or true believers, and that it is so to be understood in this place, may appear partly from the text it self, which does not obscurely imply, that this world, to which the offer of salvation is tendered, is divided into believers, that do obtain salvation;
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But more plainly doth this appeare from the words following, where ye have first the end of Christs comming into the world, set downe ver. 17. and that both negatively, not to condemne the world, removing that from Christ, which was not any part of his primarie purpose and intention;
But more plainly does this appear from the words following, where you have First the end of Christ coming into the world, Set down for. 17. and that both negatively, not to condemn the world, removing that from christ, which was not any part of his primary purpose and intention;
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Now when Christ sends forth his Apostles to preach the Gospell, he furnisheth them with authority and commission, to goe and preach to every creature: that is, to hold forth the golden Scepter of mercy,
Now when christ sends forth his Apostles to preach the Gospel, he furnisheth them with Authority and commission, to go and preach to every creature: that is, to hold forth the golden Sceptre of mercy,
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And the Ministers of the Gospell which now succeed the Apostles in preaching the faith of Christ, they have the same commission to preach the Gospell respectively in their severall places;
And the Ministers of the Gospel which now succeed the Apostles in preaching the faith of christ, they have the same commission to preach the Gospel respectively in their several places;
and therefore if by vertue of their office and commission they may hold a treaty of peace with every creature under heaven; and in the name of their Lord and Master offer conditions of peace to all and every one that heares, if he will come in,
and Therefore if by virtue of their office and commission they may hold a treaty of peace with every creature under heaven; and in the name of their Lord and Master offer conditions of peace to all and every one that hears, if he will come in,
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it must needs follow, that God who sends this message of peace by the hands of his servants, doth also by them, offer conditions of peace, to all and every one to whom this message is sent, and the Gospell preached.
it must needs follow, that God who sends this message of peace by the hands of his Servants, does also by them, offer conditions of peace, to all and every one to whom this message is sent, and the Gospel preached.
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And againe, This is his commandement, that wee beleeve in the name of the Sonne of God, &c. And God never requireth of any the conditions of faith and repentance,
And again, This is his Commandment, that we believe in the name of the Son of God, etc. And God never requires of any the conditions of faith and Repentance,
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if it be rightly considered, and so it is in this case, as the Scripture makes it plain and evident, Aske and ye shall have, seeke and ye shall finde, knock and it shall be opened unto you:
if it be rightly considered, and so it is in this case, as the Scripture makes it plain and evident, Ask and you shall have, seek and you shall find, knock and it shall be opened unto you:
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if hee doe repent, and obey the Gospell, seeing his name is no where in all the Gospell particularly mentioned; he can give no other reason but this, that remission of sinnes is offered and tendered in generall termes;
if he do Repent, and obey the Gospel, seeing his name is no where in all the Gospel particularly mentioned; he can give no other reason but this, that remission of Sins is offered and tendered in general terms;
whosoever repenteth, whosoever beleeveth, &c. and therefore it will follow by good consequence, If I repent and beleeve, I shall obtaine mercy and forgivenesse ,
whosoever Repenteth, whosoever Believeth, etc. and Therefore it will follow by good consequence, If I Repent and believe, I shall obtain mercy and forgiveness,
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no particular, but fals within the compasse of that generall, whosoever repenteth, whosoever beleeveth, &c. whereas if the offer of Christ and salvation were not generall, there is no man could have any ground or bottome for his faith to rest upon,
no particular, but falls within the compass of that general, whosoever Repenteth, whosoever Believeth, etc. whereas if the offer of christ and salvation were not general, there is no man could have any ground or bottom for his faith to rest upon,
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and therefore that every one may know, that it doth concerne him, the offer of mercy is tendered in generall terms without exception either of sins or persons:
and Therefore that every one may know, that it does concern him, the offer of mercy is tendered in general terms without exception either of Sins or Persons:
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but when this foundation is well laid by an historicall faith, That whosoever layes hold upon the generall promise of the Gospell by a lively faith, shall be saved:
but when this Foundation is well laid by an historical faith, That whosoever lays hold upon the general promise of the Gospel by a lively faith, shall be saved:
this is apt to beget thoughts and purposes inclining that way, to make a man willing to imbrace that conditionall promise by a lively and justifying faith, by consenting and agreeing to the conditions of it,
this is apt to beget thoughts and Purposes inclining that Way, to make a man willing to embrace that conditional promise by a lively and justifying faith, by consenting and agreeing to the conditions of it,
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hee sends out a proclamation of pardon into the world, promising life and salvation to all and every one that repents and beleeves in Christ, &c. Now seeing there is not any man particularly, and by name mentioned in that Proclamation, none could have any ground or warrant to obtaine life and salvation upon his repentance,
he sends out a proclamation of pardon into the world, promising life and salvation to all and every one that repents and believes in christ, etc. Now seeing there is not any man particularly, and by name mentioned in that Proclamation, none could have any ground or warrant to obtain life and salvation upon his Repentance,
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3 Because those that live under the meanes, and enjoy the Ministery of the Word, and are not effectually wrought upon by the same, they are guilty of refusing Christ,
3 Because those that live under the means, and enjoy the Ministry of the Word, and Are not effectually wrought upon by the same, they Are guilty of refusing christ,
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and so the Apostle speaketh , The grace of God which bringeth salvation to all men, &c. The doctrine of grace which is the Gospel, is said to bring salvation to all men,
and so the Apostle speaks, The grace of God which brings salvation to all men, etc. The Doctrine of grace which is the Gospel, is said to bring salvation to all men,
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And so much shall suffice for the first thing, to prove that there is in God a reall purpose and intention of giving life and salvation upon some condition to all those to whom the Gospell is preached,
And so much shall suffice for the First thing, to prove that there is in God a real purpose and intention of giving life and salvation upon Some condition to all those to whom the Gospel is preached,
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COncerning the second thing, to wit, the sincerity of Gods meaning in this generall offer, it may appeare from these foure grounds. 1 From his appointing of meanes for that end. 2 From the nature of the meanes which hee appointeth. 3 From his earnestnesse in pressing and perswading men to use the same. 4 From his promise of a blessing to the carefull and diligent use of them.
Concerning the second thing, to wit, the sincerity of God's meaning in this general offer, it may appear from these foure grounds. 1 From his appointing of means for that end. 2 From the nature of the means which he appoints. 3 From his earnestness in pressing and persuading men to use the same. 4 From his promise of a blessing to the careful and diligent use of them.
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No man will provide wood, and stone, and other materials, and then hire workmen to hew and square, smooth and polish them with choyce instruments, that never intends to build a house.
No man will provide wood, and stone, and other materials, and then hire workmen to hew and square, smooth and polish them with choice Instruments, that never intends to built a house.
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but the means have nothing in them which is amiable, pleasing, or worth the desiring, but what they receive by an influence which the end hath into them.
but the means have nothing in them which is amiable, pleasing, or worth the desiring, but what they receive by an influence which the end hath into them.
And therefore if God have appointed meanes to bee used for the obtaining of life and salvation, there can bee no question made touching the truth and sincerity of his purpose and intention of giving life and salvation to all,
And Therefore if God have appointed means to be used for the obtaining of life and salvation, there can be no question made touching the truth and sincerity of his purpose and intention of giving life and salvation to all,
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and ordaines and appoints meanes for the furtherance and procuring of it; and as a learned Writer observes , it casts a great ignominy and reproach upon God,
and ordains and appoints means for the furtherance and procuring of it; and as a learned Writer observes, it Cast a great ignominy and reproach upon God,
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And what could bee said more plainly to manifest and declare the truth and sincerity of his meaning in those offers and tendries of salvation which are made unto them;
And what could be said more plainly to manifest and declare the truth and sincerity of his meaning in those offers and tendries of salvation which Are made unto them;
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and withall had a sincere purpose and intention, upon some conditions, to bestow the same upon them, they could not be said by their sinnes and iniquities, in neglecting the meanes, to turne away those blessings from them.
and withal had a sincere purpose and intention, upon Some conditions, to bestow the same upon them, they could not be said by their Sins and iniquities, in neglecting the means, to turn away those blessings from them.
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2 The truth and sincerity of Gods meaning in that generall offer of life and salvation, which hee makes to men, may appeare from the nature of the meanes which hee appointeth;
2 The truth and sincerity of God's meaning in that general offer of life and salvation, which he makes to men, may appear from the nature of the means which he appoints;
what other thoughts can be entertained touching his purpose and intention, but that he meanes truely and sincerely to doe him good? when a Master puts his servant into such a way, and gives him order and direction to hold on and goe forward in it;
what other thoughts can be entertained touching his purpose and intention, but that he means truly and sincerely to do him good? when a Master puts his servant into such a Way, and gives him order and direction to hold on and go forward in it;
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what other thoughts can be entertained touching his end and purpose in so doing, but that he meanes truly and sincerely that I should come to that end, which that way and meanes leade unto ?
what other thoughts can be entertained touching his end and purpose in so doing, but that he means truly and sincerely that I should come to that end, which that Way and means lead unto?
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when he causeth the sun to shine upon it? or that he intends to scorch and burne up the fruits of the earth, when he causeth the former and later raine, in seasonable and plentifull showers to descend upon it? whereas there is an inseparable connexion betweene the end and the meanes.
when he Causes the sun to shine upon it? or that he intends to scorch and burn up the fruits of the earth, when he Causes the former and later rain, in seasonable and plentiful showers to descend upon it? whereas there is an inseparable connexion between the end and the means.
Where yee see, mans asking, and Gods giving, mans using of the means aright, and Gods blessing of the same for the attaining of his end, are inseparably knit together in the ordinary course of divine Providence:
Where ye see, men asking, and God's giving, men using of the means aright, and God's blessing of the same for the attaining of his end, Are inseparably knit together in the ordinary course of divine Providence:
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and by vertue of his owne gracious appointment, availeable also for the obtaining of it: because in so doing, hee should goe crosse and contrary to himselfe;
and by virtue of his own gracious appointment, available also for the obtaining of it: Because in so doing, he should go cross and contrary to himself;
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but a request that is seconded with intreaties, expostulations, lamentations, commiserations, and all other Rhetoricall straines, that are apt to move affections,
but a request that is seconded with entreaties, expostulations, lamentations, commiserations, and all other Rhetorical strains, that Are apt to move affections,
and prevailes not, he falls from intreaties to expostulations, urging and pressing them to give but any colour of reason, why they will rather perish in their sinnes, than be reconciled with him.
and prevails not, he falls from entreaties to expostulations, urging and pressing them to give but any colour of reason, why they will rather perish in their Sins, than be reconciled with him.
O turne you, turne you, why will ye dye, O ye house of Israel? As if hee should say, Is there no hope? will ye not returne? will nothing prevaile with you? no meanes? no mercies? no threatnings? no judgements? will yee not enter into covenant with mee? oh why will ye not? why will ye not? why will ye dye O ye house of Israel? So Micah 6.3. O my people, what have I done unto thee? wherein have I grieved thee? testifie against me:
Oh turn you, turn you, why will you die, Oh you house of Israel? As if he should say, Is there no hope? will you not return? will nothing prevail with you? no means? no Mercies? no threatenings? no Judgments? will ye not enter into Covenant with me? o why will you not? why will you not? why will you die Oh you house of Israel? So micah 6.3. Oh my people, what have I done unto thee? wherein have I grieved thee? testify against me:
and what is there in all this, that should make you so unwilling to lay downe your weapons of rebellion, that ye have taken up against me? Now all these interrogations they savour of nothing but truth and sincerity;
and what is there in all this, that should make you so unwilling to lay down your weapons of rebellion, that you have taken up against me? Now all these interrogations they savour of nothing but truth and sincerity;
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for to that end doth hee thus speake unto his people, to that end doth hee thus deale with them, that they might know hee is serious in his thoughts and intentions for their good.
for to that end does he thus speak unto his people, to that end does he thus deal with them, that they might know he is serious in his thoughts and intentions for their good.
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as here in the text, when he had begun to speak to Jerusalem, Oh if thou hadst knowne, &c. he is so deeply and affectionately taken, that he could not goe on,
as Here in the text, when he had begun to speak to Jerusalem, O if thou Hadst known, etc. he is so deeply and affectionately taken, that he could not go on,
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than make out after God, who is now wearied out with attendance, and even going away from them, how doth it melt his bowels into commiseration, to think of their misery, who might have beene so happy in his love,
than make out After God, who is now wearied out with attendance, and even going away from them, how does it melt his bowels into commiseration, to think of their misery, who might have been so happy in his love,
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and would not? O Ierusalem, Ierusalem, how often would I have gathered thee, & c! The doubling of the word shewes how deeply he tooke it to heart, and was grieved for it.
and would not? Oh Ierusalem, Ierusalem, how often would I have gathered thee, & c! The doubling of the word shows how deeply he took it to heart, and was grieved for it.
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And againe, How shall I give thee up, O Ephraim? how shall I deliver thee, O Israel? how shall I make thee as Adma? how shall I set thee as Zeboim? my heart is turned within me, my repentings are rowled together:
And again, How shall I give thee up, Oh Ephraim? how shall I deliver thee, Oh Israel? how shall I make thee as Adma? how shall I Set thee as Zeboim? my heart is turned within me, my repentings Are rolled together:
Hee that goes on so unwillingly to punish, that makes so many pauses, that is affected with so much tender pitty and compassion, that hath so many relenting motions within him,
He that Goes on so unwillingly to Punish, that makes so many pauses, that is affected with so much tender pity and compassion, that hath so many relenting motions within him,
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because it is not a bare & naked offer that is made, but such an offer as is backed and hedged in with a gracious promise of good successe, to those that looke after it, in the use of those meanes which are appointed by God for the obtaining of it.
Because it is not a bore & naked offer that is made, but such an offer as is backed and hedged in with a gracious promise of good success, to those that look After it, in the use of those means which Are appointed by God for the obtaining of it.
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and offers himselfe to doe his people good, as appears by those words, the Lord is with you, &c. 2. He lets them know the way and means, wherein and whereby they may finde this good that he offereth to doe for them,
and offers himself to do his people good, as appears by those words, the Lord is with you, etc. 2. He lets them know the Way and means, wherein and whereby they may find this good that he Offereth to do for them,
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And againe, Aske and ye shall have, seeke and ye shall finde, knock and it shall be opened: for whosoever asketh, receiveth; whosoever seeketh, findeth;
And again, Ask and you shall have, seek and you shall find, knock and it shall be opened: for whosoever asks, receives; whosoever seeks, finds;
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If ye which are evill can give good gifts unto your children, how much more shall your heavenly Father give the holy Ghost to them that desire him ? God is more prone and inclinable to doe good to mankinde,
If the which Are evil can give good Gifts unto your children, how much more shall your heavenly Father give the holy Ghost to them that desire him? God is more prove and inclinable to do good to mankind,
for they have but a drop of goodnesse in comparison of God, in whom there is a whole ocean of bounty: and besides, that goodnesse which they have, it is mingled with much evill; whereas God is pure love, without any mixture of the contrary:
for they have but a drop of Goodness in comparison of God, in whom there is a Whole Ocean of bounty: and beside, that Goodness which they have, it is mingled with much evil; whereas God is pure love, without any mixture of the contrary:
and therefore saith one , Who so ever lives under the preaching of the Gospell, hath this priviledge annexed to the outward teaching, that if hee will but strive,
and Therefore Says one, Who so ever lives under the preaching of the Gospel, hath this privilege annexed to the outward teaching, that if he will but strive,
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nay, it makes God a lyar, as learned Zanchy observes , if he promise that which hee hath no minde or meaning to give, which is farre from the nature and goodnesse of the holy GOD;
nay, it makes God a liar, as learned Zanchy observes, if he promise that which he hath no mind or meaning to give, which is Far from the nature and Goodness of the holy GOD;
but also ratifie and confirme it with a solemne oath? Besides, what can be more contrary to those passionate and patheticall expressions, which God himselfe useth,
but also ratify and confirm it with a solemn oath? Beside, what can be more contrary to those passionate and pathetical expressions, which God himself uses,
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What can there be else, but meere deceit and dissimulation in these patheticall wishes, when God makes shew of such earnest desire that his people were thus and thus, that they might bee capable of further happinesse,
What can there be Else, but mere deceit and dissimulation in these pathetical wishes, when God makes show of such earnest desire that his people were thus and thus, that they might be capable of further happiness,
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if he had no minde or meaning upon any condition to make them happy? And therefore it followes undeniably from all these grounds, that when God offers life and salvation to all those to whom the Gospell is preached, there is in him a reall purpose and intention of giving the same,
if he had no mind or meaning upon any condition to make them happy? And Therefore it follows undeniably from all these grounds, that when God offers life and salvation to all those to whom the Gospel is preached, there is in him a real purpose and intention of giving the same,
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1 That there are some internall effects, praevious, and in order of nature before regeneration and justification, which are wrought in the hearts of men not yet converted,
1 That there Are Some internal effects, previous, and in order of nature before regeneration and justification, which Are wrought in the hearts of men not yet converted,
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nor doth GOD cease to further and promote these beginnings, and to helpe them forward in the way towards their conversion, till they reject and repell this initiall grace thus begun in them:
nor does GOD cease to further and promote these beginnings, and to help them forward in the Way towards their conversion, till they reject and repel this initial grace thus begun in them:
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from whence it plainly follows, that Gods primary scope, and intention in these previous workes of his Spirit, is to helpe men forward in the way of their conversion,
from whence it plainly follows, that God's primary scope, and intention in these previous works of his Spirit, is to help men forward in the Way of their conversion,
And lest any one should thinke that our Divines are singular in that opinion, hee may reade what one of those out-landish Divines, which were present in that Synod, hath also written to the same purpose ;
And lest any one should think that our Divines Are singular in that opinion, he may read what one of those outlandish Divines, which were present in that Synod, hath also written to the same purpose;
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where hee doth professedly handle the matter, and layes it out in these three particulars, which are requisite and necessary for every one to bee resolved in.
where he does professedly handle the matter, and lays it out in these three particulars, which Are requisite and necessary for every one to be resolved in.
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1 Whether God doth seriously will his salvation in particular or no. 2 Upon what termes and conditions he purposeth and intendeth to bestow salvation upon him.
1 Whither God does seriously will his salvation in particular or no. 2 Upon what terms and conditions he Purposes and intends to bestow salvation upon him.
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Whereunto his answer is large, and it would bee too long to transcribe it, but the whole substance and abridgement of it may bee summed up in these three conclusions.
Whereunto his answer is large, and it would be too long to transcribe it, but the Whole substance and abridgement of it may be summed up in these three conclusions.
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1 That every man in particular ought to be perswaded, that God doth seriously will his salvation, and that no man that ever beleeved in Christ, had any other ground or foundation for his faith, to stay it selfe upon.
1 That every man in particular ought to be persuaded, that God does seriously will his salvation, and that no man that ever believed in christ, had any other ground or Foundation for his faith, to stay it self upon.
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now since the fall, as that hee doth seriously will the salvation of all: and hee doth else where give three reasons of this his assertion and opinion .
now since the fallen, as that he does seriously will the salvation of all: and he does Else where give three Reasons of this his assertion and opinion.
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1 That the places of Scripture, which at the first view seeme contrary and repugnant one to another, might be reconciled without forcing or wresting the words contrary to the scope and intention,
1 That the places of Scripture, which At the First view seem contrary and repugnant one to Another, might be reconciled without forcing or wresting the words contrary to the scope and intention,
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And thus much may suffice for the proofe, and clearing of the point, that God doth seriously will the salvation of all those to whom the Gospell is preached;
And thus much may suffice for the proof, and clearing of the point, that God does seriously will the salvation of all those to whom the Gospel is preached;
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I knew thou wast a hard Master, who reapest where thou sowedst not, &c. Even as it was with the blinde woman in Seneca, when shee wanted eyes, shee layes all the blame on the darknesse of the house,
I knew thou wast a hard Master, who reapest where thou sowedst not, etc. Even as it was with the blind woman in Senecca, when she wanted eyes, she lays all the blame on the darkness of the house,
So it was with the Israelites , when they dealt unfaithfully with God in his Covenant, they are ready to charge the crookednesse of their owne doings on God, saying, The wayes of the Lord are not equall, &c. in so much that hee is put to justifie himselfe, and his dealings with them.
So it was with the Israelites, when they dealt unfaithfully with God in his Covenant, they Are ready to charge the crookedness of their own doings on God, saying, The ways of the Lord Are not equal, etc. in so much that he is put to justify himself, and his dealings with them.
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and strive with all their might to obtaine mercy, because there is an unchangeable decree and sentence passed upon them, which by no meanes can be altered or revoked:
and strive with all their might to obtain mercy, Because there is an unchangeable Decree and sentence passed upon them, which by no means can be altered or revoked:
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and make it appeare to all the world, that there was no hinderance in him, or in his Word, why those that did injoy it, were not brought into a more happy condition by it;
and make it appear to all the world, that there was no hindrance in him, or in his Word, why those that did enjoy it, were not brought into a more happy condition by it;
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God indeed can cleare himselfe, and will doe it another day, but with little thanks to those, who now father upon him such antecedent purposes, such absolute and irrespective decrees, touching the ruine and destruction of his creature,
God indeed can clear himself, and will do it Another day, but with little thanks to those, who now father upon him such antecedent Purposes, such absolute and irrespective decrees, touching the ruin and destruction of his creature,
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or with the truth and sincerity of those passionate wishes, Patheticall exclamations, mournfull expostulations, and compassionate lamentations which are so frequent in holy Scripture.
or with the truth and sincerity of those passionate wishes, Pathetical exclamations, mournful expostulations, and compassionate lamentations which Are so frequent in holy Scripture.
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If he cannot comprehend and fathome the unsearchable depths of Gods secret counsell, and eternall decrees, to let them alone, or at least so to conceive of them,
If he cannot comprehend and fathom the unsearchable depths of God's secret counsel, and Eternal decrees, to let them alone, or At least so to conceive of them,
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And indeed, the curiosity of man hath presumed farre, and waded deepe into this high and profound mysterie, which made the great Apostle of the Gentiles to stand and wonder, O the deepnesse of the riches both of the wisdome and knowledge of God! how unsearchable are his judgements,
And indeed, the curiosity of man hath presumed Far, and waded deep into this high and profound mystery, which made the great Apostle of the Gentiles to stand and wonder, Oh the deepness of the riches both of the Wisdom and knowledge of God! how unsearchable Are his Judgments,
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and therefore it shall be every mans wisdome in these high matters, and incomprehensible depths, to keepe himselfe within due compasse and moderation, not to presume above that which is written, but so to frame his thoughts and notions,
and Therefore it shall be every men Wisdom in these high matters, and incomprehensible depths, to keep himself within due compass and moderation, not to presume above that which is written, but so to frame his thoughts and notions,
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The Gospell reveales and testifies, that there is in God such a generall love towards the sons of men, that hee is willing to give them life and salvation, upon such termes and conditions as are expressed in the new Covenant;
The Gospel reveals and Testifies, that there is in God such a general love towards the Sons of men, that he is willing to give them life and salvation, upon such terms and conditions as Are expressed in the new Covenant;
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that is, that it leaves a man under such a generall providence, wherein hee is capable of salvation, upon such conditions as the Gospell tenders it unto him,
that is, that it leaves a man under such a general providence, wherein he is capable of salvation, upon such conditions as the Gospel tenders it unto him,
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though it be most certaine, in regard of the infallible pre-science and fore-knowledge of God, that in the event he will never attaine unto that which the Covenant of grace makes him capable of, no more than Adam attained to that happinesse which the covenant of works made him capable of.
though it be most certain, in regard of the infallible prescience and foreknowledge of God, that in the event he will never attain unto that which the Covenant of grace makes him capable of, no more than Adam attained to that happiness which the Covenant of works made him capable of.
and used all fitting meanes for the obtaining of his favour? and who is there that ever did seeke unto God in this manner, that ever found him unwilling to help him,
and used all fitting means for the obtaining of his favour? and who is there that ever did seek unto God in this manner, that ever found him unwilling to help him,
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or have mercy upon him? and if there can be no example found in all the Booke of God, of any one who did apply himselfe to God in the use of the meanes,
or have mercy upon him? and if there can be no Exampl found in all the Book of God, of any one who did apply himself to God in the use of the means,
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and therefore if he should with hold from his creature that help and assistance which is sought for, there is no place for dust and ashes to complain against him,
and Therefore if he should with hold from his creature that help and assistance which is sought for, there is no place for dust and Ashes to complain against him,
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for he layes this tye and obligation upon every one that comes unto him, in the use of the meanes, to beleeve that he is a rewarder of those that seeke him.
for he lays this tie and obligation upon every one that comes unto him, in the use of the means, to believe that he is a rewarder of those that seek him.
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So that if any ill betide him, he may thanke himselfe and his own ill carriage for it , according to that of the Prophet, Thy destruction is of thy selfe, O Israel, onely in me is thy help.
So that if any ill betide him, he may thank himself and his own ill carriage for it, according to that of the Prophet, Thy destruction is of thy self, Oh Israel, only in me is thy help.
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And indeed, he that observes Gods dealing in particular with this people of the Jews, who notwithstanding were afterwards miserably destroyed for their great ingratitude and contempt of his favours, he shall find so many prints and footsteps of love and kindnesse towards them,
And indeed, he that observes God's dealing in particular with this people of the jews, who notwithstanding were afterwards miserably destroyed for their great ingratitude and contempt of his favours, he shall find so many prints and footsteps of love and kindness towards them,
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as doe abundantly testifie how willing and desirous he was to doe them good; and that the fault was wholly in themselves, that it was so ill with them;
as doe abundantly testify how willing and desirous he was to do them good; and that the fault was wholly in themselves, that it was so ill with them;
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His wayes were so full of equity in this kinde, that hee referres himselfe to the judgement of any, that had but the light of common reason left in him;
His ways were so full of equity in this kind, that he refers himself to the judgement of any, that had but the Light of Common reason left in him;
and his dealing with them, with an impartiall and indifferent eye, they might clearely see that they had none to complaine of but onely themselves, and their owne ill carriage,
and his dealing with them, with an impartial and indifferent eye, they might clearly see that they had none to complain of but only themselves, and their own ill carriage,
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and refuse their owne mercy, when it is freely offered unto them? When God is willing to give them life, they are unwilling to have it, unlesse they may have it upon their owne terms and conditions;
and refuse their own mercy, when it is freely offered unto them? When God is willing to give them life, they Are unwilling to have it, unless they may have it upon their own terms and conditions;
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and yet if ye look abroad into the world, and take a view of the lives and conditions of most men, ye shall finde that in all ages of the world, some such,
and yet if you look abroad into the world, and take a view of the lives and conditions of most men, you shall find that in all ages of the world, Some such,
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it is with most men now adayes, as it was with those guests that were invited to the great supper in the Gospell, they all began with one consent to make excuse;
it is with most men now adays, as it was with those guests that were invited to the great supper in the Gospel, they all began with one consent to make excuse;
strange to their thoughts, they did not mind them, nor meditate upon them: they laid them aside as things impertinent, they had no familiarity or acquaintance with them:
strange to their thoughts, they did not mind them, nor meditate upon them: they laid them aside as things impertinent, they had no familiarity or acquaintance with them:
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and what greater undervaluing of such high favours and transcendent mercies can be imagined, than for men to make so strange of them, as if there were a question to be made,
and what greater undervaluing of such high favours and transcendent Mercies can be imagined, than for men to make so strange of them, as if there were a question to be made,
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what greater unthankfulnesse can be supposed, than for men to looke so strange upon those great things, which God reckoneth amongst the choisest and chiefest of all his blessings,
what greater unthankfulness can be supposed, than for men to look so strange upon those great things, which God Reckoneth among the Choicest and chiefest of all his blessings,
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than to make himselfe a stranger to those wayes, which leade unto the greatest happinesse, that the reasonable creature is capapable of? and by this it may appeare how highly displeasing it is unto God, seeing it includes in it, such a manifest contempt of those great mercies,
than to make himself a stranger to those ways, which lead unto the greatest happiness, that the reasonable creature is capapable of? and by this it may appear how highly displeasing it is unto God, seeing it includes in it, such a manifest contempt of those great Mercies,
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than which heaven it selfe affords no greater to the sons of men? and therefore it is, that hee threatens to shew so great severity against those that are guilty of it, Because I would have purged thee,
than which heaven it self affords no greater to the Sons of men? and Therefore it is, that he threatens to show so great severity against those that Are guilty of it, Because I would have purged thee,
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And how miserable the estate and condition of such a person is, needs no other proofe or demonstration than this, that it makes the very mercy of God to rise up in judgement against him,
And how miserable the estate and condition of such a person is, needs no other proof or demonstration than this, that it makes the very mercy of God to rise up in judgement against him,
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and if mercy condemne him, what is it that can help him? what is it that can save him? to sinne against the mercy of God, it is a sin against which there is no remedy.
and if mercy condemn him, what is it that can help him? what is it that can save him? to sin against the mercy of God, it is a since against which there is no remedy.
yea this is that which makes God, contrary to the goodnesse, and inclination of his owne nature, to expresse a kind of pleasure and delight, in the ruine and destruction of his creature:
yea this is that which makes God, contrary to the Goodness, and inclination of his own nature, to express a kind of pleasure and delight, in the ruin and destruction of his creature:
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when the approaches of mercy, when the Proclamations of pardon, when the offers and tendries of salvation, when the promise of helpe and assistance, when the intreaties of the Spirit shall rise up against thee, ô who shall plead for thee, when all these plead against thee? and if thou desirest to escape all these things, wch will most certainly fall upon the world of the ungodly, ô then be willing to apply thy selfe unto God,
when the Approaches of mercy, when the Proclamations of pardon, when the offers and tendries of salvation, when the promise of help and assistance, when the entreaties of the Spirit shall rise up against thee, o who shall plead for thee, when all these plead against thee? and if thou Desirest to escape all these things, which will most Certainly fallen upon the world of the ungodly, o then be willing to apply thy self unto God,
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ô how doth it make him to complaine of Jerusalem, not without wonder and admiration, that shee should bee so regardlesse and neglective of her owne good:
o how does it make him to complain of Jerusalem, not without wonder and admiration, that she should be so regardless and neglective of her own good:
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for if a man fall, will hee not rise againe? If he wander out of his way, will hee not returne againe into it? Wherefore then is Ierusalem turned backe with a perpetuall rebellion? Shee hath given her selfe to deceit, and would not returne .
for if a man fallen, will he not rise again? If he wander out of his Way, will he not return again into it? Wherefore then is Ierusalem turned back with a perpetual rebellion? She hath given her self to deceit, and would not return.
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and make much for thine owne advantage, thou wouldest thinke it an unmannerly part, to make him stay and waite two or three houres before thou didst open thy doore, unto him:
and make much for thine own advantage, thou Wouldst think it an unmannerly part, to make him stay and wait two or three hours before thou didst open thy door, unto him:
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for thine owne good? Oh consider and ponder it in thine heart, that God files up every blessing that he bestowes upon thee, hee keepes a Talley of every mercy that is offered to thee;
for thine own good? O Consider and ponder it in thine heart, that God files up every blessing that he bestows upon thee, he keeps a Talley of every mercy that is offered to thee;
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how irkesome and tedious would it be unto thee? how many teares would it make thee shed before thou couldest finde mercy? How many requests and petitions mightest thou preferre and put up at the Throne of Grace,
how irksome and tedious would it be unto thee? how many tears would it make thee shed before thou Couldst find mercy? How many requests and petitions Mightest thou prefer and put up At the Throne of Grace,
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before thou shouldest receive any gracious answer? how many sad dayes, and weary nights mightest thou see before the face of heaven shined upon thee? and yet what more just and equall than for God so to deale with thee? And therefore if thou wouldest have him to answer thee when thou callest upon him,
before thou Shouldst receive any gracious answer? how many sad days, and weary nights Mightest thou see before the face of heaven shined upon thee? and yet what more just and equal than for God so to deal with thee? And Therefore if thou Wouldst have him to answer thee when thou Callest upon him,
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The people of Nineveh went upon no other ground but this, when they humbled themselves in fasting and prayer, they knew not whether God would be intreated to spare them or no;
The people of Nineveh went upon no other ground but this, when they humbled themselves in fasting and prayer, they knew not whither God would be entreated to spare them or not;
for God saw their workes, that they turned from their evill wayes, and hee repented him of the evill that he said he would doe unto them, and he did it not.
for God saw their works, that they turned from their evil ways, and he repented him of the evil that he said he would do unto them, and he did it not.
that is, that hee is God, infinite in wisedome, and power, and therefore able to supply all his wants, to subdue all his corruptions, and to make good whatsoever hee promiseth unto him;
that is, that he is God, infinite in Wisdom, and power, and Therefore able to supply all his Wants, to subdue all his corruptions, and to make good whatsoever he promises unto him;
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2 When this foundation is well and soundly laid, the next care must bee wisely to build upon it, by applying himselfe unto God in the use of those meanes , which he hath ordained for the obtaining of life;
2 When this Foundation is well and soundly laid, the next care must be wisely to built upon it, by applying himself unto God in the use of those means, which he hath ordained for the obtaining of life;
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yet it doth inable them to use the meanes, whereby they are fitted and prepared to receive those essentiall ingredients and principles of grace, by which a perfect cure is made:
yet it does inable them to use the means, whereby they Are fitted and prepared to receive those essential ingredients and principles of grace, by which a perfect cure is made:
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The second is, so to use them, as that they may prove effectuall, for the obtaining of those blessings which God hath promised to such as use them aright.
The second is, so to use them, as that they may prove effectual, for the obtaining of those blessings which God hath promised to such as use them aright.
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Meditation, whereby he steepes his thoughts in the consideration of those arguments and reasons, those objects and Motives, which the Scripture propounds unto him, to draw his heart and affections nearer unto God;
Meditation, whereby he steeps his thoughts in the consideration of those Arguments and Reasons, those objects and Motives, which the Scripture propounds unto him, to draw his heart and affections nearer unto God;
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and strengthen his purposes and desires, and to establish him with the spirit of grace and power, that he may bee able wisely to manage those blessed opportunities that are put into his hand,
and strengthen his Purposes and Desires, and to establish him with the Spirit of grace and power, that he may be able wisely to manage those blessed opportunities that Are put into his hand,
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Now because this did not suit well with Naamans conceit , he is ready here to fling away again, saying, Are not Abana and Pharpar rivers of Damascus better than all the waters of Israel? may I not wash my selfe in them,
Now Because this did not suit well with Naamans conceit, he is ready Here to fling away again, saying, are not Abana and Pharpar Rivers of Damascus better than all the waters of Israel? may I not wash my self in them,
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And it is one of Sathans great policies to take men off from the present helps and meanes that they doe enjoy, by setting up idolatrous fancies and conceits in their minds of other meanes,
And it is one of Satan's great policies to take men off from the present helps and means that they do enjoy, by setting up idolatrous fancies and conceits in their minds of other means,
Dives was sick of this disease, Oh if one might be sent to his brethren from the dead, what miracles and wonders would hee not worke among them? but ye know what answer he had, They have Moses and the Prophets, let them heare them;
Dives was sick of this disease, O if one might be sent to his brothers from the dead, what Miracles and wonders would he not work among them? but you know what answer he had, They have Moses and the prophets, let them hear them;
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so shouldest thou have smitten Aram, till thou hadst consumed it . So many, they heare, reade, meditate, pray, and use other meanes to overcome their corruptions,
so Shouldst thou have smitten Aram, till thou Hadst consumed it. So many, they hear, read, meditate, pray, and use other means to overcome their corruptions,
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Implying, that the care and endeavour that should be taken for these earthly things, it is not worthy to be styled by the name of labour, in comparison of that diligence that should be used for the getting of spirituall blessings.
Implying, that the care and endeavour that should be taken for these earthly things, it is not worthy to be styled by the name of labour, in comparison of that diligence that should be used for the getting of spiritual blessings.
when their prayers, which should be fervent and frequent for the obtaining of spirituall blessings, are faint and few, no marvaile though they misse of them.
when their Prayers, which should be fervent and frequent for the obtaining of spiritual blessings, Are faint and few, no marvel though they miss of them.
God hath appointed sundry helps and means for the obtaining of grace and salvation, as hearing, reading, meditation, prayer, good conference, good company, &c. all must be used in their due place and order, because none of them are appointed in vain:
God hath appointed sundry helps and means for the obtaining of grace and salvation, as hearing, reading, meditation, prayer, good conference, good company, etc. all must be used in their due place and order, Because none of them Are appointed in vain:
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as food, physick, sleepe, recreations, exercise, &c. and all must be used: he that neglects any one of them, in his due place and order, will finde a decay of his health:
as food, physic, sleep, recreations, exercise, etc. and all must be used: he that neglects any one of them, in his due place and order, will find a decay of his health:
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When David asked counsell of God, whether he should goe up against the Philistines, he received this answer, When thou hearest the noyse of one going in the top of the mulberry trees,
When David asked counsel of God, whither he should go up against the philistines, he received this answer, When thou Hearst the noise of one going in the top of the mulberry trees,
but the case of Saul is the case of all reprobates, whereof he was a type, they misse of that acceptable time wherein mercy and salvation might have been had, if it had been sought for.
but the case of Saul is the case of all Reprobates, whereof he was a type, they miss of that acceptable time wherein mercy and salvation might have been had, if it had been sought for.
Christ himselfe blames some of his followers for this, that they were drawn with earthly motives and carnall respects, Ye seek me, not because of the miracles that ye saw,
christ himself blames Some of his followers for this, that they were drawn with earthly motives and carnal respects, You seek me, not Because of the Miracles that you saw,
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6 He must use them constantly, not limiting or confining God to any certaine time, but waiting patiently upon him, till he be pleased in his owne time to shew mercy unto him;
6 He must use them constantly, not limiting or confining God to any certain time, but waiting patiently upon him, till he be pleased in his own time to show mercy unto him;
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and indeed he may well be content to waite Gods leasure, and think himselfe abundantly happy that hee hath a Bill of his hand, though he take his owne time for the payment of it.
and indeed he may well be content to wait God's leisure, and think himself abundantly happy that he hath a Bill of his hand, though he take his own time for the payment of it.
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and therefore the Apostle tels those to whom he writes , Ye have need of patience, that after yee have done the will of God yee might receive the promise:
and Therefore the Apostle tells those to whom he writes, You have need of patience, that After ye have done the will of God ye might receive the promise:
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but are ready to fling away, if they doe not presently speed in their errand , saying with the messenger of the King of Israel , Behold, this evill is of the Lord,
but Are ready to fling away, if they do not presently speed in their errand, saying with the Messenger of the King of Israel, Behold, this evil is of the Lord,
as hath beene shewed, he shall be sure to prevaile with God, for the obtaining of that which hee seekes for, at least so farre forth as it shall be requisite and necessary for his salvation:
as hath been showed, he shall be sure to prevail with God, for the obtaining of that which he seeks for, At least so Far forth as it shall be requisite and necessary for his salvation:
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and how should this encourage every one to doe it? Can any thinke much of his best and most effectuall endeavours in this kinde? How doe the men of this world lay out themselves in the things of this life? what meanes doe they use for the compassing and scraping together of this earthly trash? how early doe they rise? how late doe they sit downe? how doe they even macerate & pine away themselves with thought and care? and yet what are these things in comparison of grace ? what are they in comparison of heaven? If meanes should be used for other things,
and how should this encourage every one to do it? Can any think much of his best and most effectual endeavours in this kind? How do the men of this world lay out themselves in the things of this life? what means do they use for the compassing and scraping together of this earthly trash? how early do they rise? how late do they fit down? how do they even macerate & pine away themselves with Thought and care? and yet what Are these things in comparison of grace? what Are they in comparison of heaven? If means should be used for other things,
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and why then should any lay out his money, and not for bread? why should he labour, and not be satisfied, as the Prophet complaines ? why should he not rather listen to the counsell of God,
and why then should any lay out his money, and not for bred? why should he labour, and not be satisfied, as the Prophet complains? why should he not rather listen to the counsel of God,
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and the furtherance of his owne good? as it is recorded , He that hath an eare to heare, let him heare what the Spirit saith unto the Churches, &c. The eare it doth inable a man to heare,
and the furtherance of his own good? as it is recorded, He that hath an ear to hear, let him hear what the Spirit Says unto the Churches, etc. The ear it does inable a man to hear,
The Husbandman doth not expect a crop without plowing & sowing and using the meanes? Arts and Sciences they are not obtained without care and study, without labour and diligence in using the meanes? If it be a gainefull Office, how many competitors are there, who use all possible meanes for the procuring of it? and if a man cannot earne a poore living in the world without care and diligence in using the meanes, it is in vaine for any to hope that grace and salvation will fall in his lap;
The Husbandman does not expect a crop without plowing & sowing and using the means? Arts and Sciences they Are not obtained without care and study, without labour and diligence in using the means? If it be a gainful Office, how many competitors Are there, who use all possible means for the procuring of it? and if a man cannot earn a poor living in the world without care and diligence in using the means, it is in vain for any to hope that grace and salvation will fallen in his lap;
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For the more full opening and unfolding of the whole matter which is summed up in this Conclusion, it may bee parcelled out in these three particulars. 1 That Jerusalem did not know the things that concerned her peace. 2 That it was her great fault that shee did not know them. 3 That it was not onely her fault,
For the more full opening and unfolding of the Whole matter which is summed up in this Conclusion, it may be parceled out in these three particulars. 1 That Jerusalem did not know the things that concerned her peace. 2 That it was her great fault that she did not know them. 3 That it was not only her fault,
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Oh if thou hadst knowne, at least in this thy day, the things that belong to thy peace, & c! CHAP. 12. It was a great fault in Ierusalem, and a great part of her misery, that shee did not know Christ.
O if thou Hadst known, At least in this thy day, the things that belong to thy peace, & c! CHAP. 12. It was a great fault in Ierusalem, and a great part of her misery, that she did not know christ.
1 THat Jerusalem did not know the things that concerned her peace, may seeme something strange to him that considers that of David , In Iury is God well knowne,
1 THat Jerusalem did not know the things that concerned her peace, may seem something strange to him that considers that of David, In Jury is God well known,
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even then when they had neither darknesse nor error in the understanding, as also of our first Parents, who had perfit knowledge when they fell from God;
even then when they had neither darkness nor error in the understanding, as also of our First Parents, who had perfect knowledge when they fell from God;
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yet when the knowledge of the Gospell is well husbanded and improved, when he knows things as he ought to know them, this knowledge is never separated from obedience, no more than saving faith is separated from love and charity;
yet when the knowledge of the Gospel is well husbanded and improved, when he knows things as he ought to know them, this knowledge is never separated from Obedience, no more than Saving faith is separated from love and charity;
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Agreeable whereunto is that of Christ to the woman of Samaria , If thou hadst knowne thou wouldest have asked, &c. Now it may well bee, that some amongst the inhabitants of Jerusalem were so ignorant, through the neglect of the meanes, that they did not know, either the present mercy now offered unto them,
Agreeable whereunto is that of christ to the woman of Samaria, If thou Hadst known thou Wouldst have asked, etc. Now it may well be, that Some among the inhabitants of Jerusalem were so ignorant, through the neglect of the means, that they did not know, either the present mercy now offered unto them,
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And thus it was with the City of Jerusalem in regard of the generality, and for the most part, they had not that lively and effectuall knowledge, which is ever fruitfull in the workes of piety,
And thus it was with the city of Jerusalem in regard of the generality, and for the most part, they had not that lively and effectual knowledge, which is ever fruitful in the works of piety,
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and professed themselves to have the knowledge of his will? hee must needs take it ill at their hands, that they who stood in such neere relation to him,
and professed themselves to have the knowledge of his will? he must needs take it ill At their hands, that they who stood in such near Relation to him,
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and were called by his name, should have no more care to know and take notice of those things that did so much concern his own glory and their everlasting good.
and were called by his name, should have no more care to know and take notice of those things that did so much concern his own glory and their everlasting good.
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but above all, those peculiar mercies wherein the favour of God seemed as it were to empty it selfe towards the inhabitants of Jerusalem, did lay the strongest tye and obligation upon her,
but above all, those peculiar Mercies wherein the favour of God seemed as it were to empty it self towards the inhabitants of Jerusalem, did lay the Strongest tie and obligation upon her,
and therefore if they did not take speciall notice of this undeserved favour, and so accordingly make use of it, it would leave a fouler blot of ingratitude upon them,
and Therefore if they did not take special notice of this undeserved favour, and so accordingly make use of it, it would leave a Fowler blot of ingratitude upon them,
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for first of all, If Ierusalem had minded the things that concerned her peace, shee being the most eminent and publike place in the kingdome, her care and forwardnesse this way, might have beene a speciall meanes of procuring a publike blessing upon the whole land;
for First of all, If Ierusalem had minded the things that concerned her peace, she being the most eminent and public place in the Kingdom, her care and forwardness this Way, might have been a special means of procuring a public blessing upon the Whole land;
1. Because it opened a gap to her future sinne, and further punishment, she refuseth mercy when it is freely offered unto her, because she doth not know or take notice of the worth and value of that blessing ,
1. Because it opened a gap to her future sin, and further punishment, she Refuseth mercy when it is freely offered unto her, Because she does not know or take notice of the worth and valve of that blessing,
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and by running daily upon the old score, and adding still more and more to the heape of her former sinnes, shee treasures up wrath unto her selfe against the day of wrath, because in those sins,
and by running daily upon the old score, and adding still more and more to the heap of her former Sins, she treasures up wrath unto her self against the day of wrath, Because in those Sins,
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2. Because it lulls her asleepe, in such a deepe security, that she hath no sense or feeling of her owne estate and condition, when it is most lamentable;
2. Because it lulls her asleep, in such a deep security, that she hath no sense or feeling of her own estate and condition, when it is most lamentable;
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whereas if shee had knowne as much by her selfe, as Christ did, and rightly applyed that knowledge, it would have made a great change and alteration, both in her carriage and condition;
whereas if she had known as much by her self, as christ did, and rightly applied that knowledge, it would have made a great change and alteration, both in her carriage and condition;
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that is, whereas now her mouth runs over with mirth and laughter, even then, when Christs eyes are full of teares at the very thought of her misery, had she knowne and considered as much as Christ did, shee would have wept and lamented as hee did;
that is, whereas now her Mouth runs over with mirth and laughter, even then, when Christ eyes Are full of tears At the very Thought of her misery, had she known and considered as much as christ did, she would have wept and lamented as he did;
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even so it was with Jerusalem here, shee buries her selfe in sinfull pleasures, even then when her eyes should have beene filled with penitentiall tears,
even so it was with Jerusalem Here, she buries her self in sinful pleasures, even then when her eyes should have been filled with penitential tears,
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The reason why Christ hath no more companions in weeping for Ierusalem, is, because hee hath no more to share with him in the sight and survay of her sinne and misery;
The reason why christ hath no more Sodales in weeping for Ierusalem, is, Because he hath no more to share with him in the sighed and survey of her sin and misery;
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whereas now she makes her selfe merry, and sings care away, because she will not know, or take any notice how matters stand betweene God and her owne soule.
whereas now she makes her self merry, and sings care away, Because she will not know, or take any notice how matters stand between God and her own soul.
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If Jerusalem had knowne the time of her visitation, and the worth of those blessings that were offered unto her by the comming of Christ, shee would not have valued them at so low a rate;
If Jerusalem had known the time of her Visitation, and the worth of those blessings that were offered unto her by the coming of christ, she would not have valued them At so low a rate;
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and therefore our blessed Saviour, to let the Jewes know what they lost by losing Christ and the Gospell, hee tells them in plaine termes, the Kingdome of heaven shall be taken away from you, &c. So that it is a blessing of infinite worth, beyond all price that can be set upon it, that Jerusalem here passeth away,
and Therefore our blessed Saviour, to let the Jews know what they lost by losing christ and the Gospel, he tells them in plain terms, the Kingdom of heaven shall be taken away from you, etc. So that it is a blessing of infinite worth, beyond all price that can be Set upon it, that Jerusalem Here passes away,
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and deprives her selfe of, because she will not know or acknowledge that blessed opportunity , which now by the presence of Christ was put into her hands, for the obtaining of it:
and deprives her self of, Because she will not know or acknowledge that blessed opportunity, which now by the presence of christ was put into her hands, for the obtaining of it:
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2. He comes unto them in the motions of his Spirit, knocking at the doore of their hearts , inlightning, and informing their minds and understandings with the knowledge of their duty;
2. He comes unto them in the motions of his Spirit, knocking At the door of their hearts, enlightening, and informing their minds and understandings with the knowledge of their duty;
Calling upon them for the performance of it, by those secret intimations, which doe sufficiently make knowne unto them, that it is their duty so to doe, the neglect whereof they can no wayes excuse ;
Calling upon them for the performance of it, by those secret intimations, which do sufficiently make known unto them, that it is their duty so to do, the neglect whereof they can no ways excuse;
Thou that preachest another man should not steale, doest thou steale? thou that sayest, a man should not commit adultery, doest thou commit adultery? Thou that abhorrest Idols, doest thou commit sacriledge ? As if hee should say, it were too bad that any should doe it,
Thou that Preachest Another man should not steal, dost thou steal? thou that Sayest, a man should not commit adultery, dost thou commit adultery? Thou that Abhorrest Idols, dost thou commit sacrilege? As if he should say, it were too bad that any should do it,
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And therefore the more carefull should every one be to stand upon the credit and reputation of his place and profession, not doing any thing which ill beseemeth his person or calling,
And Therefore the more careful should every one be to stand upon the credit and reputation of his place and profession, not doing any thing which ill beseems his person or calling,
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but that thou, who hast injoyed the meanes, in a plentifull manner, so long, as that, in regard of the time, thou mightest have beene a teacher of others, as the Apostle speakes of some , that Thou shouldest have need to bee taught againe the very first principles of the Word of God, this, it is much more worthy of blame.
but that thou, who hast enjoyed the means, in a plentiful manner, so long, as that, in regard of the time, thou Mightest have been a teacher of Others, as the Apostle speaks of Some, that Thou Shouldst have need to be taught again the very First principles of the Word of God, this, it is much more worthy of blame.
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but also Christ and the Gospell dishonoured, the hands of the wicked strengthened, and the hearts of Gods owne people grieved and discouraged, it is a matter of lamentation, and just reproofe;
but also christ and the Gospel dishonoured, the hands of the wicked strengthened, and the hearts of God's own people grieved and discouraged, it is a matter of lamentation, and just reproof;
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but that thou shouldest doe it, whose actions are enough to command imitation from others, in regard of the interest and authority that thou hast in them , ô that is much more worthy of blame;
but that thou Shouldst do it, whose actions Are enough to command imitation from Others, in regard of the Interest and Authority that thou hast in them, o that is much more worthy of blame;
who can looke upon it, and not dislike it? who can see it, and not bee sorry for it? That any should prove false or disloyall to Christ, it is too much;
who can look upon it, and not dislike it? who can see it, and not be sorry for it? That any should prove false or disloyal to christ, it is too much;
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even then, when their estate is most lamentable? As it was with the Church of Laodicea, shee thought her selfe rich, and increased in goods, lacking nothing;
even then, when their estate is most lamentable? As it was with the Church of Laodicea, she Thought her self rich, and increased in goods, lacking nothing;
onely sinfull man, hee is so blinded and besotted with the pleasures of the world, that hee neither knowes, nor foresees his misery before it fals upon him.
only sinful man, he is so blinded and besotted with the pleasures of the world, that he neither knows, nor foresees his misery before it falls upon him.
but, as some thinke , such a secret instinct was put into them, and such a universall feare of the approaching danger did seize upon them, that all in their severall kindes, they came by couples,
but, as Some think, such a secret instinct was put into them, and such a universal Fear of the approaching danger did seize upon them, that all in their several Kinds, they Come by couples,
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and yet we doe not reade of any amongst the sonnes of men, not any of that great number that perished in the Deluge of waters, that ever came to Noah to desire a place of refuge and shelter there;
and yet we do not read of any among the Sons of men, not any of that great number that perished in the Deluge of waters, that ever Come to Noah to desire a place of refuge and shelter there;
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The very untame creatures, that are by natue untractable, and use to runne at liberty in the wilde Forrest, they seeme to lay aside their naturall wildnesse, offer themselves contrary to their nature, to bee taken with the hand;
The very untame creatures, that Are by natue untractable, and use to run At liberty in the wild Forest, they seem to lay aside their natural wildness, offer themselves contrary to their nature, to be taken with the hand;
and forsaking that boundlesse liberty which they enjoyed before, are willing to bee shut up within the wals of the Ark, for the preventing of future danger:
and forsaking that boundless liberty which they enjoyed before, Are willing to be shut up within the walls of the Ark, for the preventing of future danger:
but this uncircumcised Philistim, when hee seeth the stone taken out of the bagge, that was the instrument of his death, hee will not know, or take notice of his danger, till hee feele the dint and impression of it upon his owne forehead.
but this uncircumcised Philistim, when he sees the stone taken out of the bag, that was the Instrument of his death, he will not know, or take notice of his danger, till he feel the dint and impression of it upon his own forehead.
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for when Christ met two possessed with devils, they cry out, saying, what have we to doe with thee? art thou come to torment us before the time? they doe not feele the waight of his power, they doe not heare so much as an ill word from him;
for when christ met two possessed with Devils, they cry out, saying, what have we to do with thee? art thou come to torment us before the time? they do not feel the weight of his power, they do not hear so much as an ill word from him;
but sinfull men, they are so deeply soaked in sensuall pleasure, and so setled upon the lees and dregs of iniquity, that they will not see or be sensible of their own danger,
but sinful men, they Are so deeply soaked in sensual pleasure, and so settled upon the lees and dregs of iniquity, that they will not see or be sensible of their own danger,
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the truth whereof will yet further appeare, if ye doe but take notice of the time when it is especially that they doe most securely give themselves up unto mirth and jollity,
the truth whereof will yet further appear, if you do but take notice of the time when it is especially that they do most securely give themselves up unto mirth and jollity,
Now the estate and condition of men is never more miserable, than when the patience and mercy of God, which should leade them to repentance, becomes an occasion and incouragement unto them to goe on in their sinfull courses;
Now the estate and condition of men is never more miserable, than when the patience and mercy of God, which should lead them to Repentance, becomes an occasion and encouragement unto them to go on in their sinful courses;
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1. It is an usuall fore-runner of more heavy judgments, because the longer that God forbears men in their sinfull courses, the more heavy he strikes when he comes:
1. It is an usual forerunner of more heavy Judgments, Because the longer that God forbears men in their sinful courses, the more heavy he strikes when he comes:
because when they doe not profit by the mercie and judgement of God, the hardnesse of their heart, which cannot repent, heapeth up wrath unto themselves against the day of wrath.
Because when they do not profit by the mercy and judgement of God, the hardness of their heart, which cannot Repent, heapeth up wrath unto themselves against the day of wrath.
when he chastiseth and correcteth his people for their sinnes, because by this temporall correction, he prevents the eternall ruine and destruction of their soules;
when he Chastiseth and Correcteth his people for their Sins, Because by this temporal correction, he prevents the Eternal ruin and destruction of their Souls;
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2. Another time and occasion when men drowne themselves in sinfull pleasures, and melt themselves more freely into mirth and jollity, is, when they swim in wealth and riches, when they enjoy honors and preferments, credit and reputation amongst men;
2. another time and occasion when men drown themselves in sinful pleasures, and melt themselves more freely into mirth and jollity, is, when they swim in wealth and riches, when they enjoy honours and preferments, credit and reputation among men;
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when the world applauds them, and claps them on the back, as the rich man in the Gospel that prophesies of peace to his own soul, saying, Soul, thou hast much goods laid up for many yeares, live at ease, eate,
when the world applauds them, and claps them on the back, as the rich man in the Gospel that prophecies of peace to his own soul, saying, Soul, thou hast much goods laid up for many Years, live At ease, eat,
When Christ was entertained with the joyfull acclamations of the people, he was so little affected with it, that he did not rejoyce, but shed teares, because he did throughly know how fickle and uncertain those contentments were;
When christ was entertained with the joyful acclamations of the people, he was so little affected with it, that he did not rejoice, but shed tears, Because he did thoroughly know how fickle and uncertain those contentment's were;
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hee knew that those very men who now cried Hosanna, Blessed is he that commeth in the name of the Lord, would within a few dayes cry as loud, Crucifie him, crucifie him:
he knew that those very men who now cried Hosanna, Blessed is he that comes in the name of the Lord, would within a few days cry as loud, Crucify him, crucify him:
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even so the more blessings God bestowes on wicked men, and the more they drowne themselves in sinfull pleasures, the more heavy torments fall upon them afterward.
even so the more blessings God bestows on wicked men, and the more they drown themselves in sinful pleasures, the more heavy torments fallen upon them afterwards.
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When Haman was highly exalted in the Kings favour, and set above all the Princes in the Court, he promiseth himselfe much happinesse in that royall favour, and much gloried in it;
When Haman was highly exalted in the Kings favour, and Set above all the Princes in the Court, he promises himself much happiness in that royal favour, and much gloried in it;
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but he had little reason so to doe, if he had knowne and considered, that the very next day hee should end his unhappy life upon that tree which hee had prepared and set up for Mordecai the Iew to be hanged upon .
but he had little reason so to do, if he had known and considered, that the very next day he should end his unhappy life upon that tree which he had prepared and Set up for Mordecai the Iew to be hanged upon.
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but had he not more cause to waile and weepe, if he had knowne and considered that fatall doome and sentence, which so soone after sounded in his eares, O foole, this night will they fetch away thy soule,
but had he not more cause to wail and weep, if he had known and considered that fatal doom and sentence, which so soon After sounded in his ears, Oh fool, this night will they fetch away thy soul,
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and then whose shall all those things be? So Herod, he was much tickled and taken with that flattering acclamation of the people, saying unto him, The voice of God and not of man;
and then whose shall all those things be? So Herod, he was much tickled and taken with that flattering acclamation of the people, saying unto him, The voice of God and not of man;
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it remaines now to speake of the circumstances, whereby it is amplifyed, and therein first of the circumstance of time, in those words, at least in this thy day.
it remains now to speak of the Circumstances, whereby it is amplified, and therein First of the circumstance of time, in those words, At least in this thy day.
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God sent his Prophets unto her long before, rising up early, and sending them, and she made light of the things that concerned her peace, not onely all the time that went before,
God sent his prophets unto her long before, rising up early, and sending them, and she made Light of the things that concerned her peace, not only all the time that went before,
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but if this day were once past, shee should never come to enjoy the benefit of another day, but the night of eternall misery would unavoydably fall upon her,
but if this day were once past, she should never come to enjoy the benefit of Another day, but the night of Eternal misery would avoidable fallen upon her,
because so long as this day doth continue, there is a doore of mercy stands open for the sonnes of men, there is peace and reconciliation to be had, upon such termes as are expressed in the New Covenant,
Because so long as this day does continue, there is a door of mercy Stands open for the Sons of men, there is peace and reconciliation to be had, upon such terms as Are expressed in the New Covenant,
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and therefore Christ tels him in the former part of this Chapter, that hee might write downe that day in the Calender of his best and most happy dayes;
and Therefore christ tells him in the former part of this Chapter, that he might write down that day in the Calendar of his best and most happy days;
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So God afforded to Iezabel a time and space of repentance , and that was her day, though shee had neither heart nor grace to make that good use of it for her owne advantage, that shee ought to have done, and might have done;
So God afforded to Jezebel a time and Molle of Repentance, and that was her day, though she had neither heart nor grace to make that good use of it for her own advantage, that she ought to have done, and might have done;
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and so that space of time that God affords unto any for his owne spirituall advantage, that is his day, the totall summe whereof of may bee parcelled out into these particulars following.
and so that Molle of time that God affords unto any for his own spiritual advantage, that is his day, the total sum whereof of may be parceled out into these particulars following.
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and therefore in a high degree and measure, sacred and venerable, as all other things are, which by any such speciall and peculiar relation, are appropriated unto him, or termed his;
and Therefore in a high degree and measure, sacred and venerable, as all other things Are, which by any such special and peculiar Relation, Are appropriated unto him, or termed his;
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a day that is stiled by the Fathers the Queene of dayes, and graced with many honourable Epithetes above other dayes, in regard of the end and occasion for which it hath beene kept,
a day that is styled by the Father's the Queen of days, and graced with many honourable Epithets above other days, in regard of the end and occasion for which it hath been kept,
a day, wherein thou maist benefit and advantage thy selfe many wayes, by frequenting the House of God, which is the place where his Honour dwelleth, by joyning with the Assembly in the publike prayers of the Church, which ever have beene,
a day, wherein thou Mayest benefit and advantage thy self many ways, by frequenting the House of God, which is the place where his Honour dwells, by joining with the Assembly in the public Prayers of the Church, which ever have been,
And therefore, whosoever thou art that hast a price in thy hand, which through thy good care and husbanding of it, may bee happily improved to the glory of God, the benefit of thy neighbour, or thine owne advantage;
And Therefore, whosoever thou art that haste a price in thy hand, which through thy good care and husbanding of it, may be happily improved to the glory of God, the benefit of thy neighbour, or thine own advantage;
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make account with thy selfe, that this is thy day. If thou hast a blessing for the poore in hard times of want, this is thy day, wherein thou maist make thy selfe friends with the riches of iniquitie, that when thou shalt want, they may receive thee into everlasting habitations .
make account with thy self, that this is thy day. If thou hast a blessing for the poor in hard times of want, this is thy day, wherein thou Mayest make thy self Friends with the riches of iniquity, that when thou shalt want, they may receive thee into everlasting habitations.
If thou hast the tongue of the learned, in such places where much people perish for want of knowledge, this is thy day, wherein thou maist minister a word in season to him that is weary,
If thou hast the tongue of the learned, in such places where much people perish for want of knowledge, this is thy day, wherein thou Mayest minister a word in season to him that is weary,
If thou hast power and authority in thy hands, where wickednesse and prophanenesse are set on high, where piety and religion is trodden under foot, this is thy day, to lay out thy selfe for the reforming of all such disordered courses,
If thou hast power and Authority in thy hands, where wickedness and profaneness Are Set on high, where piety and Religion is trodden under foot, this is thy day, to lay out thy self for the reforming of all such disordered courses,
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While the Iewes enjoyed the light of the Gospell, and had the person of Christ himselfe amongst them, that was their day; Christ knew it was not to continue long,
While the Iewes enjoyed the Light of the Gospel, and had the person of christ himself among them, that was their day; christ knew it was not to continue long,
the more shame for them, that they were so blinde and ignorant in taking notice of this day. When yee see a Cloud rise out of the West, straight way yee say a showre commeth, and so it is;
the more shame for them, that they were so blind and ignorant in taking notice of this day. When ye see a Cloud rise out of the West, straight Way ye say a shower comes, and so it is;
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Hypocrites, yee can discerne the face of the earth, and the skie, but why discerne yee not this time? Why doe yee not learne to know, that this is your day?
Hypocrites, ye can discern the face of the earth, and the sky, but why discern ye not this time? Why do ye not Learn to know, that this is your day?
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while the face of the heavens is cleare over thy head, and the Sun of prosperity shines upon thee, that is thy day; a day allotted unto thee for this end and purpose, that now thou mightest lay up store of provision against the evill day; that now thou mightest gather for thy selfe that which might be stead thee in time of need, that so thou mightest not have grace to seeke, and comfort to seeke, when thou hast occasion to make use of it;
while the face of the heavens is clear over thy head, and the Sun of Prosperity shines upon thee, that is thy day; a day allotted unto thee for this end and purpose, that now thou Mightest lay up store of provision against the evil day; that now thou Mightest gather for thy self that which might be stead thee in time of need, that so thou Mightest not have grace to seek, and Comfort to seek, when thou hast occasion to make use of it;
The silly Ant or Pismire hath this providence planted in her by the instinct of nature, to know her day, and to apply her selfe for the gathering of her store,
The silly Ant or Pismire hath this providence planted in her by the instinct of nature, to know her day, and to apply her self for the gathering of her store,
a day, wherein health and strength concurre, and even strive together to make thee fit for labour and imployment, that thou mayest now make thy provision,
a day, wherein health and strength concur, and even strive together to make thee fit for labour and employment, that thou Mayest now make thy provision,
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all the store and provision thou hast laid up before, will bee little enough at that day; if it were more than it is, it would not bee too much, there will be need of all, and use for all.
all the store and provision thou hast laid up before, will be little enough At that day; if it were more than it is, it would not be too much, there will be need of all, and use for all.
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and doe but even now begin to blossome and bud forth, that is thy day; a day, wherein to sow that seed which may yeeld a crop at harvest, in time to come;
and do but even now begin to blossom and bud forth, that is thy day; a day, wherein to sow that seed which may yield a crop At harvest, in time to come;
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for as the sonne of Syrach observes, If thou hast gathered nothing in thy youth, what canst thou finde in thy age ? and therefore the more it concernes thee to lay forth thy selfe upon the best employments in this thy day. Age is the time wherein thou art to solace thy selfe, with the remembrance of thy fore-past life, wherein thou art to feed upon the comforts that thy former courses yeeld unto thee, wherein thou art to gather the crop and harvest of thy former endevours.
for as the son of Sirach observes, If thou hast gathered nothing in thy youth, what Canst thou find in thy age? and Therefore the more it concerns thee to lay forth thy self upon the best employments in this thy day. Age is the time wherein thou art to solace thy self, with the remembrance of thy forepast life, wherein thou art to feed upon the comforts that thy former courses yield unto thee, wherein thou art to gather the crop and harvest of thy former endeavours.
And againe, Seeke ye first the Kingdome of God and his righteousnesse, &c. Yea God requires the beginning of this day, that the end may be made more happy by it:
And again, Seek you First the Kingdom of God and his righteousness, etc. Yea God requires the beginning of this day, that the end may be made more happy by it:
cc av, vvb pn22 ord dt n1 pp-f np1 cc po31 n1, av uh np1 vvz dt n-vvg pp-f d n1, cst dt n1 vmb vbi vvn av-dc j p-acp pn31:
and the consecrating of the first part of this day to God, doth not onely prepare and make way for a blessing, (that such a happy and hopefull beginning may in the remaining part of it be seconded with proceedings suitable thereunto) but is also a meanes to procure a blessing upon all the rest.
and the consecrating of the First part of this day to God, does not only prepare and make Way for a blessing, (that such a happy and hopeful beginning may in the remaining part of it be seconded with proceedings suitable thereunto) but is also a means to procure a blessing upon all the rest.
cc dt n-vvg pp-f dt ord n1 pp-f d n1 p-acp np1, vdz xx av-j vvi cc vvi n1 p-acp dt n1, (cst d dt j cc j n1 vmb p-acp dt j-vvg n1 pp-f pn31 vbb vvn p-acp n2-vvg j av) cc-acp vbz av dt n2 pc-acp vvi dt n1 p-acp d dt n1.
and thou neglectest to doe it in this thy day, building thy selfe upon the execution of a future day; it is but just with God to keep thee from ever seeing that day, by cutting thee off before ever that day come:
and thou neglectest to do it in this thy day, building thy self upon the execution of a future day; it is but just with God to keep thee from ever seeing that day, by cutting thee off before ever that day come:
cc pns21 vv2 p-acp vdi pn31 p-acp d po21 n1, vvg po21 n1 p-acp dt n1 pp-f dt j-jn n1; pn31 vbz p-acp j p-acp np1 pc-acp vvi pno21 p-acp av vvg cst n1, p-acp vvg pno21 a-acp p-acp av d n1 vvb:
and therefore to entertaine thoughts of seeking God hereafter, this is not wisely to apply thy selfe unto him in thy day. And indeed it is the policy of Sathan,
and Therefore to entertain thoughts of seeking God hereafter, this is not wisely to apply thy self unto him in thy day. And indeed it is the policy of Sathan,
cc av pc-acp vvi n2 pp-f vvg np1 av, d vbz xx av-j pc-acp vvi po21 n1 p-acp pno31 p-acp po21 n1. cc av pn31 vbz dt n1 pp-f np1,
as the Fathers wel observe, the better to deceive men, and steale away from them the present time, to feed them with hopes and promises of time to come, saying, Let me have this day,
as the Father's well observe, the better to deceive men, and steal away from them the present time, to feed them with hope's and promises of time to come, saying, Let me have this day,
c-acp dt ng1 av vvi, dt jc pc-acp vvi n2, cc vvi av p-acp pno32 dt j n1, pc-acp vvi pno32 p-acp n2 cc n2 pp-f n1 pc-acp vvi, vvg, vvb pno11 vhi d n1,
And therefore God, as it were of set purpose to meet with this deceit, takes order for the present day: Exhort one another daily, while it is called to day:
And Therefore God, as it were of Set purpose to meet with this deceit, Takes order for the present day: Exhort one Another daily, while it is called to day:
cc av np1, c-acp pn31 vbdr pp-f j-vvn n1 pc-acp vvi p-acp d n1, vvz n1 p-acp dt j n1: vvi pi j-jn j, cs pn31 vbz vvn p-acp n1:
for as Saint Augustine saith well, he that hath promised favour and mercy unto thee, upon what day soever thou dost returne unto him, hath not promised to prolong thy life till that day come; and therefore to prevent all hazards and uncertainties, there is no better meanes than to lay hold upon the present time, because that onely is thy day.
for as Saint Augustine Says well, he that hath promised favour and mercy unto thee, upon what day soever thou dost return unto him, hath not promised to prolong thy life till that day come; and Therefore to prevent all hazards and uncertainties, there is no better means than to lay hold upon the present time, Because that only is thy day.
p-acp p-acp n1 np1 vvz av, pns31 cst vhz vvn n1 cc n1 p-acp pno21, p-acp r-crq n1 av pns21 vd2 vvi p-acp pno31, vhz xx vvn pc-acp vvi po21 n1 p-acp cst n1 vvi; cc av pc-acp vvi d n2 cc n2, pc-acp vbz dx jc n2 cs pc-acp vvi n1 p-acp dt j n1, c-acp cst av-j vbz po21 n1.
6. While thou art in the land of the living, and art not yet lodged in the region of darknesse, that is thy day; and it is the utmost bounds, beyond which this day cannot be extended:
6. While thou art in the land of the living, and art not yet lodged in the region of darkness, that is thy day; and it is the utmost bounds, beyond which this day cannot be extended:
crd cs pns21 vb2r p-acp dt n1 pp-f dt j-vvg, cc vb2r xx av vvn p-acp dt n1 pp-f n1, cst vbz po21 n1; cc pn31 vbz dt j n2, p-acp r-crq d n1 vmbx vbi vvn:
when the Fayre is ended, there is no more dealing in such commodities as are vented there onely; when the garland is bestowed, there is no more striving for it:
when the Fair is ended, there is no more dealing in such commodities as Are vented there only; when the garland is bestowed, there is no more striving for it:
and have no farther to travell, as it was with the Israelites, when God rained Manna from heaven, it was to be gathered onely on the sixe dayes, not on the seventh;
and have no farther to travel, as it was with the Israelites, when God reigned Manna from heaven, it was to be gathered only on the sixe days, not on the seventh;
the time after this life, it is a Sabbath, a time of rest, wherein there is no more work to be done, by which it is possible for a man to further and procure his own salvation;
the time After this life, it is a Sabbath, a time of rest, wherein there is no more work to be done, by which it is possible for a man to further and procure his own salvation;
dt n1 p-acp d n1, pn31 vbz dt n1, dt n1 pp-f n1, c-crq pc-acp vbz dx dc n1 pc-acp vbi vdn, p-acp r-crq pn31 vbz j p-acp dt n1 pc-acp av-jc cc vvi po31 d n1;
those reasonable trees which God hath planted in the Vineyard of his Church, when they are once cut downe by death, there is no more fruit growes upon them, which hath the promise of salvation made unto it:
those reasonable trees which God hath planted in the Vineyard of his Church, when they Are once Cut down by death, there is no more fruit grows upon them, which hath the promise of salvation made unto it:
AND is it so, that the time and season allotted unto thee for the getting of grace and salvation, is in speciall manner thy day? oh then let it bee thy care to lay forth thy selfe for thine owne everlasting wel-fare in this day: this is that which the holy man Iob resolved upon, All the dayes of mine appointed time will I watch, untill my changing shall come.
AND is it so, that the time and season allotted unto thee for the getting of grace and salvation, is in special manner thy day? o then let it be thy care to lay forth thy self for thine own everlasting welfare in this day: this is that which the holy man Job resolved upon, All the days of mine appointed time will I watch, until my changing shall come.
cc vbz pn31 av, cst dt n1 cc n1 vvn p-acp pno21 p-acp dt n-vvg pp-f n1 cc n1, vbz p-acp j n1 po21 n1? uh av vvb pn31 vbi po21 n1 pc-acp vvi av po21 n1 p-acp po21 d j n1 p-acp d n1: d vbz d r-crq dt j n1 np1 vvn p-acp, d dt n2 pp-f po11 j-vvn n1 vmb pns11 vvi, c-acp po11 j-vvg vmb vvi.
This is that which the Psalmist prayes for, in the behalfe of himself and others, Teach us O Lord so to number our daies, that we may apply our hearts to wisdome.
This is that which the Psalmist prays for, in the behalf of himself and Others, Teach us O Lord so to number our days, that we may apply our hearts to Wisdom.
d vbz d r-crq dt n1 vvz p-acp, p-acp dt n1 pp-f px31 cc n2-jn, vvb pno12 sy n1 av pc-acp vvi po12 n2, cst pns12 vmb vvi po12 n2 p-acp n1.
This is that which Christ himselfe teacheth every one by his owne example, That hence forward he should live so much time as remaineth in the flesh, not after the lusts of men,
This is that which christ himself Teaches every one by his own Exampl, That hence forward he should live so much time as remains in the Flesh, not After the Lustiest of men,
d vbz d r-crq np1 px31 vvz d pi p-acp po31 d n1, cst av av-j pns31 vmd vvi av d n1 c-acp vvz p-acp dt n1, xx p-acp dt n2 pp-f n2,
And therefore it was said of Apelles that famous Painter, that hee was so diligent and intentive upon his worke, that hee would not suffer a day passe over his head without his line, that is, without doing something belonging to his profession:
And Therefore it was said of Apelles that famous Painter, that he was so diligent and intentive upon his work, that he would not suffer a day pass over his head without his line, that is, without doing something belonging to his profession:
cc av pn31 vbds vvn pp-f np1 cst j n1, cst pns31 vbds av j cc j p-acp po31 n1, cst pns31 vmd xx vvi dt n1 vvi p-acp po31 n1 p-acp po31 n1, cst vbz, p-acp vdg pi vvg p-acp po31 n1:
so let it be thy care so to husband and improve the severall houres of this thy day, that every hour may testifie and witnesse thy care and forwardnesse in looking after those things that belong to thy peace;
so let it be thy care so to husband and improve the several hours of this thy day, that every hour may testify and witness thy care and forwardness in looking After those things that belong to thy peace;
av vvb pn31 vbi po21 n1 av p-acp n1 cc vvi dt j n2 pp-f d po21 n1, cst d n1 vmb vvi cc vvi po21 n1 cc n1 p-acp vvg p-acp d n2 cst vvb p-acp po21 n1;
but when this day is ended, there will come another day, that shall be none of thine , that shall be Gods day, and he will have all the doings in that day: and as thou hast dealt with him in thy day, so will he deale with thee in his day: he will then pay thee home in thine own coyne:
but when this day is ended, there will come Another day, that shall be none of thine, that shall be God's day, and he will have all the doings in that day: and as thou hast dealt with him in thy day, so will he deal with thee in his day: he will then pay thee home in thine own coin:
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and what shall it then availe thee, that thou hast had thine owne will, in turning the deaf eare unto God, seeing that for this very thing he will have his will upon thee,
and what shall it then avail thee, that thou hast had thine own will, in turning the deaf ear unto God, seeing that for this very thing he will have his will upon thee,
cc q-crq vmb pn31 av vvi pno21, cst pns21 vh2 vhd po21 d n1, p-acp vvg dt j n1 p-acp np1, vvg cst p-acp d j n1 pns31 vmb vhi po31 n1 p-acp pno21,
and stop his ears when thou cryest unto him? oh how much better were it for thee to follow and mind the things that make for thy peace, now in thy day, that God might be pleased to speak peace unto thee in that his day?
and stop his ears when thou Christ unto him? o how much better were it for thee to follow and mind the things that make for thy peace, now in thy day, that God might be pleased to speak peace unto thee in that his day?
but onely by the length and duration of a day, and that day, a very short day; if it were stretched out to his full length, it is but a spanne long, and some part of it is already spent,
but only by the length and duration of a day, and that day, a very short day; if it were stretched out to his full length, it is but a span long, and Some part of it is already spent,
p-acp j p-acp dt n1 cc n1 pp-f dt n1, cc cst n1, dt j j n1; cs pn31 vbdr vvn av p-acp po31 j n1, pn31 vbz p-acp dt n1 av-j, cc d n1 pp-f pn31 vbz av vvn,
and how short the time may bee that is yet to come, how little that is which remaines behinde, who knowes? It may bee this verie day in which thou hearest mee speake unto thee, it is the last day that thou hast to live,
and how short the time may be that is yet to come, how little that is which remains behind, who knows? It may be this very day in which thou Hearst me speak unto thee, it is the last day that thou hast to live,
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and that in the most hard and difficult services, if at length they might but yet once againe have that price put into their hands, which sometimes they had,
and that in the most hard and difficult services, if At length they might but yet once again have that price put into their hands, which sometime they had,
cc cst p-acp dt av-ds j cc j n2, cs p-acp n1 pns32 vmd p-acp av a-acp av vhb d n1 vvd p-acp po32 n2, r-crq av pns32 vhd,
and are now for ever deprived of? and canst thou think much then to lay out thy selfe for so short a time? If it were a longer day, it were no great while,
and Are now for ever deprived of? and Canst thou think much then to lay out thy self for so short a time? If it were a longer day, it were no great while,
cc vbr av p-acp av vvn pp-f? cc vm2 pns21 vvi d av pc-acp vvi av po21 n1 c-acp av j dt n1? cs pn31 vbdr dt jc n1, pn31 vbdr dx j n1,
and so on the contrary, the happinesse purchased by thy good care, and well husbanding of this day, it is an everlasting happinesse, like the dayes of heaven, which are as farre from end or expiration,
and so on the contrary, the happiness purchased by thy good care, and well husbanding of this day, it is an everlasting happiness, like the days of heaven, which Are as Far from end or expiration,
cc av p-acp dt n-jn, dt n1 vvd p-acp po21 j n1, cc av vvg pp-f d n1, pn31 vbz dt j n1, av-j dt n2 pp-f n1, r-crq vbr a-acp av-j p-acp n1 cc n1,
the short and momentany afflictions, which thou sufferest and endurest for Christ and the Gospell, in this thy day, it causeth unto thee a farre more excellent and eternall waight of glorie, which thou shalt receive another day.
the short and momentany afflictions, which thou sufferest and endurest for christ and the Gospel, in this thy day, it Causes unto thee a Far more excellent and Eternal weight of glory, which thou shalt receive Another day.
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nothing that shewes thee to bee wise for thy selfe, so much as thy care and providence in laying out thy selfe upon the best imployments in this thy day, for the well husbanding of this day.
nothing that shows thee to be wise for thy self, so much as thy care and providence in laying out thy self upon the best employments in this thy day, for the well husbanding of this day.
pix cst vvz pno21 pc-acp vbi j p-acp po21 n1, av av-d c-acp po21 n1 cc n1 p-acp vvg av po21 n1 p-acp dt js n2 p-acp d po21 n1, p-acp dt av vvg pp-f d n1.
there is comfort in the remembrance of it, when thou lookest back upon the day that hath beene well spent, ô it is a great satisfaction to the minde, it leaves a sweet relish behinde it, it makes thy very sleepe sweeter to thee;
there is Comfort in the remembrance of it, when thou Lookest back upon the day that hath been well spent, o it is a great satisfaction to the mind, it leaves a sweet relish behind it, it makes thy very sleep Sweeten to thee;
thou shalt reape the Crop and harvest of it in sweet meditations every day. 2 And it is the wisest course that thou canst take for thine owne advantage,
thou shalt reap the Crop and harvest of it in sweet meditations every day. 2 And it is the Wisest course that thou Canst take for thine own advantage,
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as humiliation, repentance, sorrow for sinne, &c. they are only currant and availeable for the furtherance of thy good in this day; there is enough of them in Hell,
as humiliation, Repentance, sorrow for sin, etc. they Are only currant and available for the furtherance of thy good in this day; there is enough of them in Hell,
c-acp n1, n1, n1 p-acp n1, av pns32 vbr j n1 cc j p-acp dt n1 pp-f po21 j p-acp d n1; a-acp vbz d pp-f pno32 p-acp n1,
but alas, there they are nothing worth; they are onely profitable and usefull in this thy day, and therefore the more willing shouldst thou be to have this day spent and taken up in the exercise of them.
but alas, there they Are nothing worth; they Are only profitable and useful in this thy day, and Therefore the more willing Shouldst thou be to have this day spent and taken up in the exercise of them.
cc-acp uh, a-acp pns32 vbr pix j; pns32 vbr av-j j cc j p-acp d po21 n1, cc av dt av-dc j vmd2 pns21 vbi pc-acp vhi d n1 vvn cc vvn a-acp p-acp dt n1 pp-f pno32.
whether it bee well or ill doing, both waste and weare out thy day alike; and therefore seeing thou must lessen and cut short the length of this day, by that which thou doest, what ever it bee;
whither it be well or ill doing, both waste and wear out thy day alike; and Therefore seeing thou must lessen and Cut short the length of this day, by that which thou dost, what ever it be;
cs pn31 vbb av cc av-jn vdg, d n1 cc vvi av po21 n1 av; cc av vvg pno21 vmb vvi cc vvi j dt n1 pp-f d n1, p-acp d r-crq pns21 vd2, r-crq av pn31 vbi;
is it not farre better that it be spent in such affaires as may refresh and raise up thy spirits, with the apprehension and fruition of present comfort,
is it not Far better that it be spent in such affairs as may refresh and raise up thy spirits, with the apprehension and fruition of present Comfort,
vbz pn31 xx av-j vvi cst pn31 vbb vvn p-acp d n2 c-acp vmb vvi cc vvi a-acp po21 n2, p-acp dt n1 cc n1 pp-f j n1,
and the hope and expectation of future income, than in those things that will afterward terrifie and affright thee upon all occasions, with the remembrance of that account and reckoning that must one day bee made?
and the hope and expectation of future income, than in those things that will afterwards terrify and affright thee upon all occasions, with the remembrance of that account and reckoning that must one day be made?
cc dt n1 cc n1 pp-f j-jn n1, cs p-acp d n2 cst vmb av vvi cc vvi pno21 p-acp d n2, p-acp dt n1 pp-f d n1 cc vvg cst vmb crd n1 vbb vvn?
When a man is in a ship at Sea, he is continually passing towards the Haven, whatsoever his imployment bee; but there is no man but will easily conceive, that it is a wise mans part, rather to busie himselfe in such matters,
When a man is in a ship At Sea, he is continually passing towards the Haven, whatsoever his employment be; but there is no man but will Easily conceive, that it is a wise men part, rather to busy himself in such matters,
and therefore it shall bee thy wisedome, now, in this thy day, to lay out thy selfe upon those designes, which may make that eternall condition, an estate of everlasting happinesse unto thee.
and Therefore it shall be thy Wisdom, now, in this thy day, to lay out thy self upon those designs, which may make that Eternal condition, an estate of everlasting happiness unto thee.
cc av pn31 vmb vbi po21 n1, av, p-acp d po21 n1, pc-acp vvi av po21 n1 p-acp d n2, r-crq vmb vvi d j n1, dt n1 pp-f j n1 p-acp pno21.
AND in the second place, take in this proviso withall, to doe it speedily, without delay; It is not enough for thee to lay out thy selfe in all usefull imployments, but it is expedient also, to take the first hint and occasion, to doe it as soone as thou canst;
AND in the second place, take in this proviso withal, to do it speedily, without Delay; It is not enough for thee to lay out thy self in all useful employments, but it is expedient also, to take the First hint and occasion, to do it as soon as thou Canst;
cc p-acp dt ord n1, vvb p-acp d n1 av, pc-acp vdi pn31 av-j, p-acp n1; pn31 vbz xx av-d p-acp pno21 pc-acp vvi av po21 n1 p-acp d j n2, p-acp pn31 vbz j av, p-acp vvb dt ord n1 cc n1, pc-acp vdi pn31 a-acp av c-acp pns21 vm2;
and the reason which is there rendred, doth sufficiently confirme the former, which is, because the day is comming wherein the occasion of doing it will bee taken away:
and the reason which is there rendered, does sufficiently confirm the former, which is, Because the day is coming wherein the occasion of doing it will be taken away:
And so it should bee with thee, and with every one else, because thou hast but thy day, therefore shouldest thou begin betimes to put thy worke in some forwardnesse, before the day be too farre spent;
And so it should be with thee, and with every one Else, Because thou hast but thy day, Therefore Shouldst thou begin betimes to put thy work in Some forwardness, before the day be too Far spent;
cc av pn31 vmd vbi p-acp pno21, cc p-acp d crd av, c-acp pns21 vh2 p-acp po21 n1, av vmd2 pns21 vvi av pc-acp vvi po21 n1 p-acp d n1, p-acp dt n1 vbb av av-j vvn;
but to set forward betimes, while hee hath day before him; as Abraham, who when hee was commanded to sacrifice his sonne, he straight way prepared to goe to the place which the Lord should shew him .
but to Set forward betimes, while he hath day before him; as Abraham, who when he was commanded to sacrifice his son, he straight Way prepared to go to the place which the Lord should show him.
Many have cryed out of themselves for delaying and putting off this duty so long, till their day was already past, and it was even now too late for them;
Many have cried out of themselves for delaying and putting off this duty so long, till their day was already past, and it was even now too late for them;
av-d vhi vvd av pp-f px32 p-acp vvg cc vvg a-acp d n1 av av-j, c-acp po32 n1 vbds av j, cc pn31 vbds av av av av-j p-acp pno32;
It is a generall complaint, as Seneca well observes, that the day of life is but short, but who is it that takes occasion from the shortnesse of it, to make the more haste, and to lay out himselfe betimes upon that maine businesse for which hee came into the world? Nay, who is there that makes it not much shorter than it is, by suffering a great part of it to slip away,
It is a general complaint, as Senecca well observes, that the day of life is but short, but who is it that Takes occasion from the shortness of it, to make the more haste, and to lay out himself betimes upon that main business for which he Come into the world? Nay, who is there that makes it not much shorter than it is, by suffering a great part of it to slip away,
before hee applie himselfe to the workes of piety and religion, for which this day of grace was afforded to him? In so much, that if this day of life were measured according to that space of time, which is spent in matters that concerne the good of the soule,
before he apply himself to the works of piety and Religion, for which this day of grace was afforded to him? In so much, that if this day of life were measured according to that Molle of time, which is spent in matters that concern the good of the soul,
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how many would bee found, who have beene in the world many yeares, and yet scarce lived one day? even as it is with a Mill-horse that hath beene going all the day long, and yet is still in the same place where hee was in the morning:
how many would be found, who have been in the world many Years, and yet scarce lived one day? even as it is with a Mill-horse that hath been going all the day long, and yet is still in the same place where he was in the morning:
c-crq d vmd vbi vvn, r-crq vhb vbn p-acp dt n1 d n2, cc av av-j vvd crd n1? av p-acp pn31 vbz p-acp dt n1 cst vhz vbn vvg d dt n1 av-j, cc av vbz j p-acp dt d n1 c-crq pns31 vbds p-acp dt n1:
and every part of this day it posteth on so fast, and is carryed with so swift a sayle, that it seemes rather to flie, than runne, as the Heathen man observes ;
and every part of this day it posteth on so fast, and is carried with so swift a sail, that it seems rather to fly, than run, as the Heathen man observes;
cc d n1 pp-f d n1 pn31 vvz a-acp av av-j, cc vbz vvn p-acp av j dt n1, cst pn31 vvz av-c p-acp vvi, cs vvn, p-acp dt j-jn n1 vvz;
and therefore the Ancients they painted time like a young man with wings, sitting in a Charriot, drawne with two horses, whose motion is so swift, that they seeme rather to bee carried on wings, than feet.
and Therefore the Ancients they painted time like a young man with wings, sitting in a Chariot, drawn with two Horses, whose motion is so swift, that they seem rather to be carried on wings, than feet.
and to put thy matters in some good forwardnesse, should even strive and contend with the swiftnesse and celerity of it, and even prevent and out-goe it as farre as possibly may be;
and to put thy matters in Some good forwardness, should even strive and contend with the swiftness and celerity of it, and even prevent and outgo it as Far as possibly may be;
cc pc-acp vvi po21 n2 p-acp d j n1, vmd av vvi cc vvb p-acp dt n1 cc n1 pp-f pn31, cc av vvi cc vvi pn31 a-acp av-j c-acp av-j vmb vbi;
even so it is with the day of thy life, the first part of it is the best and purest, most free from that soyle and corruption, which it still gathers, the further it goes on.
even so it is with the day of thy life, the First part of it is the best and Purest, most free from that soil and corruption, which it still gathers, the further it Goes on.
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The Heathen man could see this by the light of nature , and thereupon make this application, that time and opportunity it must bee used while it may bee had;
The Heathen man could see this by the Light of nature, and thereupon make this application, that time and opportunity it must be used while it may be had;
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the first opportunitie which is offered to any, either for the doing or receiving good, is commonly the best; and experience will learne him, that if he let this slip, hee shall not usually meet with so fit an occasion for it afterward:
the First opportunity which is offered to any, either for the doing or receiving good, is commonly the best; and experience will Learn him, that if he let this slip, he shall not usually meet with so fit an occasion for it afterwards:
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the tender Lambe comes to the Shambles, as well as the old sheepe, and sometimes before it; an earthen pitcher, it is as soone broken when it is new made, as afterward;
the tender Lamb comes to the Shambles, as well as the old sheep, and sometime before it; an earthen pitcher, it is as soon broken when it is new made, as afterwards;
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this is the day of salvation, and if grace and mercy be not sought and obtained within the compasse of this day, it is lost for ever, as hath beene shewed before.
this is the day of salvation, and if grace and mercy be not sought and obtained within the compass of this day, it is lost for ever, as hath been showed before.
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but Christ here lets thee see in the example of Jerusalem, what an infinite prejudice it may be to thine everlasting happinesse, to neglect the looking after these things,
but christ Here lets thee see in the Exampl of Jerusalem, what an infinite prejudice it may be to thine everlasting happiness, to neglect the looking After these things,
If Jerusalem had received Christ, even now at length, at least in this day when he came unto her, the fatall sentence of ruine and destruction had not gone out against her;
If Jerusalem had received christ, even now At length, At least in this day when he Come unto her, the fatal sentence of ruin and destruction had not gone out against her;
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so that it cannot be without certaine danger for thee, or any else, to delay and put off the laying forth of thy selfe upon those designes which doe so nearely concerne thy peace,
so that it cannot be without certain danger for thee, or any Else, to Delay and put off the laying forth of thy self upon those designs which do so nearly concern thy peace,
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and that in regard of the uncertainty of the day and meanes of grace, the uncertainty of the future day of thy life, and the time to come upon which thou dependest,
and that in regard of the uncertainty of the day and means of grace, the uncertainty of the future day of thy life, and the time to come upon which thou dependest,
When Christ exhorted the Jewes, while they had the light to walk in it , hee gives them plainly to understand, that the having of the light, it was not an inheritance setled upon them for perpetuity,
When christ exhorted the Jews, while they had the Light to walk in it, he gives them plainly to understand, that the having of thee Light, it was not an inheritance settled upon them for perpetuity,
and shalt not finde it ? What will it availe thee then to apply thy selfe to the worke for which thou camest into the world, when the light is gone, and such a night of darknesse come upon thee, that none can worke ? Now thou hast the light,
and shalt not find it? What will it avail thee then to apply thy self to the work for which thou camest into the world, when the Light is gone, and such a night of darkness come upon thee, that none can work? Now thou hast the Light,
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The Sea-faring-man makes use of the wind and tide when it serves his turne, because hee knowes it will not alwaies continue, and therefore he launcheth forth into the deepe,
The Sea-faring-man makes use of the wind and tide when it serves his turn, Because he knows it will not always continue, and Therefore he launcheth forth into the deep,
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The Lawyer followes his suites, and entertains his Clients while the Terme lasteth, because he knowes there will be a time of vacation, when all such businesse and imployments must cease. Goe thou and do likewise;
The Lawyer follows his suits, and entertains his Clients while the Term lasteth, Because he knows there will be a time of vacation, when all such business and employments must cease. Go thou and do likewise;
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learn wisdome from the men of this world, (for they are wise in their generation) and while the day and meanes of grace continue, lay out thy selfe for thine owne good;
Learn Wisdom from the men of this world, (for they Are wise in their generation) and while the day and means of grace continue, lay out thy self for thine own good;
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but when this is gone, who can promise unto thee another day? nay, who can assure thee that thou shalt see the end of this day? no man knowes what the late evening may bring forth:
but when this is gone, who can promise unto thee Another day? nay, who can assure thee that thou shalt see the end of this day? no man knows what the late evening may bring forth:
there is no depending upon that which shall be to morrow, because thou knowest not what that day may bring forth, whether thy conversion, or confusion;
there is no depending upon that which shall be to morrow, Because thou Knowest not what that day may bring forth, whither thy conversion, or confusion;
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thou mightest so order and dispose of things, that every businesse might be sure to have his day: but now it cannot be without certaine danger, to put off this daies worke to another day, because it is uncertain if that day will ever come or not;
thou Mightest so order and dispose of things, that every business might be sure to have his day: but now it cannot be without certain danger, to put off this days work to Another day, Because it is uncertain if that day will ever come or not;
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so long as the Gospell is preached, and grace offered unto him : (and therefore the Spirit doth not wholly give over to strive with him in the ministery of the Word) yet there is none but is in danger to be a great loser, by delaying to cherish and entertain the good motions of the Spirit: for,
so long as the Gospel is preached, and grace offered unto him: (and Therefore the Spirit does not wholly give over to strive with him in the Ministry of the Word) yet there is none but is in danger to be a great loser, by delaying to cherish and entertain the good motions of the Spirit: for,
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or good worke, and thou sufferest it to die, and be quenched, and come to nothing, it is uncertaine whether ever thou shalt have such a kindly impression wrought in thee any more.
or good work, and thou sufferest it to die, and be quenched, and come to nothing, it is uncertain whither ever thou shalt have such a kindly impression wrought in thee any more.
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but because her heart was gone when he spake unto her, and she puts him off with such poor excuses, that she had put off her cloathes, and loath she was to rise out of her warme bed, &c. therefore when afterward upon her second thoughts shee grows better advised,
but Because her heart was gone when he spoke unto her, and she puts him off with such poor excuses, that she had put off her clothes, and loath she was to rise out of her warm Bed, etc. Therefore when afterwards upon her second thoughts she grows better advised,
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3. And againe, the more that the Spirit is grieved and resisted in this kind, the more weakly and sparingly will it stir up good thoughts and affections in thee;
3. And again, the more that the Spirit is grieved and resisted in this kind, the more weakly and sparingly will it stir up good thoughts and affections in thee;
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and the weaker thy receipts are in this kind, the more shall be abated of the reward and blessing which thou mightest have had, both in grace here, and glory hereafter.
and the Weaker thy receipts Are in this kind, the more shall be abated of the reward and blessing which thou Mightest have had, both in grace Here, and glory hereafter.
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It is both a foolish and a wicked thing for any to delay and put off the seeking after those things that concerne the good of his soul, till the best and greatest part of this day be gone:
It is both a foolish and a wicked thing for any to Delay and put off the seeking After those things that concern the good of his soul, till the best and greatest part of this day be gone:
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who was ever so foolish in other matters, that he could be perswaded to endure a long and tedious sicknesse, and to neglect all present helps that might doe him good, onely upon a bare and uncertaine hope of being cured afterward? yet so foolish are men in matters that concerne the welfare of their soule,
who was ever so foolish in other matters, that he could be persuaded to endure a long and tedious sickness, and to neglect all present helps that might do him good, only upon a bore and uncertain hope of being cured afterwards? yet so foolish Are men in matters that concern the welfare of their soul,
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and so it is with many, they plead for delay, as Solomons sluggard doth for sleepe, Yet a little sleepe, a little slumber, a little folding of the hands to sleepe.
and so it is with many, they plead for Delay, as Solomons sluggard does for sleep, Yet a little sleep, a little slumber, a little folding of the hands to sleep.
and therefore it is but just with God, as Fulgentius well observes, to cut them short of that day, which they so fondly and foolishly dreame of, and even to prevent their expectations with such unexpected judgements, that they never live to see either the day of their conversion,
and Therefore it is but just with God, as Fulgentius well observes, to Cut them short of that day, which they so fondly and foolishly dream of, and even to prevent their Expectations with such unexpected Judgments, that they never live to see either the day of their conversion,
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Now what greater folly can be imagined, than for a man thus to delay that, which can never either be begun too soone, or put off for the least space of time, without manifold danger? for the longer this worke is delayed, the more paines and labour it will require when it is done:
Now what greater folly can be imagined, than for a man thus to Delay that, which can never either be begun too soon, or put off for the least Molle of time, without manifold danger? for the longer this work is delayed, the more pains and labour it will require when it is done:
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as it is with a plant, which may be easily plucked up while it is a tender twig, but not without much difficulty when it is grown up to a strong tree: the more deeply that iniquity is rooted in the heart, the harder it will be to dig it out:
as it is with a plant, which may be Easily plucked up while it is a tender twig, but not without much difficulty when it is grown up to a strong tree: the more deeply that iniquity is rooted in the heart, the harder it will be to dig it out:
as it is with a materiall fire, which is more easily quenched when it doth but begin to fly out in a little sparke, than when it is growne to a full flame:
as it is with a material fire, which is more Easily quenched when it does but begin to fly out in a little spark, than when it is grown to a full flame:
but delay and put it off, till the fire of concupiscence be growne to a full flame, till the nayle of iniquity be driven to the head, till the wild olive plant of sin be grown to a tree, till that old sore and disease of wickednesse be even rankled with corruption,
but Delay and put it off, till the fire of concupiscence be grown to a full flame, till the nail of iniquity be driven to the head, till the wild olive plant of since be grown to a tree, till that old soar and disease of wickedness be even rankled with corruption,
than to make him thus to wait upon thy leisure? how doth it make him complaine of it, I have stretched out my hands all the day long to a rebellious people?
than to make him thus to wait upon thy leisure? how does it make him complain of it, I have stretched out my hands all the day long to a rebellious people?
3 AND in the next place, if the time allotted unto thee for the getting of grace and salvation be in speciall manner thy day, why dost thou suffer it to be held captive in the hands of usurping tyrants? why dost thou not rather redeeme it,
3 AND in the next place, if the time allotted unto thee for the getting of grace and salvation be in special manner thy day, why dost thou suffer it to be held captive in the hands of usurping Tyrants? why dost thou not rather Redeem it,
so it behoves Christians to be good husbands & merchants of their time, because the dayes are evill: that is, hard times, full of misery, full of trouble, full of danger, full of temptations;
so it behoves Christians to be good Husbands & merchant's of their time, Because the days Are evil: that is, hard times, full of misery, full of trouble, full of danger, full of temptations;
or expose them to much trouble and danger, because they dayes are such: therefore must Christians play the good husbands in the merchandise of their time, that is,
or expose them to much trouble and danger, Because they days Are such: Therefore must Christians play the good Husbands in the merchandise of their time, that is,
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this is to redeeme the time: as for time past, that cannot be otherwise redeemed, than by true and unfained repentance for the ill penyworths that have been made of it,
this is to Redeem the time: as for time past, that cannot be otherwise redeemed, than by true and unfeigned Repentance for the ill pennyworths that have been made of it,
and that is, by walking carefully in the duties of obedience, and so bringing thy selfe within the compasse of that promise, which prolongs thy dayes in the land which the Lord thy God shall give thee .
and that is, by walking carefully in the duties of Obedience, and so bringing thy self within the compass of that promise, which prolongs thy days in the land which the Lord thy God shall give thee.
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the former of these is laid downe by Saint Augustine , who tells thee, that earthly and secular imployments are those usurping tyrants, that imprison most mens time, and keepe it in hold;
the former of these is laid down by Saint Augustine, who tells thee, that earthly and secular employments Are those usurping Tyrants, that imprison most men's time, and keep it in hold;
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even as a man that is unjustly molested with suites of Law, he is content to lose something for the redeeming of his peace, rather than to be robbed of so many good houres, as he must of necessity lose, by following and attending upon those troublesome suites.
even as a man that is unjustly molested with suits of Law, he is content to loose something for the redeeming of his peace, rather than to be robbed of so many good hours, as he must of necessity loose, by following and attending upon those troublesome suits.
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The second is laid down by Saint Hierome , who gives thee to understand, that time was given to men, that it might be serviceable unto them in doing of good;
The second is laid down by Saint Jerome, who gives thee to understand, that time was given to men, that it might be serviceable unto them in doing of good;
Or if gold be precious, because it is rare, and not to be found in many mens hands, then time much more; because there are sundry men that have many pieces of gold, all together and at the same time;
Or if gold be precious, Because it is rare, and not to be found in many men's hands, then time much more; Because there Are sundry men that have many Pieces of gold, all together and At the same time;
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as if thou couldst not tell how to passe it away fast enough? dost thou know the worth of this day? or if thou dost not, aske the damned spirits in hell, and let them resolve thee:
as if thou Couldst not tell how to pass it away fast enough? dost thou know the worth of this day? or if thou dost not, ask the damned spirits in hell, and let them resolve thee:
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but what is it that now they would not willingly expend and lay out for the redeeming of it, if it were possible to be done? Oh if they had ten thousand worlds in their hands, ô how glad would they be to part with all,
but what is it that now they would not willingly expend and lay out for the redeeming of it, if it were possible to be done? O if they had ten thousand world's in their hands, o how glad would they be to part with all,
if it were for no more, but the repurchasing of one hour of this day? If this be not enough, looke upon the teares of Christ here in the text, that Christ should thus bewaile the condition of Jerusalem, as here he doth;
if it were for no more, but the repurchasing of one hour of this day? If this be not enough, look upon the tears of christ Here in the text, that christ should thus bewail the condition of Jerusalem, as Here he does;
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and the greatest blessing of all, if shee had beene so wise as to have laid out her selfe upon the best imployments in that her day: and let me tell thee withall, that the cause of all that misery, which fals upon thee, either here,
and the greatest blessing of all, if she had been so wise as to have laid out her self upon the best employments in that her day: and let me tell thee withal, that the cause of all that misery, which falls upon thee, either Here,
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or bestow them upon every one that comes unto him? ô then, why shouldest thou lose and lavish out thy precious time? why shouldest thou waste and weare out the good houres of this thy day, the worst of which is not to be purchased with all the Iewels under heaven? and therefore consider with thy selfe, what a losse and dammage thou bringest on thine owne head, by losing any part of this day.
or bestow them upon every one that comes unto him? o then, why Shouldst thou loose and lavish out thy precious time? why Shouldst thou waste and wear out the good hours of this thy day, the worst of which is not to be purchased with all the Jewels under heaven? and Therefore Consider with thy self, what a loss and damage thou bringest on thine own head, by losing any part of this day.
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1 To say nothing of the infinite gaine and advantage that might acrue unto thee by the good improvement of it, the very time it selfe, it is an irrecoverable losse; for who is it that can restore unto thee the losse of a day? If thy house bee burnt,
1 To say nothing of the infinite gain and advantage that might accrue unto thee by the good improvement of it, the very time it self, it is an irrecoverable loss; for who is it that can restore unto thee the loss of a day? If thy house be burned,
or thy goods stolne away, or thy lands forfeited, there be friends that can make a supply of that losse; but if all the friends thou hast in the world should conspire to doe thee good;
or thy goods stolen away, or thy Lands forfeited, there be Friends that can make a supply of that loss; but if all the Friends thou hast in the world should conspire to do thee good;
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2 If it were a matter of lesse worth, it is not so long, that any part of it should be lost, all will bee little enough for the worke and imployment that lies upon it;
2 If it were a matter of less worth, it is not so long, that any part of it should be lost, all will be little enough for the work and employment that lies upon it;
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the heathen Philosopher could observe this, that nature deales not so liberally with man, nor gives him so long and large a day, that hee may well spare or lose any part of it.
the heathen Philosopher could observe this, that nature deals not so liberally with man, nor gives him so long and large a day, that he may well spare or loose any part of it.
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and each of them requires so many duties at his hand, that if hee carefully apply himselfe unto them, there is no part of the day can possibly want his worke;
and each of them requires so many duties At his hand, that if he carefully apply himself unto them, there is no part of the day can possibly want his work;
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as he is a subject in relation to his Prince? how many more as he is a master in relation to his family, and servants, as a Husband in relation to his wife, as a father in relation to his children? and how many more as hee is a neighbour, and hath to deale with men in matters of the world,
as he is a Subject in Relation to his Prince? how many more as he is a master in Relation to his family, and Servants, as a Husband in Relation to his wife, as a father in Relation to his children? and how many more as he is a neighbour, and hath to deal with men in matters of the world,
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if any desire to borrow of him an houre, or a day, or more, from other necessary and waighty affaires, wherein it might be profitably expended and laid out, to trifle it out with him in needlesse vanities;
if any desire to borrow of him an hour, or a day, or more, from other necessary and weighty affairs, wherein it might be profitably expended and laid out, to trifle it out with him in needless vanities;
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or receiving good to themselves, and never complaine of any losse? No man, saith Seneca , will suffer another to intrench upon his lands, or to occupie his fields;
or receiving good to themselves, and never complain of any loss? No man, Says Senecca, will suffer Another to entrench upon his Lands, or to occupy his fields;
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but when it comes to the losse of time, in which onely they might bee honestly and vertuously covetous, therein above all other things, they are most prodigall and profuse.
but when it comes to the loss of time, in which only they might be honestly and virtuously covetous, therein above all other things, they Are most prodigal and profuse.
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and the whole summe of it, and all the particular dayes contained in it, is vainly laid out in matters upon the by, which little or nothing helpe and conduce,
and the Whole sum of it, and all the particular days contained in it, is vainly laid out in matters upon the by, which little or nothing help and conduce,
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but where is the man that knowes how to prize his time according to the true worth of it, or that knowes how to set a valuable rate and estimation upon his dayes? Now if heathen men complained so much of the losse of time, that knew no further use or improvement of it,
but where is the man that knows how to prize his time according to the true worth of it, or that knows how to Set a valuable rate and estimation upon his days? Now if heathen men complained so much of the loss of time, that knew no further use or improvement of it,
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what a shame is it for Christians to set no higher price upon the day of grace, or to make so light account of the losse of that time, which might have beene improved for the gaining of happinesse, even happinesse that endures to all eternity? and yet experience shewes, that even a great part of this day of grace is lost amongst Christians;
what a shame is it for Christians to Set no higher price upon the day of grace, or to make so Light account of the loss of that time, which might have been improved for the gaining of happiness, even happiness that endures to all eternity? and yet experience shows, that even a great part of this day of grace is lost among Christians;
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the housholder in the Gospell findes fault with such , Why stand yee here all the day idle? Many that lose a great part of it in doing that which is worse than nothing, in sinfull pleasures.
the householder in the Gospel finds fault with such, Why stand ye Here all the day idle? Many that loose a great part of it in doing that which is Worse than nothing, in sinful pleasures.
2 In idle words and vaine speeches, which eate up many good houres that might have been laid out more profitably in savory and religious communication.
2 In idle words and vain Speeches, which eat up many good hours that might have been laid out more profitably in savoury and religious communication.
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And they that wait upon lying vanities, forsake their owne mercies ; and therefore to prevent, or at least to repaire this losse, consider with thy selfe,
And they that wait upon lying vanities, forsake their own Mercies; and Therefore to prevent, or At least to repair this loss, Consider with thy self,
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1 That it is onely time that can properly be termed thine, and therefore the losing of that, is the losing of all that thou hast, or that can properly bee called thine owne:
1 That it is only time that can properly be termed thine, and Therefore the losing of that, is the losing of all that thou hast, or that can properly be called thine own:
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and wouldest not lose them, not because they are Children, but because they are thine; and why then wilt thou lose and lavish out thy time, seeing it is that onely that most properly can be termed thine?
and Wouldst not loose them, not Because they Are Children, but Because they Are thine; and why then wilt thou loose and lavish out thy time, seeing it is that only that most properly can be termed thine?
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and this is to be reckoned but as lost time, (though it bee needfull and necessary in other respects) because it is abstracted from those serious imployments, wherein the life of Christianity doth consist:
and this is to be reckoned but as lost time, (though it be needful and necessary in other respects) Because it is abstracted from those serious employments, wherein the life of Christianity does consist:
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Now if all this time bee deducted and taken out of the day of grace, what is it that remaines behind? how small a part is that which is left? and how little is that can be saved,
Now if all this time be deducted and taken out of the day of grace, what is it that remains behind? how small a part is that which is left? and how little is that can be saved,
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even by those that are most provident & sparing of their time, to bee laid out upon the duties of piety and religion? and if it bee so little, is it not pitty that any of that should be lost?
even by those that Are most provident & sparing of their time, to be laid out upon the duties of piety and Religion? and if it be so little, is it not pity that any of that should be lost?
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hee doth not compare them with the Heathen, who would bee ashamed to lose so much time from the service of their dumbe Idols, which are but stockes and stones, as many doe from the service of the living God, who made heaven and earth;
he does not compare them with the Heathen, who would be ashamed to loose so much time from the service of their dumb Idols, which Are but stocks and stones, as many do from the service of the living God, who made heaven and earth;
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but as if there were none bad enough amongst men, even the worst of men, with whom he might compare them, he sorts thē with the brute beasts; and if there be any amongst them more brutish than others, it is with those brutes, that are most blockish, with the horse and Mule, with the Oxe and Asse;
but as if there were none bad enough among men, even the worst of men, with whom he might compare them, he sorts them with the brutus beasts; and if there be any among them more brutish than Others, it is with those brutus's, that Are most blockish, with the horse and Mule, with the Ox and Ass;
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and it is no small disparagement to mans nature, to be matched with a beast, and yet to bee like unto a beast in that sense, is worse than to bee a beast indeed;
and it is no small disparagement to men nature, to be matched with a beast, and yet to be like unto a beast in that sense, is Worse than to be a beast indeed;
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and to runne out of his wayes, not occasioned onely by trouble and adversity, by perill and persecution, that is, by evill dayes, as these fowles are, by the coldnesse of the weather,
and to run out of his ways, not occasioned only by trouble and adversity, by peril and persecution, that is, by evil days, as these fowls Are, by the coldness of the weather,
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like the younger sonne in the Gospell, who when his father bids him goe and worke in the Vineyard, hee gives him good words, I will Sir, but he went not .
like the younger son in the Gospel, who when his father bids him go and work in the Vineyard, he gives him good words, I will Sir, but he went not.
Therefore the fowles of the ayre are preferred before him, as having more skill to know their time, and more care to observe it, than hee hath either to know and discerne the day of grace, or to lay out himselfe in those employments which are most proper for it.
Therefore the fowls of the air Are preferred before him, as having more skill to know their time, and more care to observe it, than he hath either to know and discern the day of grace, or to lay out himself in those employments which Are most proper for it.
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that silly and contemptible creature is set before him as a patterne, and set over him as a Tutor to teach and instruct him, that he might learne care and providence from her,
that silly and contemptible creature is Set before him as a pattern, and Set over him as a Tutor to teach and instruct him, that he might Learn care and providence from her,
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and the worst of men, but that the meanest and most contemptible creature under the face of heaven should go before thee in the care and providence of observing his day and time? thou hast thy day set out unto thee, for the workes of piety and religion,
and the worst of men, but that the Meanest and most contemptible creature under the face of heaven should go before thee in the care and providence of observing his day and time? thou hast thy day Set out unto thee, for the works of piety and Religion,
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And what a shame is it that the day should be yet to come, that ever thou didst seriously apply thy selfe to the proper and seasonable workes of this day? many perhaps are now in hell, who never enjoyed halfe so long a day as thou hast done:
And what a shame is it that the day should be yet to come, that ever thou didst seriously apply thy self to the proper and seasonable works of this day? many perhaps Are now in hell, who never enjoyed half so long a day as thou hast done:
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Oh consider therefore that if this thy day be once come to an end, it will then be too late to lay out thy selfe for the seeking of grace and salvation;
O Consider Therefore that if this thy day be once come to an end, it will then be too late to lay out thy self for the seeking of grace and salvation;
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The Gospell it selfe, it is termed the Gospell of peace , both in respect of the matters contained in it, which are rules and directions concerning peace, as also in respect of the effect of it,
The Gospel it self, it is termed the Gospel of peace, both in respect of the matters contained in it, which Are rules and directions Concerning peace, as also in respect of the Effect of it,
and therefore at the birth of Christ, the Angells sing Peace on earth , that the inhabitants of the earth might learne to whom they are beholding for peace, & by whose meanes it is procured for them:
and Therefore At the birth of christ, the Angels sing Peace on earth, that the inhabitants of the earth might Learn to whom they Are beholding for peace, & by whose means it is procured for them:
this was implyed, as some thinke, in that salutation Christ used to his Disciples, who when he appeared unto them after his resurrection, hee said unto them three severall times, Peace be unto you: to signifie, that by his death and passion, this threefold peace was purchased for them.
this was employed, as Some think, in that salutation christ used to his Disciples, who when he appeared unto them After his resurrection, he said unto them three several times, Peace be unto you: to signify, that by his death and passion, this threefold peace was purchased for them.
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but he undertaking to make war upon the enemies of peace, overcame them all, and so again setled this inheritance of peace upon the sons of men, making way through the bloud of his Crosse, that they might againe have peace with heaven, with earth, and within themselves.
but he undertaking to make war upon the enemies of peace, overcame them all, and so again settled this inheritance of peace upon the Sons of men, making Way through the blood of his Cross, that they might again have peace with heaven, with earth, and within themselves.
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When two great Kingdomes are at deadly warre and enmity one with another, if a mariage can be contrived betweene the two heyres of those Kingdomes, it is a meanes to unite them into one,
When two great Kingdoms Are At deadly war and enmity one with Another, if a marriage can be contrived between the two Heirs of those Kingdoms, it is a means to unite them into one,
So when there was nothing but warre betweene heaven and earth, the Sonne of God matching himselfe to the nature of man in his incarnation, did thereby lay the foundation of this happy peace, and therefore he calls it his peace ,
So when there was nothing but war between heaven and earth, the Son of God matching himself to the nature of man in his incarnation, did thereby lay the Foundation of this happy peace, and Therefore he calls it his peace,
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feeds and fills it with peace, while hee walks in obedience answerable unto it, till at length he come to see the salvation of God with old Simeon, and to have that peace which hee so much desired;
feeds and fills it with peace, while he walks in Obedience answerable unto it, till At length he come to see the salvation of God with old Simeon, and to have that peace which he so much desired;
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4. It brings him to the full fruition and enjoyment of everlasting peace, to the crowne and perfection of this peace, where all things shall be removed away for ever, that might any wayes hinder or disturbe this peace , to the peace of glory, or that peace which accompanies eternall life, which is a peace that passeth all understanding, a peace as far above that which now he hath,
4. It brings him to the full fruition and enjoyment of everlasting peace, to the crown and perfection of this peace, where all things shall be removed away for ever, that might any ways hinder or disturb this peace, to the peace of glory, or that peace which Accompanies Eternal life, which is a peace that passes all understanding, a peace as Far above that which now he hath,
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and by giving unto her a sense and feeling of the love of God, and of that inward sweetnesse that accompanies the estate of reconciliation, saying unto her,
and by giving unto her a sense and feeling of the love of God, and of that inward sweetness that Accompanies the estate of reconciliation, saying unto her,
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and the more studious and carefull that any is to follow after righteousnesse, the more is hee filled with this peace; and by continuance in well doing, till hee come to the up-shot and closure of his life, hee comes to end his dayes in peace;
and the more studious and careful that any is to follow After righteousness, the more is he filled with this peace; and by Continuance in well doing, till he come to the upshot and closure of his life, he comes to end his days in peace;
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and cast him behinde hand, it distracts and divides his mind with carking cares, and distrustfull thoughts, saying, What shall I doe? what shall I eate? what shall I drinke? or wherewithall shall I bee cloathed? If losses and crosses lie heavy upon him, or threaten him much, it rends and puls him asunder with excessive griefe, and immoderate feares;
and cast him behind hand, it distracts and divides his mind with carking Cares, and distrustful thoughts, saying, What shall I do? what shall I eat? what shall I drink? or wherewithal shall I be clothed? If losses and Crosses lie heavy upon him, or threaten him much, it rends and puls him asunder with excessive grief, and immoderate fears;
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and if his hopes bee dashed, and disappointed, his heart is troubled, and even ready to break asunder, and die within him, through anguish of spirit, through impatience & discontent:
and if his hope's be dashed, and disappointed, his heart is troubled, and even ready to break asunder, and die within him, through anguish of Spirit, through impatience & discontent:
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but when the heart is established with grace, when it is filled with the things of Christ and the Gospell, this it balaseth the soule, and workes in it that calmnesse and quietnesse of thoughts, that tranquility and serenity of minde, that stayednesse and composednesse of affections, that keepes a man within due compasse, and moderation in all estates.
but when the heart is established with grace, when it is filled with the things of christ and the Gospel, this it balaseth the soul, and works in it that calmness and quietness of thoughts, that tranquillity and serenity of mind, that staidness and composedness of affections, that keeps a man within due compass, and moderation in all estates.
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The heathen Philosophers which have spent their thoughts upon this theame, and argument, and bent their studies and indeavours, to finde out some helps and remedies in this kinde, they have done something, but all too little to bring the soule to a setled and resolved peace; it is onely Christ and the Gospell, onely grace and religion that can doe this;
The heathen Philosophers which have spent their thoughts upon this theme, and argument, and bent their studies and endeavours, to find out Some helps and remedies in this kind, they have done something, but all too little to bring the soul to a settled and resolved peace; it is only christ and the Gospel, only grace and Religion that can do this;
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and where reason rightly commands, and the rest of the powers and faculties obey and submit themselves, that preserves and keepes an orderly peace in the soule;
and where reason rightly commands, and the rest of the Powers and faculties obey and submit themselves, that preserves and keeps an orderly peace in the soul;
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Or, like as it is in the Common-wealth, when the lawfull King is unnaturally dethroned, and a Tyrant set up in his place, there can bee no peace, because the lawfull King,
Or, like as it is in the Commonwealth, when the lawful King is unnaturally dethroned, and a Tyrant Set up in his place, there can be no peace, Because the lawful King,
even so, when reason is dethroned, and the inferiour faculties of the soule, the fancie and conceit, or the sensuall appetite set up a loft, it must needs put all out of orer,
even so, when reason is dethroned, and the inferior faculties of the soul, the fancy and conceit, or the sensual appetite Set up a loft, it must needs put all out of orer,
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and occasion trouble within, there can bee no peace there, till all these misplaced powers of the soule be reduced backe againe into such an orderly frame, that each of them keepes his owne place and ranke: now it is onely.
and occasion trouble within, there can be no peace there, till all these misplaced Powers of the soul be reduced back again into such an orderly frame, that each of them keeps his own place and rank: now it is only.
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so the soule cannot rest, nor finde any true peace, till it come to pitch and settle it selfe upon Christ, who is the proper place and center of rest, ,
so the soul cannot rest, nor find any true peace, till it come to pitch and settle it self upon christ, who is the proper place and centre of rest,,
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and brings them in subjection hereunto, whereupon followes rest and peace within: This is that which Christ himselfe promiseth , Learne of me, for I am meeke and lowly in heart,
and brings them in subjection hereunto, whereupon follows rest and peace within: This is that which christ himself promises, Learn of me, for I am meek and lowly in heart,
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even so, where there is this peace in the sou [ e, though unexpected occasions, when they doe suddenly surprize a man, may raise up some commotions in him for a while, yet when he comes more diliberately to recollect his thoughts, hee doth at length incline himselfe into a setled and resolved contentment:
even so, where there is this peace in the sou [ e, though unexpected occasions, when they do suddenly surprise a man, may raise up Some commotions in him for a while, yet when he comes more diliberately to recollect his thoughts, he does At length incline himself into a settled and resolved contentment:
hee that is at peace with God, and findes the sweetnesse of peace within his owne soule, he cannot but love peace, and desire to live in peace. There was a generall peace through all the world at the birth of Christ ;
he that is At peace with God, and finds the sweetness of peace within his own soul, he cannot but love peace, and desire to live in peace. There was a general peace through all the world At the birth of christ;
his comming into the world did not onely erect and set up Iacobs Ladder, a Ladder that reached from earth to heaven, that the sons of men might have peaceable entercourse with that place,
his coming into the world did not only erect and Set up Iacobs Ladder, a Ladder that reached from earth to heaven, that the Sons of men might have peaceable intercourse with that place,
and that the gates of warre should be shut up , the Prophet Isaiah most truely foretels it of Christ, who was borne in the dayes of Augustus, that in his time Nation shall not lift up a sword against nation,
and that the gates of war should be shut up, the Prophet Isaiah most truly foretells it of christ, who was born in the days of Augustus, that in his time nation shall not lift up a sword against Nation,
Now the Apostle presseth him, by all that is possible for him to doe, by all that lies within the compasse of his power, to bend himselfe for peace. Why doth hee use such moving straines,
Now the Apostle Presseth him, by all that is possible for him to do, by all that lies within the compass of his power, to bend himself for peace. Why does he use such moving strains,
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So that the Gospell is so farre from troubling or disturbing the peace that should be amongst men, that there was never any doctrine that did more strongly conclude for it ,
So that the Gospel is so Far from troubling or disturbing the peace that should be among men, that there was never any Doctrine that did more strongly conclude for it,
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And it was fulfilled in the Primitive Christians, as St. Luke hath recorded it, The multitude of them that beleeved were of one heart, and of one soule.
And it was fulfilled in the Primitive Christians, as Saint Luke hath recorded it, The multitude of them that believed were of one heart, and of one soul.
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and others lesse, yet such a proportion and correspondency there is betweene them, that all finish their course and motion within the same space of time, they move together, and rest together,
and Others less, yet such a proportion and correspondency there is between them, that all finish their course and motion within the same Molle of time, they move together, and rest together,
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even so where Christ and the Gospell are entertained and imbraced, such a peaceable harmony doe they worke in the mindes of men, that they make them all conspire in one for the promoting of Gods glory, and the publike good.
even so where christ and the Gospel Are entertained and embraced, such a peaceable harmony do they work in the minds of men, that they make them all conspire in one for the promoting of God's glory, and the public good.
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ANd how should this endeare and ingratiate the things of Christ and the Gospell to every one, seeing they are cōmended unto him under the sweet & amiable name of peace. Peace, it is a blessing of unknowne worth;
ANd how should this endear and ingratiate the things of christ and the Gospel to every one, seeing they Are commended unto him under the sweet & amiable name of peace. Peace, it is a blessing of unknown worth;
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or follow upon it, as safety and security, arts and sciences, wealth and riches, &c. all which are usuall companions of peace, and doe most flourish in times of peace; and whatsoever good things it finds where it comes, it makes them better; lands and liberty, place and authority, honor and preferment, all these are good,
or follow upon it, as safety and security, arts and sciences, wealth and riches, etc. all which Are usual Sodales of peace, and do most flourish in times of peace; and whatsoever good things it finds where it comes, it makes them better; Lands and liberty, place and Authority, honour and preferment, all these Are good,
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some things also are good and profitable to the soule, as fasting, watching, suffering •fflictions, and those severe exercises of mortification, which are injoyned in the schoole of Christ;
Some things also Are good and profitable to the soul, as fasting, watching, suffering •fflictions, and those severe exercises of mortification, which Are enjoined in the school of christ;
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even so it serves to shew the worth and excellency of peace, in that amongst the glorious attributes of God and of Christ, ye finde so often mention made of the God of peace, and the Prince of peace. And therefore it doth not a little inhance and raise up the price of the things of Christ and the Gospel,
even so it serves to show the worth and excellency of peace, in that among the glorious attributes of God and of christ, you find so often mention made of the God of peace, and the Prince of peace. And Therefore it does not a little inhance and raise up the price of the things of christ and the Gospel,
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If the owner of the field did know of the treasure that lies hid in it, hee would not passe it away upon such facile and easie termes, as many times he doth;
If the owner of the field did know of the treasure that lies hid in it, he would not pass it away upon such facile and easy terms, as many times he does;
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and so if men did know and steep their thoughts in the meditation of the transcendent worth of the things of the Gospell, they would not under-prize and under-value them as they doe;
and so if men did know and steep their thoughts in the meditation of the transcendent worth of the things of the Gospel, they would not underprize and undervalue them as they do;
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for who can sufficiently expresse all that goodnesse which is here comprehended under the name of peace? It is a peace that passeth all understanding, as the Apostle speakes .
for who can sufficiently express all that Goodness which is Here comprehended under the name of peace? It is a peace that passes all understanding, as the Apostle speaks.
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yet such is the transcendent worth of this peace, that it doth not onely surpasse the most sublime and refined understanding of any one, but even all understanding :
yet such is the transcendent worth of this peace, that it does not only surpass the most sublime and refined understanding of any one, but even all understanding:
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even so on the contrary, it passeth all understanding, to conceive the happinesse of him that is at peace with God: for all the creatures under heaven have a command to doe him good:
even so on the contrary, it passes all understanding, to conceive the happiness of him that is At peace with God: for all the creatures under heaven have a command to do him good:
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2 IF the things of Christ and the Gospell be things that belong to every mans peace, then may this serve as a rule of direction to every one, what course to take for the obtaining of peace; and that is, to kisse the Sonne lest hee be angry, to imbrace the Gospell, to bid Christ welcome, that shall bring him peace at last. Peace is that which all would have,
2 IF the things of christ and the Gospel be things that belong to every men peace, then may this serve as a Rule of direction to every one, what course to take for the obtaining of peace; and that is, to kiss the Son lest he be angry, to embrace the Gospel, to bid christ welcome, that shall bring him peace At last. Peace is that which all would have,
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and few finde, because they mistake the way that leads unto it Behold, here is the way of peace; if any desire to finde it, let him seeke it in this way,
and few find, Because they mistake the Way that leads unto it Behold, Here is the Way of peace; if any desire to find it, let him seek it in this Way,
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Pharaoh supplied the wants of his people in the yeares of famine, but it was from Iosephs store-house, all the provision was laid up there, that from thence it might bee transmitted to his people:
Pharaoh supplied the Wants of his people in the Years of famine, but it was from Joseph's storehouse, all the provision was laid up there, that from thence it might be transmitted to his people:
So God speaks peace to his people that are in trouble, and supplies their wants with the blessing of peace, but that blessing is laid up for them in Zion, in the House of God, that from thence it may bee transmitted unto thē;
So God speaks peace to his people that Are in trouble, and supplies their Wants with the blessing of peace, but that blessing is laid up for them in Zion, in the House of God, that from thence it may be transmitted unto them;
Piety and religion is the way to true peace, and therefore the Apostle joynes them both together, to shew that one cannot bee had, or enjoyed, without the other:
Piety and Religion is the Way to true peace, and Therefore the Apostle joins them both together, to show that one cannot be had, or enjoyed, without the other:
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to signifie that Gods glory must bee provided for, before there will bee peace on earth. God hath made large promises of much peace ▪ but it is to such as love his law All sinne is an enemy to peace:
to signify that God's glory must be provided for, before there will be peace on earth. God hath made large promises of much peace ▪ but it is to such as love his law All sin is an enemy to peace:
Had Zimri peace which slew his Master ? when h Ieoram asked Iehu, Is it peace? he had this answer returned, what peace so long as the whoredomes of thy mother Iezabel remaine and her witchcrafts are yet in great number ? Implying, that while a man gives himselfe leave and liberty to live in any knowne sin,
Had Zimri peace which slew his Master? when h Ieoram asked Iehu, Is it peace? he had this answer returned, what peace so long as the whoredoms of thy mother Jezebel remain and her witchcrafts Are yet in great number? Implying, that while a man gives himself leave and liberty to live in any known since,
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and will not bee reclaimed, in vaine doth he expect and looke for peace; for what agreement can there be betweene light and darknesse? what concord or peace betweene Christ and Belial?
and will not be reclaimed, in vain does he expect and look for peace; for what agreement can there be between Light and darkness? what concord or peace between christ and Belial?
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for hee that will have no acquaintance with God, while all is well with him, hath little reason to expect and looke for peace from him, when things goe ill with him.
for he that will have no acquaintance with God, while all is well with him, hath little reason to expect and look for peace from him, when things go ill with him.
& for him that would set an edge of fervency upon his prayer, when he makes request for peace, it will be requisite and necessary to know the worth of those things that belong to his peace;
& for him that would Set an edge of fervency upon his prayer, when he makes request for peace, it will be requisite and necessary to know the worth of those things that belong to his peace;
because hee prizeth it highly, that makes him so earnest in the pursuit of it, that he resolves to have it, though it cost him all that he hath to make that purchase.
Because he prizeth it highly, that makes him so earnest in the pursuit of it, that he resolves to have it, though it cost him all that he hath to make that purchase.
3 IF the things of Christ and the Gospell, bee things that concerne every mans peace, hereby then may every one make triall of his peace, whether it be of a right stampe or no;
3 IF the things of christ and the Gospel, be things that concern every men peace, hereby then may every one make trial of his peace, whither it be of a right stamp or no;
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many perswade themselves that they are at peace with God, and have true Characters of peace within themselves, who if they be brought to this touchstone, will easily bee discovered to be such as are deluded with a false peace, and have little or nothing more in them,
many persuade themselves that they Are At peace with God, and have true Characters of peace within themselves, who if they be brought to this touchstone, will Easily be discovered to be such as Are deluded with a false peace, and have little or nothing more in them,
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When Saul gave it out very confidently, that he had fulfilled the commandement of the Lord , Samuel said unto him, What meaneth then the bleating of the sheepe in mine eares,
When Saul gave it out very confidently, that he had fulfilled the Commandment of the Lord, Samuel said unto him, What means then the bleating of the sheep in mine ears,
and the lowing of the oxen which I heare? If the sheepe and the Oxen had beene slaine, according to the commandement of the Lord, they could not have been heart bleating,
and the lowing of the oxen which I hear? If the sheep and the Oxen had been slain, according to the Commandment of the Lord, they could not have been heart bleating,
so may it be said to many, who give it out with no small confidence, that they have true peace, peace with God, and peace within themselves; but if it bee so,
so may it be said to many, who give it out with no small confidence, that they have true peace, peace with God, and peace within themselves; but if it be so,
how comes it to passe that there is so little of Christ and the Gospell in them so little meeknesse? so little mercy? so little patience? so little humility!
how comes it to pass that there is so little of christ and the Gospel in them so little meekness? so little mercy? so little patience? so little humility!
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and amongst other evidences which Christ and the Gospell give in, as testimonies and witnesse of this peace, there be these foure by which it may be discerned. 1 The time when it is wrought. 3 The meanes whereby it is wrought. 3 The manner how it is wrought. 4 The fruits and effects that follow upon the working of it.
and among other evidences which christ and the Gospel give in, as testimonies and witness of this peace, there be these foure by which it may be discerned. 1 The time when it is wrought. 3 The means whereby it is wrought. 3 The manner how it is wrought. 4 The fruits and effects that follow upon the working of it.
God first proclaimes warre to the guilty conscience, in the voyce of the Law, before hee speake peace unto it in the still & silent voyce of the Gospell;
God First proclaims war to the guilty conscience, in the voice of the Law, before he speak peace unto it in the still & silent voice of the Gospel;
he first speakes from Mount Sinai in thundring and lightning, before his voyce be heard upon the peaceable hill of Sion; hee first convinceth men of sinne,
he First speaks from Mount Sinai in thundering and lightning, before his voice be herd upon the peaceable hill of Sion; he First Convinces men of sin,
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even so, God speakes pardon and peace to his people, but it is to such onely as have beene wounded and slaine with the sense and feeling of their sinnes;
even so, God speaks pardon and peace to his people, but it is to such only as have been wounded and slain with the sense and feeling of their Sins;
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and well shaken out of the lap of security, with the feare of deserved punishment, as in Elijahs vision, the still and soft voyce came not in the first place,
and well shaken out of the lap of security, with the Fear of deserved punishment, as in Elijahs vision, the still and soft voice Come not in the First place,
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the spirit of bondage, that apprehends, and arrests the guilty conscience, and shuts her up in prison, it goes before the spirit of Adoption, which sets her at liberty,
the Spirit of bondage, that apprehends, and arrests the guilty conscience, and shuts her up in prison, it Goes before the Spirit of Adoption, which sets her At liberty,
If then any that was never humbled, that never knew what it was to bee under the guilt of sinne, shall perswade himselfe that all is at peace betweene God and his owne soule;
If then any that was never humbled, that never knew what it was to be under the guilt of sin, shall persuade himself that all is At peace between God and his own soul;
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but such as are weary and heavy laden, according to that promise of Christ , Come unto me all ye that are weary and heavy laden, and I will refresh you.
but such as Are weary and heavy laden, according to that promise of christ, Come unto me all you that Are weary and heavy laden, and I will refresh you.
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and therefore when God is pleased to speake peace unto the soule by these meanes, the Word also speakes peace unto it, and the eye of the conscience is opened in some degree and measure, to see that the promise of peace belongs unto her , by reflecting upon her selfe,
and Therefore when God is pleased to speak peace unto the soul by these means, the Word also speaks peace unto it, and the eye of the conscience is opened in Some degree and measure, to see that the promise of peace belongs unto her, by reflecting upon her self,
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I will hearken what the Lord God will say, for he shall speake peace unto his people , &c. He speakes peace, not vocally, but really; his speaking of peace, is a giving of pardon, and a working of peace;
I will harken what the Lord God will say, for he shall speak peace unto his people, etc. He speaks peace, not vocally, but really; his speaking of peace, is a giving of pardon, and a working of peace;
Trouble of conscience, it ariseth from the want of Gods love and favour, and therefore it is onely the presence and apprehension of it, that can remove that trouble, and settle peace there: if darknesse be the cause of trouble, it is onely light that can make peace:
Trouble of conscience, it arises from the want of God's love and favour, and Therefore it is only the presence and apprehension of it, that can remove that trouble, and settle peace there: if darkness be the cause of trouble, it is only Light that can make peace:
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it is God onely that justifies the penitent and beleeving sinner, and peace of conscience is the immediate fruit that followes upon the giving of that sentence: Rom. 5.1. Being justified by faith, wee have peace with God.
it is God only that Justifies the penitent and believing sinner, and peace of conscience is the immediate fruit that follows upon the giving of that sentence: Rom. 5.1. Being justified by faith, we have peace with God.
the bloud of Christ first speaks for him, before God speake peace unto him; and when hee doth speake peace unto him, that the voice of God may be discerned from the delusion of Sathan, who lulls men asleepe with a false peace;
the blood of christ First speaks for him, before God speak peace unto him; and when he does speak peace unto him, that the voice of God may be discerned from the delusion of Sathan, who lulls men asleep with a false peace;
there be meanes left for the discovery of it, even those meanes by which it is wrought, to wit, the voice of the Scripture, and the voice of a mans owne conscience.
there be means left for the discovery of it, even those means by which it is wrought, to wit, the voice of the Scripture, and the voice of a men own conscience.
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and the conscience, by reflecting upon the rule, and a mans owne wayes, and comparing them together, doth in some measure see that the inward peace which she feels in her selfe, is true peace, and of a right stampe,
and the conscience, by reflecting upon the Rule, and a men own ways, and comparing them together, does in Some measure see that the inward peace which she feels in her self, is true peace, and of a right stamp,
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because the Scripture speakes peace unto her, as well as God, and she finds in her selfe some ground and warrant whereupon to apply to her selfe the promise of peace. But when a man is confidently perswaded that he is at peace with God, who was never earnest with God in prayer for the obtaining of it,
Because the Scripture speaks peace unto her, as well as God, and she finds in her self Some ground and warrant whereupon to apply to her self the promise of peace. But when a man is confidently persuaded that he is At peace with God, who was never earnest with God in prayer for the obtaining of it,
3. Concerning the manner how it is wrought, it is leisurely and by degrees; in the orderly working of this peace, the eye of the soule is first inlightned by the Gospel, to see that there is a covenant of peace, wherein conditions of peace are freely tendered to every soule that will imbrace them;
3. Concerning the manner how it is wrought, it is leisurely and by Degrees; in the orderly working of this peace, the eye of the soul is First enlightened by the Gospel, to see that there is a Covenant of peace, wherein conditions of peace Are freely tendered to every soul that will embrace them;
Then secondly, God comes to hold a treaty with the soule in the ministery of the Word, about the termes and conditions of this peace, lets her see what sinnes shee must forsake, what duties of obedience she must apply her selfe unto,
Then secondly, God comes to hold a treaty with the soul in the Ministry of the Word, about the terms and conditions of this peace, lets her see what Sins she must forsake, what duties of Obedience she must apply her self unto,
And then lastly, hereupon there be articles of agreement drawne betweene God and the soule, and a conclusion of peace made up, and a covenant of peace actually entred into.
And then lastly, hereupon there be Articles of agreement drawn between God and the soul, and a conclusion of peace made up, and a Covenant of peace actually entered into.
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God now begins to speak peace to the soule, and she begins to find and feele peace in her selfe, and so continues till either shee fall into new sinnes,
God now begins to speak peace to the soul, and she begins to find and feel peace in her self, and so continues till either she fallen into new Sins,
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the conscience may be soone daubed over with untempered mortar, and quickly stilled with a false peace; but a sound peace, at least in any eminent degree and measure of it, is not so quickly attained unto.
the conscience may be soon daubed over with untempered mortar, and quickly stilled with a false peace; but a found peace, At least in any eminent degree and measure of it, is not so quickly attained unto.
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this is no good signe of any sound peace. There is a generation of men in the world, who as at first they take up a peace upon a false imagination of an absolute promise made unto them;
this is no good Signen of any found peace. There is a generation of men in the world, who as At First they take up a peace upon a false imagination of an absolute promise made unto them;
And therefore, though they neglect any duty that God requires, or fall into any sinne that hee forbids, it doth not abate or diminish any thing of their peace,
And Therefore, though they neglect any duty that God requires, or fallen into any sin that he forbids, it does not abate or diminish any thing of their peace,
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An unsanctified life can never be accompanyed with sound peace, because this peace it is sought and obtained in the way of obedience, as hath beene shewed.
an unsanctified life can never be accompanied with found peace, Because this peace it is sought and obtained in the Way of Obedience, as hath been showed.
because the same spirit which unites mens hearts to God, and makes them willing to enter into a Covenant of peace with him, doth also linke their hearts and affections one to another and makes them studious to keep the unity of the Spirit in the bond of peace, as the Apostle adviseth And the more nearely their hearts are linked to God, the more firmly are they united in peace and love one to another.
Because the same Spirit which unites men's hearts to God, and makes them willing to enter into a Covenant of peace with him, does also link their hearts and affections one to Another and makes them studious to keep the unity of the Spirit in the bound of peace, as the Apostle adviseth And the more nearly their hearts Are linked to God, the more firmly Are they united in peace and love one to Another.
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Even as it is in a sphere or circle, the lines that passe from the circumference to the center, in which they all meet and are united in one point, the nearer they come to the center, the nearer they joyne one to another;
Even as it is in a sphere or circle, the lines that pass from the circumference to the centre, in which they all meet and Are united in one point, the nearer they come to the centre, the nearer they join one to Another;
and the more nearly that they are joyned in a covenant of peace with God, the more nearly are they linked in a league & affection of peace between themselves.
and the more nearly that they Are joined in a Covenant of peace with God, the more nearly Are they linked in a league & affection of peace between themselves.
and enemies that undermine his peace; and hee that lives amongst his enemies, if hee doe not subdue and keepe them under, he shall never be in peace. Now because the inordinate lusts and affections of a mans corrupt nature, which are enemies to God,
and enemies that undermine his peace; and he that lives among his enemies, if he do not subdue and keep them under, he shall never be in peace. Now Because the inordinate Lustiest and affections of a men corrupt nature, which Are enemies to God,
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Christ who was the Prince of peace, and came into the world to settle peace on earth, yet it was a holy and religious peace, not a sinfull peace that was intended by him;
christ who was the Prince of peace, and Come into the world to settle peace on earth, yet it was a holy and religious peace, not a sinful peace that was intended by him;
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When the Children of Israel were come into the land of Canaan, that they might live in peace there; they must make warre upon the Canaanites, and utterly destroy them:
When the Children of Israel were come into the land of Canaan, that they might live in peace there; they must make war upon the Canaanites, and utterly destroy them:
So hee that is entred into a covenant of peace with God, he will make warre upon these Canaanites, that is, the remainder of corruptions that are left in him,
So he that is entered into a Covenant of peace with God, he will make war upon these Canaanites, that is, the remainder of corruptions that Are left in him,
they will continually vexe him, and never suffer him to enjoy a quiet and setled peace. When the Prophet foretels the peace that should come by Christ, he makes this expression of it, That the Nations should break their swords into mattocks, and their speares into sythes:
they will continually vex him, and never suffer him to enjoy a quiet and settled peace. When the Prophet foretells the peace that should come by christ, he makes this expression of it, That the nations should break their swords into mattocks, and their spears into scythes:
and it may be true in a spirituall sense, as the learned observe The members of a wicked man, they are swords and spears, wherewith he fights against God, and wounds his owne soule:
and it may be true in a spiritual sense, as the learned observe The members of a wicked man, they Are swords and spears, wherewith he fights against God, and wounds his own soul:
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when he is like the Salamander, that cannot live out of the fire of contention, but Ishmael - like his hand is against every one, &c. when he is in league with any sinfull lust, and doth not make war against it, this is a signe that it is a vaine presumptuous confidence which he hath, and no true peace.
when he is like the Salamander, that cannot live out of the fire of contention, but Ishmael - like his hand is against every one, etc. when he is in league with any sinful lust, and does not make war against it, this is a Signen that it is a vain presumptuous confidence which he hath, and no true peace.
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then it must needs be a word of terror to all wicked men, who are enemies to Christ and to the Gospell, because so far forth as they set themselves against Christ and the Gospell,
then it must needs be a word of terror to all wicked men, who Are enemies to christ and to the Gospel, Because so Far forth as they Set themselves against christ and the Gospel,
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because so long as he is at peace with them, he is at warre with heaven, at warre with God, at warre with Christ, at war with all things that might procure his welfare,
Because so long as he is At peace with them, he is At war with heaven, At war with God, At war with christ, At war with all things that might procure his welfare,
When a strong man armed keepeth his pallace, all that he possesseth is in peace; whē Satan, the strong man, possesseth all, and there is no more to bee had;
When a strong man armed Keepeth his palace, all that he Possesses is in peace; when Satan, the strong man, Possesses all, and there is no more to be had;
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there is no true peace, but that wch hath his foundation in Christ, and is wrought by the Gospell; as far as wicked men are from the things of Christ & the Gospell,
there is no true peace, but that which hath his Foundation in christ, and is wrought by the Gospel; as Far as wicked men Are from the things of christ & the Gospel,
5 IF the things of Christ and the Gospell, bee things that belong to every mans peace, then may this serve for the comfort of all those, who are mindfull of these things,
5 IF the things of christ and the Gospel, be things that belong to every men peace, then may this serve for the Comfort of all those, who Are mindful of these things,
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and so they will one day be found to bee, because they are things that belong to their peace; things that will bring that peace at last which is worth all,
and so they will one day be found to be, Because they Are things that belong to their peace; things that will bring that peace At last which is worth all,
a man that is not at peace with God, cannot bee so confident that he shall speed in his suites and requests that he makes unto him; for God heareth not sinners ;
a man that is not At peace with God, cannot be so confident that he shall speed in his suits and requests that he makes unto him; for God hears not Sinners;
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2 It frees the heart from those armies and changes of feares and doubts, which a guilty conscience is subject unto, and continually assaulted withall .
2 It frees the heart from those armies and changes of fears and doubts, which a guilty conscience is Subject unto, and continually assaulted withal.
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if it bee but the shaking of a leafe, if he doe but heare a noise in the dark, it puts him into a terrible passion and feare, he is ready to thinke, it is some evill messenger sent to arrest him,
if it be but the shaking of a leaf, if he do but hear a noise in the dark, it puts him into a terrible passion and Fear, he is ready to think, it is Some evil Messenger sent to arrest him,
If he read the face of an angry God in the heavens, in thunder and lightning, &c. if he heare of dangerous and troublesome times, his heart is ready to faile,
If he read the face of an angry God in the heavens, in thunder and lightning, etc. if he hear of dangerous and troublesome times, his heart is ready to fail,
and when he thinkes upon death, which is the King of feares, that is a damp to all other contentments that hee doth enjoy, that holds him fast all his life long,
and when he thinks upon death, which is the King of fears, that is a damp to all other contentment's that he does enjoy, that holds him fast all his life long,
the Apostles being filled with this peace, when they were rebuked and beaten before the Councell, they went away rejoycing, that they were counted worthy to suffer reproach for the Name of Christ :
the Apostles being filled with this peace, when they were rebuked and beaten before the Council, they went away rejoicing, that they were counted worthy to suffer reproach for the Name of christ:
the beleeving Hebrewes, being filled with this peace, they endured with joy the spoyling of their goods , &c. 4 It makes a man willing to leave the world, and to imbrace death; a man that is not at peace with God, he can never bid death welcome, because it comes as an enemy to him, and threatens to deliver him up into his hands, who is able to doe him more hurt than all the enemies that hee hath in the world besides;
the believing Hebrews, being filled with this peace, they endured with joy the spoiling of their goods, etc. 4 It makes a man willing to leave the world, and to embrace death; a man that is not At peace with God, he can never bid death welcome, Because it comes as an enemy to him, and threatens to deliver him up into his hands, who is able to do him more hurt than all the enemies that he hath in the world beside;
but when he is once at peace with God, then hee is not afraid to looke death in the face, because hee knowes hee shall make a blessed and happy exchange by it, it will land him upon the coasts of eternall peace, where he shall be crowned with the perfection of peace for evermore;
but when he is once At peace with God, then he is not afraid to look death in the face, Because he knows he shall make a blessed and happy exchange by it, it will land him upon the coasts of Eternal peace, where he shall be crowned with the perfection of peace for evermore;
it remaines now to speake of the latter, namely, his positive assertion or affirmation in those words, But now are they hid from thine eyes, which I will but briefly,
it remains now to speak of the latter, namely, his positive assertion or affirmation in those words, But now Are they hid from thine eyes, which I will but briefly,
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as hee that wants corporall eyes cannot see corporall things, because they are seene and discerned visibly and bodily; so he that wants spirituall eyes, hee cannot see spirituall things, such as are the things of Christ and the Gospell,
as he that Wants corporal eyes cannot see corporal things, Because they Are seen and discerned visibly and bodily; so he that Wants spiritual eyes, he cannot see spiritual things, such as Are the things of christ and the Gospel,
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because they are spiritually discerned; that is, by a spirituall eye, and by a spiritual light; for even as the Sunne, it cannot bee seene but by his owne light:
Because they Are spiritually discerned; that is, by a spiritual eye, and by a spiritual Light; for even as the Sun, it cannot be seen but by his own Light:
and therefore they are said to reject knowledge, because they refuse to looke upon the things of Christ and the Gospel, when they are sufficiently revealed, and discovered unto them ;
and Therefore they Are said to reject knowledge, Because they refuse to look upon the things of christ and the Gospel, when they Are sufficiently revealed, and discovered unto them;
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3 By the just judgement of God, who ordereth and disposeth of that which is first willingly admitted in the nature of a sinne, that it shall be also much to their prejudice,
3 By the just judgement of God, who Ordereth and Disposeth of that which is First willingly admitted in the nature of a sin, that it shall be also much to their prejudice,
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The same thing it may bee both a sinne, and a punishment, yet so, as that it be first considered in the nature of a sinne voluntarily admitted, and then as a sinne so ordered by God, that it hath the nature of a punishment in it.
The same thing it may be both a sin, and a punishment, yet so, as that it be First considered in the nature of a sin voluntarily admitted, and then as a sin so ordered by God, that it hath the nature of a punishment in it.
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and this he doth by diverting the minde from these things, and turning the thoughts upon other matters, which are as dust, to blind the eyes of the soule,
and this he does by diverting the mind from these things, and turning the thoughts upon other matters, which Are as dust, to blind the eyes of the soul,
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to shew, that the things of Christ were hid From them, not because they wanted eyes, but because they were wanting to themselves, and would not make use of their eyes.
to show, that the things of christ were hid From them, not Because they wanted eyes, but Because they were wanting to themselves, and would not make use of their eyes.
1. They are hid by the blindnesse and naturall ignorance of men, because they depend wholly upon divine revelation, and therefore must have lyen hid in the closet of Gods owne brest for ever,
1. They Are hid by the blindness and natural ignorance of men, Because they depend wholly upon divine Revelation, and Therefore must have lyen hid in the closet of God's own breast for ever,
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for while a man lies under this judgement, it leaves him altogether without excuse, because it is not without his owne fault, not without his own desire to have it so;
for while a man lies under this judgement, it leaves him altogether without excuse, Because it is not without his own fault, not without his own desire to have it so;
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and it wholly disables him from making any use of those ordinances of God, that are appointed for his good, they can have no gracious influence into his soule, for the healing of it;
and it wholly disables him from making any use of those ordinances of God, that Are appointed for his good, they can have no gracious influence into his soul, for the healing of it;
so long as they are hid from his eyes, he can see no light of direction in them, receive no benefit from them, find no help or furtherance by them, suck no sweetnesse or comfort out of them,
so long as they Are hid from his eyes, he can see no Light of direction in them, receive no benefit from them, find no help or furtherance by them, suck no sweetness or Comfort out of them,
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while they are hid from him; and which addes yet more to the fulnesse of his misery, If they be now hid from his eyes in the day of grace, they shall never be revealed unto him afterward for his good.
while they Are hid from him; and which adds yet more to the fullness of his misery, If they be now hid from his eyes in the day of grace, they shall never be revealed unto him afterwards for his good.
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or enjoy his comfortable presence, but have his everlasting habitation assigned unto him amongst those that are cursed from the presence of God for evermore.
or enjoy his comfortable presence, but have his everlasting habitation assigned unto him among those that Are cursed from the presence of God for evermore.
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so then it is not the least part of thy happinesse here in this life, that thou mayest see them, and it will be the consummation of thy happinesse hereafter in heaven, to enjoy the perfect sight of them: for what else is that beatificall vision, wherein the height and top of a mans felicity doth consist,
so then it is not the least part of thy happiness Here in this life, that thou Mayest see them, and it will be the consummation of thy happiness hereafter in heaven, to enjoy the perfect sighed of them: for what Else is that beatifical vision, wherein the height and top of a men felicity does consist,
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but the seeing of God, and the seeing of Christ, and the things of the Gospell, in their glory and perfection: therefore see them here, that thou mayest see them hereafter. See them now in the day of grace, that thou mayest see God for ever in the Kingdome of glory. FINIS.
but the seeing of God, and the seeing of christ, and the things of the Gospel, in their glory and perfection: Therefore see them Here, that thou Mayest see them hereafter. See them now in the day of grace, that thou Mayest see God for ever in the Kingdom of glory. FINIS.
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Lucas Brugen. in loc. Observatione digna res est, quod Romani eodē in loco, c•stra ponere, & eodem fere dic civitatē obsidere coeperunt, quo Iesus praedixit, ac deflevit, visae excidium. Vide Ioseph. de bello Iud. l. 6. c. 3. & 4
Lucas Brugen. in loc. Observation Digna Rest est, quod Romani Eodem in loco, c•stra ponere, & Eodem fere Die civitatē obsidere coeperunt, quo Iesus praedixit, ac deflevit, Visae excidium. Vide Ioseph. de bello Iud. l. 6. c. 3. & 4
Estius Annot. in loc. pag. 877. & Hugo Cardin. in locum. Cresol. Anthol. sacra pag. 23 3. Flevit ad Lazaritumulum ad solandam illā afflictam familiam, quae alieno funere propē exanimabatur; flevit in cruce, non ob dolorum suorū magnitudinem et acerbitatem: sed contemplatione exitiorū, in quae Iudaei, et alii perfidiosi, contempto purputeo illo sanguine, mundi pretio, debebant incurrere; flevit super ingratā civitatē, cui pestum indies cunti, et maleficio contaminatae, infensi numinis telum imminebat.
Estius Annot in loc. page. 877. & Hugo Cardin. in locum. Cresol. Anthol. sacra page. 23 3. Flevit ad Lazaritumulum ad solandam illā afflictam familiam, Quae alieno funere propen exanimabatur; Flevit in Cruce, non ob Dolorum suorū magnitudinem et acerbitatem: sed contemplation exitiorū, in Quae Judea, et alii perfidiosi, contempto purputeo illo sanguine, mundi Precio, debebant incurrere; Flevit super ingratā civitatē, cui Pestum indies cunti, et maleficio contaminatae, infensi numinis telum imminebat.
Lucas Brug. in loc. Considerans unâ ex parte civium ingratitudinem altera ex parte mala ipsis imminentia, induit affectum cōdolentiae hujusmodi qui lachrymas ipsi excusserit.
Lucas Brug. in loc. Considering unâ ex parte Citizens ingratitudinem altera ex parte mala Ipse imminentia, induit affectum cōdolentiae hujusmodi qui lachrymas ipsi excusserit.
Cornel. I ansen comment in loc. Observandum quanta charitate, civitatem ingratam, & se persequentem prosecutus fuerit cùm inter tot faustas populi aggratulationes mala civitati ob ipsius coecitatem obventura, re cogitans, adeò est misericordia commotus, ut etiam lachrymas profuderit, non super se occidendum, sed super illam & propter illius exitium.
Cornelius. I ansen comment in loc. Observandum quanta charitate, civitatem ingratam, & se persequentem prosecuted fuerit cùm inter tot faustas People aggratulationes mala Civitati ob Himself coecitatem obventura, re Cogitans, adeò est misericordia Commotus, ut etiam lachrymas profuderit, non super se occidendum, sed super Illam & propter Illius Exitium.
Pet. Mart. in 1 Sam. Cap. 30. ver. 4. Ita enim cōparati sumus à natura, ut quemadmodū si corpus vulneretur, erumpit sanguis: ita vulnerata anima, crumpunt lachrymae, lachryma enim est sanguisanimae. Guliel. Par. To. 1. l. de mor. p. 213. Lachrymae enim, ut ait H••ronymus, v•• quidam sanguis sunt animarū.
Pet. Mart. in 1 Sam. Cap. 30. ver. 4. Ita enim cōparati sumus à Nature, ut quemadmodū si corpus vulneretur, erumpit sanguis: ita vulnerata anima, crumpunt lachrymae, Lachryma enim est sanguisanimae. William. Par. To. 1. l. de mor. p. 213. Lachrymae enim, ut ait H••ronymus, v•• quidam sanguis sunt animarū.
Aug. lib. 3. de l. arb. ca. 19. Non tibi deputatur ad culpā, quod invitus ignoras, sed quod negligis quaerere quod ignoras: nec illud quod vulnerata membra non colligis, sed quod volentem sanare contemnis.
Aug. lib. 3. de l. arb. circa 19. Non tibi deputatur ad culpā, quod Unwillingly Ignoras, sed quod negligis quaerere quod Ignoras: nec illud quod vulnerata membra non colligis, sed quod volentem sanare contemnis.
Gualt. com. in Luc Hom. 176. Non fingamus nobis talē deū qui ut sanguinarii tyranni solent, hominū interitu delectatur, quis enim hoc vel cogitet, qui Christū reprobae gentis, & ad omnem impietatem devotae urbis, lachrymis prosecutū fuisse audit? Stel. com. in loc. Tardus est Christus in poena inferēda, & illam lachrymis manantibus pronūciat, et quasi coactus ingerit.
Walter. come. in Luke Hom. 176. Non fingamus nobis talē deū qui ut sanguinarii tyranni solent, hominū interitu delectatur, quis enim hoc vel cogitet, qui Christū reprobae gentis, & ad omnem impietatem devotae urbis, Lachrymis prosecutū Fuisse audit? Stel come. in loc. Tardus est Christus in poena inferēda, & Illam Lachrymis manantibus pronunciat, et quasi Coactus ingerit.
Hieron in loc. Non est opus Don ini perdere quos creavit, et quod ad crudelitatem magis quàm ad clementiam pertinet, et non est opus ejus punite peccantes, sed peregrinum et alienum ab eo, ut puniat qui salvator est, &c. Tremel. in loc. Christus ne reproborum exitio simpliciter delectatur. Tossan. com. in loc. Confirmat hic locus Deum invitum accedere ad ultionem, nisi quatenus id ejus justitia postulat, ut impoenitentibus poenas infligat.
Hieron in loc. Non est opus DONE ini Perdere quos Created, et quod ad crudelitatem magis quàm ad clementiam pertinet, et non est opus His punite peccantes, sed Peregrinum et Alienum ab eo, ut puniat qui salvator est, etc. Tremel. in loc. Christus ne reproborum Exitio simpliciter delectatur. Tossan. come. in loc. Confirmed hic locus God invitum accedere ad ultionem, nisi quatenus id His justitia postulat, ut impoenitentibus poenas infligat.
Stel. com. in Luc. pa. 234. Saepissime in V. T. Prophetae praedixerunt, calamitates & inf•rtunia populo Israelitico evētura, non verbis solū sed operib { us } & signis exterioribus: ut 1 Sā 15 27. 1 Reg. 11.30. Jer. 19.11.28.10, 11. Ezek. 5.1. sic in praesentia Christus &c. ostendit per has lachrymas, aliquando fore ut Hierosolymitani, licet nunc rideant, non mediocriter defleant.
Stel come. in Luke Paul. 234. Saepissime in V. T. Prophets praedixerunt, Calamities & inf•rtunia populo Israelitic evētura, non verbis solū sed Works { us } & signis exterioribus: ut 1 Sā 15 27. 1 Reg. 11.30. Jer. 19.11.28.10, 11. Ezekiel 5.1. sic in Presence Christus etc. ostendit per has lachrymas, aliquando before ut Jerusalemite, licet nunc rideant, non mediocriter defleant.
Bern. Ser. 3. in Rom. palm. Non solis oculis, sed quasi membris omnibus flevisse videtur, ut totū corpus ejus quod est Ecclesia, totius corporis lachrymis purgaretur.
Bern. Ser. 3. in Rom. palm. Non solis oculis, sed quasi membris omnibus flevisse videtur, ut totū corpus His quod est Ecclesia, totius corporis Lachrymis purgaretur.
Hilar. Pictavien. de Trin. l. 10. Christus non sibi flevit, sed vobis. Aug. in Io. Tract. 49. To. 9. Quare flevit Christus, nisi quia hominē flere docuit? Gerb. com. in loc. Sunt lachrymae invitantis, ut nos quoque lachrymas profundamus.
Hilar. Pictavien. de Trin. l. 10. Christus non sibi Flevit, sed vobis. Aug. in Io. Tract. 49. To. 9. Quare Flevit Christus, nisi quia hominē flere Doctrine? Gerb. come. in loc. Sunt lachrymae invitantis, ut nos quoque lachrymas profundamus.
Pint. comment. in Ezek cap. 9. v. 4. Nos contumelias in Deum jactas, & impia adversus ipsum facinora praetermittimus, si autem ipsi vel solo verbo vulneremur & in cos à qubus fuimus injuriis lacessiti impetum facimus, &c. & paulo post, lege divinas literas & replica animalium memoriam, inquire sanctorum patrum historias, & invenies passim, viros pietate illustres, &c. ob alierum sceleta quibus Deus offende batur, oculos suos vertisse in vivarum •achrymrum son•es.
Pint. comment. in Ezekiel cap. 9. v. 4. Nos contumelias in God jactas, & Impia Adversus ipsum facinora praetermittimus, si autem ipsi vel solo verbo vulneremur & in cos à qubus fuimus injuriis lacessiti Impetum facimus, etc. & Paul post, lege divinas literas & replica Animals memoriam, inquire sanctorum patrum historias, & Invenies passim, viros Piate illustres, etc. ob alierum sceleta quibus Deus offend batur, Eyes suos vertisse in vivarum •achrymrum son•es.
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Guliel. Paris. to. 1 li. de morib. pag 204. Nemo dubitet, quin pia corda tantò lachrymis compassionis uberius affluant, quanto proximorum peccata magis abundare, vel conspexerint, vel etiam audierint.
William. paris. to. 1 li. de Morib. page 204. Nemo dubitet, quin pia Corda tantò Lachrymis compassionis uberius affluant, quanto proximorum Peccata magis abundare, vel conspexerint, vel etiam audierint.
August. to. 10. de Sanctis serm. 13 pag. 322. Plangis mortuum, magis plange impiū, plange infidelem, &c. an verò in te non sunt viscera Christianae miserationis, ut plangas corpus à quo discessit anima, et non plangas animā à quâ recessit Deus?
August. to. 10. de Sanctis sermon. 13 page. 322. Plangis mortuum, magis plange impiū, plange Infidel, etc. an verò in te non sunt viscera Christian miserationis, ut plangas corpus à quo discessit anima, et non plangas animā à quâ recessit Deus?
Crysol Anthol. Sac. pag. 234. Q••d dic•m ingentium miseriatum acervos, clades innumeras, & multipliciū malorum iliadem, quibus nostri in Christo fratres, et ejusdem magni parentis filii, ante oculos miserrimè conficiuntur? ansumus tam duri, tam { que } dissimiles praestantiū hominū, et sanctissimorum, ut spectantes et sciētes nihil afficiant? Virg. Aencid. 2. Quis talia fando Myrmidonū Dolopumve aut duri miles Vlyssis Tēperet à lachrymis.
Chrysolite Anthol. Sac. page. 234. Q••d dic•m ingentium miseriatum acervos, clades innumeras, & multipliciū malorum iliadem, quibus Our in Christ Brothers, et ejusdem magni parentis Sons, ante Eyes miserrimè conficiuntur? ansumus tam Duri, tam { que } dissimiles praestantiū hominū, et sanctissimorum, ut spectantes et Knowing nihil afficiant? Virg Aencid. 2. Quis Talia Fando Myrmidonū Dolopumve Or Duri miles Vlyssis Tēperet à Lachrymis.
Crysol. Anthol. sac. pag. 219. Omne genus divinarum literarum fletū hominibus indicit &c. pleni sunt Prophetarum libri, &c. Euangelium quoque totū lachrymis, et imbre illo salutari madet.
Chrysolite. Anthol. sac. page. 219. Omne genus divinarum Literarum fletū hominibus indicit etc. Plenty sunt Prophetarum Libri, etc. Evangelium quoque totū Lachrymis, et Imbre illo Salutari madet.
Aug. enarrat. in Psal. p. 82. B.C. Sitienti mihi illum fontē quē qua bibere nōdum poteram, avidiùs meas lachrymas māducabam, non enim dixit, factae sunt lachrymae meae potus, ne ipse desiderasse videretur, sed servata illa siti qua rapior, servata illa siti, qua inardesco, ad fontes aquarum, panes mihi factae sunt lachrymae meae dum differor.
Aug. Enarrat. in Psalm p. 82. B.C. Sitienti mihi Ilum fontē quē qua bibere nōdum Poteram, avidiùs meas lachrymas māducabam, non enim dixit, factae sunt lachrymae meae Potus, ne ipse desiderasse videretur, sed servata illa siti qua rapior, servata illa siti, qua inardesco, ad Fontes aquarum, panes mihi factae sunt lachrymae meae dum differor.
Moller. in loc. Repetit querelam et cōfessionem tristissimis verbis amplificatam: q.d. hoc unicum me cruciat et affligi•, quod fentio me tibi peccasse &c. Ille dolor tantus est, ut etiamsi totus mundus me absolvat, tamen me quiescere non patiatur. Hominum enim levationes, si vel parcant mihi, vel adulandi causa extenuent scelus, vel blanditiis dolorem lenire studeant, adeò nihil proficiunt, ut sentram peccatum subinde fieri gravius.
Moller. in loc. Repetit querelam et cōfessionem tristissimis verbis amplificatam: Q.d hoc unicum me cruciate et affligi•, quod fentio me tibi peccasse etc. Isle dolour Tantus est, ut Even if totus World me absolvat, tamen me quiescere non patiatur. Hominum enim levationes, si vel parcant mihi, vel adulandi causa extenuent scelus, vel blanditiis dolorem lenire studeant, adeò nihil proficiunt, ut sentram peccatum Subinde fieri Gravius.
Petrus flevit et tacuit, quia quod defleri solet, non solet excusari, & 〈 ◊ 〉 defendi non potest, ablui potest. Ambros. to. 3. serm 46. Greg. Hom. 39. in Evang.
Peter Flevit et tacuit, quia quod defleri Solent, non Solent excusari, & 〈 ◊ 〉 defend non potest, ablui potest. Ambos to. 3. sermon 46. Greg. Hom. 39. in Evangelist
Chrys. to 1. hom. 3. ad pop. Antioch pag 44. Cassian. Collat 9. ca. 28. Cassiod. instit. divin. ca. 23. Guliel. l'aris. de sacram. poenit c. 5. Qui pungit cor confert sensum, propter hoc compūctio nominatur, ipsa poenitudo interior, quae de stulto corde sensum producit emendationis: vel ideo dicitur compunctio, quia quemadmodū arbores thuris et myrrhae, sudi bus ferreis vulnerantur, et ipsa vulneratione velut lachrymatae, aromata myrrhae et thuris proferunt: thus enim et myrrha, lachrymae sunt ejusmodi arborum, sed coagulatae, sic compuncta corda poenitentium, thus devotae orationis, & myrrham internae amaricationis emittunt.
Chrys. to 1. hom. 3. ad pop. Antioch page 44. Cassian. Collat 9. circa 28. Cassiodorus. Institutio. divine. circa 23. William. l'aris. de Sacrament. Repent c. 5. Qui pungit cor confert sensum, propter hoc compūctio nominatur, ipsa poenitudo interior, Quae de Stulto cord sensum producit emendationis: vel ideo dicitur Compunction, quia quemadmodū Arbores Thuris et myrrhae, sudi bus ferreis vulnerantur, et ipsa vulneratione velut lachrymatae, Aromata myrrhae et Thuris proferunt: thus enim et Myrrha, lachrymae sunt ejusmodi arborum, sed coagulatae, sic compuncta Corda Penitence, thus devotae orationis, & Myrrh internae amaricationis emittunt.
Cornelia Lap com in Pro. 4.25. Magna est vis oculorum ad cor et mentem vulnerandam: species enim visa per oculos transit ad cor et mentem, illiq, suam formam, et consequenter amorem velodium imprimit, quae species haeret in corde, etiam postquam res visa abierit. Ibid. ca. 23.27. Magna Sympathia cordis cum oculis, ut cor in oculis, et oculi in corde siti esse videantur: quod enim cor amat, ad illud intuendum dirigit oculos, ut objecto amato per visum et intuitumse pascat.
Cornelia Lap come in Pro 4.25. Magna est vis oculorum ad cor et mentem vulnerandam: species enim visa per Eyes transit ad cor et mentem, illiq, suam formam, et Consequently amorem velodium imprimit, Quae species Heretic in cord, etiam Postquam Rest visa abierit. Ibid circa 23.27. Magna Sympathia Cordis cum oculis, ut cor in oculis, et oculi in cord siti esse videantur: quod enim cor amat, ad illud intuendum dirigit Eyes, ut objecto amato per visum et intuitumse pascat.
Gaspar. Sanct. com. in Ier. pag. 326. Lachrymae latebras amant, ut liberiùs, et sine interpellatione fluant. & comment. in Lam. pag. 1046. Tempus nocturnum, maximè oportunum lugentibus: et quia tenebrae ipsae animum aegrū magis ac magis contrahunt, et quia silentiū ipsum nocturnum ab ea cogitatione non •init animum abduci, quae graviter excruciat.
Gaspar. Sanct. come. in Jeremiah page. 326. Lachrymae latebras amant, ut liberiùs, et sine interpellatione fluant. & comment. in Lam. page. 1046. Tempus Nocturne, maximè oportunum lugentibus: et quia tenebrae ipsae animum aegrū magis ac magis contrahunt, et quia silentiū ipsum Nocturne ab ea cogitation non •init animum abduci, Quae Graviter excruciate.
August. to. 5. de civit. Dei ad Marcell. l. 20. p. 191. Q••ntò quisque sanctior est, et desiderit sancti plenior, tanto est ejus in orando fletus ube•ior.
August. to. 5. de Civit. Dei ad Marcellus. l. 20. p. 191. Q••ntò Quisque sanctior est, et desiderit sancti plenior, tanto est His in Praying Tears ube•ior.
Io. Bient. cam. in loc. Hae lachryme ut ex insimis Christi e••nant, ita produnt non ipsius tantū, sed etiam Dei p•tris su• affectū erg• homines pereuntes, &c. declaravit volūtatē Patri• sui, tam verbis quā •••rib { us }, ut fletu & lachrymis super urbe Hierusal. his n. manifeste videm { us }, Deum maximo ommū dolore propter homines pereuntes affici, &c. etsi non dolet Deus sua natura ut homines dolēt, auamē doloris affectus propter homines percuntes divino quodāmodo in deo sum•• { us } est.
Io. Bient. cam. in loc. Hae lachryme ut ex insimis Christ e••nant, ita produnt non Himself tantū, sed etiam Dei p•tris su• affectū erg• homines pereuntes, etc. declaravit volūtatē Patri• sui, tam verbis quā •••rib { us }, ut fletu & Lachrymis super City Jerusalem. his n. manifest videm { us }, God Maximo ommū dolore propter homines pereuntes affici, etc. Though non Dolet Deus sua Nature ut homines dolent, auamen doloris affectus propter homines percuntes divino quodāmodo in God sum•• { us } est.
Zanch. de nat. Dei, l. 3. c. 4. q. 3. Quaedam vult Deus conditionaliter, ut omnes homines servari si velint, legem implere, aut in Christū credere, & jux•• hanc sensum illud Apostoli quidam interpretātur, 1 Tim. 2.4. proinde quia non omnes praest•nt conditionem, idcirco non omnes servantur, &c. Paulo post, Haec voluntas vocatur antecedens, id { que } proptereae quod Deus antequam aliquē vel coelo beet, vel puniat, praemittit praecepta quibus significat quid sibi gratum sit, deinde subdit minas et promissiones, quib { us } quid facturus de nobis sit, si non obtemperemus, et contrà quid largiturus, si obediamus, declarat. Eadē tradit in Mis. l. 3. de pr. sa. ex thes. 2. de vol. Dei Pol. par. theol. de vol. Dei. Cōditionalis voluntas Dei est, qua quaedā vult cum adjuncta conditione, & haec vocatur antecedens, quia antecedit praemium vel poenam proposita in promissionibus vel comminationibus; hac vult Deus omnes homines etiam reprobos salvos fieri, et ad agnitionem veritatis venire, nimirum si promissionibus et praedicationi Evangelii fidem habeant & obtemperent, &c. Eadem tradit Synt. theol. l. 2. c. 19.
Zanchius de nat. Dei, l. 3. c. 4. q. 3. Quaedam vult Deus conditionaliter, ut omnes homines servari si velint, legem implere, Or in Christū Believe, & jux•• hanc sensum illud Apostles quidam interpretātur, 1 Tim. 2.4. Therefore quia non omnes praest•nt conditionem, Idcirco non omnes servantur, etc. Paul post, Haec Voluntas vocatur antecedens, id { que } proptereae quod Deus antequam aliquē vel coelo beet, vel puniat, praemittit praecepta quibus significat quid sibi gratum sit, Deinde subdit minas et Promises, quib { us } quid Facturus de nobis sit, si non obtemperemus, et contrà quid largiturus, si obediamus, Declarat. Same tradit in Mis. l. 3. de Pr sa. ex these. 2. de vol. Dei Pol. par. Theology. de vol. Dei. Cōditionalis Voluntas Dei est, qua quaedam vult cum Adjuncta condition, & haec vocatur antecedens, quia antecedit Premium vel poenam proposita in promissionibus vel comminationibus; hac vult Deus omnes homines etiam reprobos salvos fieri, et ad agnitionem veritatis venire, Nimirum si promissionibus et praedicationi Evangelii fidem habeant & obtemperent, etc. Same tradit Saint Theology. l. 2. c. 19.
Aug. Enc•yrid. ad Lauren. c. 103. Decimatis omne olus, &c. Sicut hic omne olus, omne olerum genus, ita et illic omnes homines, omne hominum gen { us } intelligere possumus, et quocun { que } alio modo intelligi potest, dum tamē credere non cogamur, aliquid omnipotentem Deum voluisse fieri, factumque non esse.
Aug. Enc•yrid. ad Lauren. c. 103. Decimatis omne olus, etc. Sicut hic omne olus, omne olerum genus, ita et illic omnes homines, omne hominum gen { us } intelligere possumus, et quocun { que } Alio modo intelligi potest, dum tamē Believe non cogamur, Aliquid omnipotentem God Voluisse fieri, factumque non esse.
Epist. 107. vit. Si quo alio modo illa verba apostolica intelligi possunt, ut tamē huic apertissimae veritati, in qua videmus tam multos, volentibus hominibus, sed Deo nolēte salvos non fieri, contraria esse non possint.
Epistle 107. vit. Si quo Alio modo illa verba apostolica intelligi possunt, ut tamē huic apertissimae Veritati, in qua Videmus tam multos, volentibus hominibus, sed God nolente salvos non fieri, contraria esse non possint.
Bespad art. falso sibi impositos art. 2. Remota ergo hac discretione, quā divina scientia intra secretū suae justitiae continet, sincerissime credendū est ac profitendū, Deum velle ut omnes homines salvi fiant, &c. Paulo post, Ex quibus quod multi pereunt, percuntiū est meritum; quod multi salvantur, salvantis est donum, ut enim reus damnetur, inculpabilis est Dei justitia; ut autem reus justificetur, ineffabilis Dei gratia est.
Bespad art. False sibi impositos art. 2. Remota ergo hac discretion, quā Divine scientia intra secretū suae justitiae Continet, sincerissime credendum est ac profitendun, God velle ut omnes homines Salvi fiant, etc. Paul post, Ex quibus quod multi pereunt, percuntiū est Merit; quod multi salvantur, salvantis est Donum, ut enim Rhesus damnetur, inculpabilis est Dei justitia; ut autem Rhesus justificetur, ineffabilis Dei Gratia est.
Chrys. hom. 1. in epist ad Ephes. Damas. l. 2. de fide orthod. cap. 29. Prosper. l. 2. de vocat. gen c. 19. et 25. Ambros. 2. de vocat. gen. ca 1. Gerb. lo. to. 2 pag. 186. Meisn. Anthrop. deca. 2. disp. 2. q. 1. dist. 2. Paul. Testard. synops. Doctr. de nat. et grat thes. 298. Sluter. Philant. Divina. ca. 2. Muscul. lo. co•. de dispensatione gratiae Dei. pag. 272.
Chrys. hom. 1. in Epistle ad Ephesians Damas. l. 2. de fide Orthodoxy. cap. 29. Prosper. l. 2. de vocat. gen c. 19. et 25. Ambos 2. de vocat. gen. circa 1. Gerb. lo. to. 2 page. 186. Meisn. Anthrop. decam. 2. Disp. 2. q. 1. Dist. 2. Paul. Testard. Synopsis. Doctrine de nat. et great these. 298. Sluter. Philant. Divine. circa 2. Muscul. lo. co•. de Dispensation Gratiae Dei. page. 272.
Calvin. comment. 1 Tim. 2. 1, 2. Orationes jubet non pro fidelibus modò concipi, sed pro universo genere humano &c. Videatur Aug to. 2 ep. 107 Vitali Carthaginensi.
calvin. comment. 1 Tim. 2. 1, 2. Orationes jubet non Pro fidelibus modò concipi, sed Pro universo genere Human etc. Videatur Aug too. 2 Epistle. 107 Vitali Carthaginensi.
Bernard ser. 5. in natali Domini. Deus ex se sumit seminariummi serendi: quod judicat & condemnat nos, eum quodammodo cogimus, ut longè aliter de corde ipsius miseratio, quam animadversio procedere videatur.
Bernard ser. 5. in Natal Domini. Deus ex se Sumit seminariummi serendi: quod judicat & condemnat nos, Eum quodammodo cogimus, ut long aliter de cord Himself miseratio, quam animadversio procedere Videatur.
Bernard. ser. 1. in purificat. Mariae. Omnibus offertur, & in communi posita est Dei misericordia: nemo illius expe•s est, nisi qui renuit. See Dr P. ser. on Rom. •. 17. pa 9. 10. 11. &c. H. Scud. his Chrystians daily walke ca. 15. s. 2. pag. 458. Culverwell his Treatise of Fa. p. 29.
Bernard. ser. 1. in purificat. Mary. Omnibus offertur, & in Communi Posita est Dei misericordia: nemo Illius expe•s est, nisi qui Renew. See Dr P. ser. on Rom. •. 17. Paul 9. 10. 11. etc. H. Scud. his Christians daily walk circa 15. s. 2. page. 458. Culverwell his Treatise of Fa. p. 29.
Calvin comm. in loc. Mirus hic erga humanum genus amor, quod omnes vult esse salvos, & ultrò pereuntes in salutem colligere paratus est, &c. omnibus enim promiscuè manum porrigit Deus, in Evangelio.
calvin command. in loc. Mirus hic Erga humanum genus amor, quod omnes vult esse salvos, & ultrò pereuntes in salutem colligere Ready est, etc. omnibus enim promiscuè manum porrigit Deus, in Evangelio.
See Culverw. his apologie annexed to his treatise of faith Calv. com in loc. Ideireo Christ { us } vitā attulit, quia coelestis pater genus humanū quod amat, pe•ire nolit, &c. universalē notā apposuit, tum ut promiscuè omnes ad vitae participationē invi•et, tum ut praecîdat occasionem incredulis. Eodem etiam pertinet nomen Mundi, quo prius usus est, &c. se toti mundo propitium esse •stēdit, cum sine exceptione omnes ad fidem Christi vocat, quae nihil aliud est quam ingressus in vitam, &c patet omnibus Christus, et expositus est.
See Culverw. his apology annexed to his treatise of faith Calvin come in loc. Ideireo christ { us } vitā attulit, quia coelestis pater genus humanū quod amat, pe•ire nolit, etc. Universalem notan apposuit, tum ut promiscuè omnes ad vitae participationē invi•et, tum ut praecîdat occasionem incredulis. Eodem etiam pertinet Nome Mundi, quo prius usus est, etc. se Totius mundo propitium esse •stēdit, cum sine exception omnes ad fidem Christ vocat, Quae nihil Aliud est quam ingressus in vitam, etc. patet omnibus Christus, et expositus est.
Muscu. de dis. grat. Dei in loc. com. pag. 268. Parata est gratia Dei, et exposita toti orbi, perinde ac solis beneficium, calorem ac splendorem suum passim effundentis, omnibus est paratum. Et. p. 272. Hujus verò (sc. gratiae) dispensatio, ad universas totius orbes nationes, ac mortales omnes, divina est bonitate destinata. Item de Philanthropia Dei, pa. 767. Quintum Philanthropiae Dei argumentū, est in redemptionis nostrae dispensatione, quae complectitur vocationem generalem, qua per evangelium regni sui, cunctas totius orbis nationes, ad coelestem gratiam vocavit. Act. syn. Dor. ar. 2. thes. 5. Promissio Evangelii, omnibus populis et hominibus, ad quos Deus pro suo beneplacito mittit Evangelium, promiscuè et indiscriminatim annunciari, et proponi debet, cum resipiscentiae et fidei mandato. Sent. Theol. mag. Brit. art. 2 thes. 5. In Ecclesia juxta Evangelii promissum, salus omnibus offertur. Zanch. suppl. ad Sen. Arg. de praed. thes. 8. Promissiones cum sint universales, quibus Deus gratiam suam offert, ideo nemo scipsum excludat, sed cum pariter omnes peccaverimus, omnes ex aequo salutem oblatam apprehendamus.
Muscu. de dis. great. Dei in loc. come. page. 268. Parata est Gratia Dei, et exposita Totius Orbi, Perinde ac solis beneficium, calorem ac splendorem suum passim effundentis, omnibus est Paratum. Et. p. 272. Hujus verò (sc. Gratiae) Dispensation, ad universas totius orbs Nations, ac mortales omnes, Divine est bonitate destinata. Item the Philanthropia Dei, Paul. 767. Quintum Philanthropiae Dei argumentū, est in redemptionis Nostrae Dispensation, Quae complectitur vocationem General, qua per evangelium Regni sui, cunctas totius Orbis Nations, ad Celestial gratiam vocavit. Act. sin. Dor. Are. 2. these. 5. Promissio Evangelii, omnibus populis et hominibus, ad quos Deus Pro Sue beneplacito Sends Evangelium, promiscuè et indiscriminatim annunciari, et proponi debet, cum resipiscentiae et fidei Commandment. Sent. Theology mag. Brit. art. 2 these. 5. In Ecclesia juxta Evangelii Promise, salus omnibus offertur. Zanchius Supple. ad Sen. Argument de Praed. these. 8. Promises cum sint universales, quibus Deus gratiam suam offered, ideo nemo scipsum excludat, sed cum pariter omnes peccaverimus, omnes ex Aequo salutem oblatam apprehendamus.
Sanct. Avitus. Alcim. lib. 4. de diluvio. Occultus brutis in sensibus ardet Terror, et expectans agitat formidine mētem; Ast homines quos sors certi discriminis urget, Vicinà nec morte pavent. &c.
Sanct. Avitus. Alcim. lib. 4. de Diluvio. Occultus brutis in sensibus Ardet Terror, et Expectans agitat formidine mētem; Ast homines quos sors certi discriminis urget, Vicinà nec morte pavent. etc.
Bulling. com. in loc. Ne diceres, non aude• Deū precibus meis fatigare, in praesentia dixit, Petite et dabitur. Imo ne causareris hanc sententiam fortassis ad te nihil pertinere, addit: quisquis enim petit, &c. Muscul com. in loc. Ita comparata est divina bonitas, ut nemo sit futurus cui non detur, dummodo petat; nemo sit qui non sit inventurus, dummodo quaerat; nemo sit excludendus, modo pulset. Sent. Theol. mag. Brit. art. 2 thes 4 In merito mortis Christi, fundatur universale promissum evangelicum, juxta quod Omnes in Christū, remissionem peccatorum, et vitam aeternam reipsa consequantur. Caejet. com. in loc. Quodlibet horum trium definitur, efficax, universaliter.
Bulling. come. in loc. Ne declare, non aude• Deū precibus meis fatigare, in Presence dixit, Petite et dabitur. Imo ne causareris hanc sententiam Fortassis ad te nihil pertinere, Addit: quisquis enim petit, etc. Muscul come. in loc. Ita Comparata est Divine bonitas, ut nemo sit Future cui non detur, dummodo petat; nemo fit qui non sit inventurus, dummodo quaerat; nemo fit excludendus, modo pulset. Sent. Theology mag. Brit. art. 2 these 4 In merito mortis Christ, fundatur universal Promise Evangelical, juxta quod Omnes in Christū, remissionem peccatorum, et vitam aeternam Reipsa consequantur. Caet. come. in loc. Quodlibet horum trium definitur, Effective, universaliter.
Muscul. com. in Ioan. c. 3.16. Neque putare quisquam debet dilectionē hāc Dei, ob id ad se min { us } pertinere, quod in genere destinata est omnibus: ut enim nemo est mortalium, qui non sit mundi hujus à Deo dilecti portio: ita nemo est ad quem non pertineat divina ista dilectio, nisi sit, qui incredulita•e sua, seipsum à beneficio illius excludat.
Muscul. come. in Ioan. c. 3.16. Neque putare quisquam debet dilectionē hāc Dei, ob id ad se min { us } pertinere, quod in genere destinata est omnibus: ut enim nemo est mortalium, qui non sit mundi hujus à God Dilecti portio: ita nemo est ad Whom non pertineat Divine ista Love, nisi sit, qui incredulita•e sua, seipsum à Benefit Illius excludat.
Aret. com. in Joan. 1.9. Illuminat omnem hominem, &c. potest intelligi hic locus de oblata gratia, quae omni mortaliū generi offertur, &c. Christi enim beneficiū omnibus offertur sine discrimine. Perer. com. in Io. 1.9. Dicendum divinum lumē lucere omnib { us }, qui omnibus propositum et oblatum est. Tolet. com. in Ioa. 1.9. Dicitur lux illa omnem hominem illuminare, sicut et sol, qui sufficiens lumen expandit, ut omnes illuminet, et omnibus propositus est, ut videant. Lorin. com. in 2 Pet. 3.9. Hinc porro elicitur, &c. paratā semper in hac vita, hominibus gratiam esse, &c. nec ullam poni exceptionem debere, vel in peccatis, vel in peccatoribus, quantumlibet peccaverint.
Aret. come. in Joan. 1.9. Illuminate omnem hominem, etc. potest intelligi hic locus de oblata Gratia, Quae omni mortaliū generi offertur, etc. Christ enim beneficiū omnibus offertur sine Discrimine. Peter come. in Io. 1.9. Dicendum Divinum lumē Luce omnib { us }, qui omnibus propositum et oblatum est. Tolet come. in Joah. 1.9. Dicitur lux illa omnem hominem illuminare, sicut et sol, qui Sufficiens lumen Expanded, ut omnes illuminet, et omnibus propositus est, ut See. Lorin. come. in 2 Pet. 3.9. Hinc porro elicitur, etc. paratā semper in hac vita, hominibus gratiam esse, etc. nec ullam Poni exceptionem Debere, vel in peccatis, vel in peccatoribus, quantumlibet peccaverint.
Bernard. epist. 77. Si non loquutus fuissem eis, &c. Ostendens sine dubio non ante censeri inexcusabiles de contemptu, quam ad ipsorum usque notitiam jussio perveniret, nam si loquutus fuisset sed non eis, inobedientiae culpam ignorantia nihilominus excusaret. Vide Aug. in Evan. Ioan. tract. 89. in ep. Ioan. tr. 6. & sermo. 11. de Verb. Dom. & epist. 105. Estius in sent. l. 2. d. 22. s. 14. Ignorantia juris positivi, reddit actum involuntarium, quoad rationem peccati; nam qui eum facit nescit esse prohibitum: non est autem ejusmodi actus peccatum, nisi quatenus prohibitus est. Sylvius comment. in Thom. 2.2. q. 10. arti. 1. Observandum est infidelitatem, aliam esse negativam, aliam privativam, aliam contrariam: Negativa, est nuda fidei carentia, in eo cui fides vel non est annuntiata, vel certè non sufficienter; talem infidelitatem habent ii, qui vel de fide nihil audiverunt, vel audiverunt quidem, sed ita obiter, ut mysteria fidei nondum sunt eis ostensa esse evidenter credibilia. Privativa infidelitas, est carentia fidei in eo qui potuit ac debuit credere, sed non voluit, etiamsi nullum habeat ertorem positivum in intellectu, ut quando aliquis non vult fidem audire, vel auditam, sufficienterque propositam, omittit acceptare. Infidelitas contraria, est carentia fidei, in eo, cui, etsi fides sit sufficienter proposita, non vult tamen credere, sed vel expresse et formaliter, negat aliquam propositionem pertinentem ad fidem, vel asserit errorem tali propositioni contrarium. Infidelitas merè negativa, non est peccatum, sed infidelitas contraria vel privativa, ejus qui doctrinam fidei, sufficienter sibi propositam, non acceptat, peccatum est, sive positivum errorem fidei contrarium habeat, sive non habeat.
Bernard. Epistle. 77. Si non loquutus fuissem eis, etc. Ostendens sine dubio non ante censeri inexcusabiles de contemptu, quam ad Ipsorum usque notitiam jussio perveniret, nam si loquutus fuisset sed non eis, inobedientiae Fault ignorantia nihilominus excusaret. Vide Aug. in Evan Ioan. tract. 89. in Epistle. Ioan. Tr. 6. & sermon. 11. de Verb. Dom. & Epistle. 105. Estius in sent. l. 2. d. 22. s. 14. Ignorantia Juris positivi, Render Acts involuntarium, quoad rationem peccati; nam qui Eum facit nescit esse prohibitum: non est autem ejusmodi actus peccatum, nisi quatenus prohibitus est. Sylvius comment. in Tom 2.2. q. 10. Arti. 1. Observandum est infidelitatem, aliam esse negativam, aliam privativam, aliam contrariam: Negativa, est nuda fidei Carentia, in eo cui fides vel non est annuntiata, vel certè non sufficienter; talem infidelitatem habent ii, qui vel de fide nihil audiverunt, vel audiverunt quidem, sed ita obiter, ut Mysteries fidei Nondum sunt eis ostensa esse Evidently credibilia. Privative infidelitas, est Carentia fidei in eo qui Potuit ac Debt Believe, sed non voluit, Even if nullum habeat ertorem positivum in intellectu, ut quando aliquis non vult fidem Audire, vel auditam, sufficienterque propositam, omittit acceptare. Infidelitas contraria, est Carentia fidei, in eo, cui, Though fides fit sufficienter proposita, non vult tamen Believe, sed vel express et formaliter, negate aliquam propositionem pertinentem ad fidem, vel asserit errorem tali propositioni Contrary. Infidelitas merè Negativa, non est peccatum, sed infidelitas contraria vel Privative, His qui Doctrinam fidei, sufficienter sibi propositam, non acceptat, peccatum est, sive positivum errorem fidei Contrary habeat, sive non habeat.
Basil. Seleu 〈 ◊ 〉. 23. Norunt ex his quae perp•tiuntur, se tormentis ob••xios. Ne { que } tantū apud eos m••tū potuit improb••as, ut illatae ob siagitia poenae oblivionem inducat.
Basil. Seleucus 〈 ◊ 〉. 23. Norunt ex his Quae perp•tiuntur, se tormentis ob••xios. Ne { que } tantū apud eos m••tū Potuit improb••as, ut illatae ob siagitia Poenae oblivionem inducat.
Ruiz. de voluntate Dei, disput. 20 s. 6. Quia Deus vult medium salutis, formaliter ut medium, convincitur eum velle singulorum salutem, quae est finis, et consequenter non habere voluntatem antecedentem, impediendi consequutionem finis: quia medium formaliter, ut medium, quiddiattivè consistit in eo, quod destinetur ad finem actualiter consequendum: qui ergo antecedenter, et quantum est ex parte suâ, impedimentū medio vult opponere, ne finem actualiter cōsequatur, eo ipso vult in medio, non exerceri rationem medii: nam qui vult medium formaliter ut medium, vult illud propter finem, unde prius, et magis vult finem.
Ruiz. de voluntate Dei, dispute. 20 s. 6. Quia Deus vult medium Salutis, formaliter ut medium, convincitur Eum velle singulorum salutem, Quae est finis, et Consequently non habere voluntatem antecedentem, impediendi consequutionem finis: quia medium formaliter, ut medium, quiddiattivè consistit in eo, quod destinetur ad finem actualiter consequendum: qui ergo Antecedent, et quantum est ex parte suâ, impedimentū medio vult opponere, ne finem actualiter cōsequatur, eo ipso vult in medio, non exerceri rationem medii: nam qui vult medium formaliter ut medium, vult illud propter finem, unde prius, et magis vult finem.
Aquin. 1.2 q. 8. art. 3. Voluntas potest ferri in finem, in quantum hujusmodi, sine hoc quod feratur in ea quae sunt ad finem, sed in ea quae sunt ad finem, in quantum hujusmodi, non potest ferri, nisi feratur in finem.
Aquinas 1.2 q. 8. art. 3. Voluntas potest ferri in finem, in quantum hujusmodi, sine hoc quod feratur in ea Quae sunt ad finem, sed in ea Quae sunt ad finem, in quantum hujusmodi, non potest ferri, nisi feratur in finem.
Mat. Martin. in Schol. Premens. professor. com. in Psal. 2. pag. 285. Non dubitabo in eo me nunc statu vitae esse, ubi misericordiae janua patet, ut ego non possum esse tam cupidus ad ingrediendum per eam, quin Deus longè sit promptior, ad me recipiendum: absit enim ut mihi quisquam persuadeat, me esse proniorem ad diligendum Deum, quam ille sit ad me amandum: hac itaque ignominia Deum meum neutiquam asficiam, ut existimare velim, me esse melius affectum in Deum, quam ille sit in me animatus.
Mathew Martin. in Schol. Premens. professor. come. in Psalm 2. page. 285. Non dubitabo in eo me nunc Statu vitae esse, ubi Mercy janua patet, ut ego non possum esse tam cupidus ad ingrediendum per eam, quin Deus long sit promptior, ad me recipiendum: absit enim ut mihi quisquam persuadeat, me esse proniorem ad diligendum God, quam Isle sit ad me amandum: hac itaque Ignominia God meum neutiquam asficiam, ut existimare velim, me esse Better affectum in God, quam Isle sit in me animatus.
Sen. Theol. mag Brit. ar. 3. & 4. ad thes. 3. Ex natura beneficii oblati, et verbo Dei apertissimo, judicandū est de illis gratiae auxiliis, quae hominib { us } suppeditantur, non autem ex abusu, aut eventu. Cum igitur Evangeliū, ex sua natura vocet homines ad poenitentiam et salutem, cum gratiae excitamenta eodem tendant, nihil hic simulatè à Deo agi putandum est.
Sen. Theology mag Brit. Are. 3. & 4. and these. 3. Ex Nature Beneficii oblati, et verbo Dei apertissimo, judicandum est de illis Gratiae auxiliis, Quae hominib { us } suppeditantur, non autem ex abusu, Or eventu. Cum igitur Evangeliū, ex sua Nature vocet homines ad poenitentiam et salutem, cum Gratiae excitamenta Eodem tendant, nihil hic simulatè à God agi putandum est.
Heming. ad Eph. c. 1. ver. 6. pa. 386. Cum Deus invitat omnes per praedicationē Evangelii ad fidem, non est dubitādū, quin revera velit omnium salutem: absit enim à piis mētib { us } procul, entire cor miserétis disc•e pare à voce vocantis.
Heming. ad Ephesians c. 1. ver. 6. Paul. 386. Cum Deus invitat omnes per praedicationē Evangelii ad fidem, non est dubitandum, quin Indeed velit omnium salutem: absit enim à piis mentib { us } procul, entire cor miserétis disc•e pare à voce vocantis.
Musc. com. in loc. Divina providentia, non solū in Christo considerat, quibus bonis egeamus, sed et ad petendū allicit, ad dandū patara et exposita, modo petamus. Ferus in lo. Nulla igitur nobis, remanet excusatio, si spiritualia bona non consequamur: signū enim est quod ea non petimus.
Music come. in loc. Divine Providentia, non solū in Christ considerate, quibus bonis egeamus, sed et ad petendun allicit, and dandun patara et exposita, modo petamus. Ferus in lo. Nulla igitur nobis, remanet excusatio, si spiritualia Bona non consequamur: signū enim est quod ea non Petimus.
Math. Martin. in Schol. Bremen. Professor. com. in Psal. 2. pag. 270. Deum meum nunquam hac ignominia asficiam, ut opinati velim, vel etiam levissimè in animi mei superficiē admittere hanc cogitationē, quod De { us } forte aliud externo verbo sentiat, aliud animo suo cogitet. Ibid. pag. 287. Si uspiam verbi proprietas retinenda est, ibi certe ubi de Dei amore erga homines, & de pietate erga Deū agitur: alioquin omnis consolatio, & omnis vitae emendandae cura, uno impulsu penitus prosternetur: si enim quicquid tandem egeris, vel omiseris, eundem te rerum exitum habiturum putes, cui usui erunt tam suaves Dei promissiones? cui fini tam dirae comminationes? hoc ita { que } omnis religionis caput teneo, Deū sincerè velle, quod se velle dicit, & quidem eo ipso modo quo id dicit, id est, sub conditione, non absolutè, & sine conditione.
Math. Martin. in Schol. Bremen. Professor. come. in Psalm 2. page. 270. God meum Never hac Ignominia asficiam, ut opinati velim, vel etiam levissimè in animi mei superficien admittere hanc cogitationē, quod De { us } forte Aliud externo verbo sentiat, Aliud animo Sue cogitet. Ibid page. 287. Si uspiam verbi Propriety retinenda est, There certain ubi de Dei amore Erga homines, & de Piate Erga Deū agitur: Alioquin omnis consolatio, & omnis vitae emendandae Cure, Uno impulsu penitus prosternetur: si enim quicquid tandem egeris, vel omiseris, eundem te rerum exitum habiturum putes, cui usui erunt tam suaves Dei Promises? cui fini tam dirae comminationes? hoc ita { que } omnis Religion caput Teneo, Deū sincerè velle, quod se velle dicit, & quidem eo ipso modo quo id dicit, id est, sub condition, non absolutè, & sine condition.
Ruiz de volun. Dei, disp. 21. s. 1. Affectus tristitiae propriè in Deum cadere non potest, resecata tamen illius imperfectione, debem { us } in Deo relinquere integra, quaecun { que } absque imperfectione verificari possunt. propriè igitur Deo convenit displicentia illius mali, propter cujus praesentiam dolere, at { que } tristari dicitur. Sed non quaelibet displicentia meretur tristitiae nomen, sed illa tantum quae est de amissione alicujus boni, quod amabat De { us } et de siderabat: nam amor est causa tristitiae, sicut caeterarū affectionū animae, ut ait Aug. de Civ. Dei, l. 14. c. 7. & 9. & Aquin. 1. 2. q. 36. ar. 3. Cum ergo De { us } tristatur & dolet, quod nolūt homines propriae saluti consulere, sed eligunt potius in aeternum perire, ergo quod ex se est, amat & concupiscit, ut iidē ipsi homines, qui de facto pereunt, non pereant in aeternum, sed actualiter velint propriae saluti consulere: nam alioquin Deus procuraret suae tristitiae causam, quod vix potest in hominē sanae mentis cadere, nedum in Deū: deinde, non pretatis, sed crudelitatis officium esset, misetis condolere, occultè tamen procurando, & disponendo, ut illis sit absolutè impossibile, actualiter evadere miseriam: porro cum Christus Dominus loquitur in quantum Deus & homo, certe humanitatis affectus divinis debent aptè correspondere.
Ruiz de volun. Dei, Disp. 21. s. 1. Affectus tristitiae propriè in God Cadere non potest, resecata tamen Illius imperfection, debem { us } in God Relinquere Whole, quaecun { que } absque imperfection verificari possunt. propriè igitur God convenit displicentia Illius mali, propter cujus praesentiam Dolere, At { que } tristari dicitur. Said non Quaelibet displicentia meretur tristitiae Nome, sed illa Tantum Quae est de amission alicujus boni, quod amabat De { us } et de siderabat: nam amor est causa tristitiae, sicut caeterarū affectionū Spirits, ut ait Aug. the Civ. Dei, l. 14. c. 7. & 9. & Aquinas 1. 2. q. 36. Are. 3. Cum ergo De { us } tristatur & Dolet, quod Nolunt homines propriae Saluti Consult, sed eligunt potius in aeternum perire, ergo quod ex se est, amat & concupiscit, ut iiden ipsi homines, qui de facto pereunt, non pereant in aeternum, sed actualiter velint propriae Saluti Consult: nam Alioquin Deus procuraret suae tristitiae Causam, quod vix potest in hominē Sanae mentis Cadere, nedum in Deū: Deinde, non pretatis, sed crudelitatis officium esset, misetis Condolere, occultè tamen procurando, & disponendo, ut illis sit absolutè impossibile, actualiter evadere Miseriam: porro cum Christus Dominus loquitur in quantum Deus & homo, certain humanitatis affectus divinis debent aptè correspondere.
Calv. com. in loc. Malignos nos reddit NONLATINALPHABET, quia dum sibi quis { que } plus satis addictus est, alios praeterit ac negligit: atqui hoc vitium superat paternus amor, ut homines sui obliti, se in filios plusquā liberaliter effundant. Vnde autem id, nisi quia Deus, à quo descēdit omnis paternitas, particulam suae bonitatis corū cordibus instillat? quod si tantū ad beneficentiam valent guttulae, quid ab ipso mart inexhausto sperandum est? an restrict { us } esset Deus, qui hominū corda sic aperit?
Calvin come. in loc. Malignos nos Render, quia dum sibi quis { que } plus satis addictus est, Alioth Preterit ac negligit: Atqui hoc Vitium superat Paternus amor, ut homines sui obliti, se in Sons plusquā liberaliter effundant. Vnde autem id, nisi quia Deus, à quo descēdit omnis paternitas, particulam suae bonitatis corū cordibus instillat? quod si tantū ad beneficentiam valent guttulae, quid ab ipso mars inexhausto sperandum est? an restrict { us } esset Deus, qui hominū Corda sic Aperitif?
Zanch. de nat. Dei l. 5 c. 2. An non hac ratione Deum in animo tuo perstringis mendacii, qui tibi verbo quidem dicat te velle servare, & c? interim tamen licet tu velis in Christum credere, et ita servari ipse tamen nolit?
Zanchius de nat. Dei l. 5 c. 2. an non hac ratione God in animo tuo perstringis Mendaciously, qui tibi verbo quidem dicat te velle servare, & c? interim tamen licet tu velis in Christ Believe, et ita servari ipse tamen nolit?
Zaneb. de nat. Dei, l. 5. c. 2. Nonne igitur reprobis illudit, quum vocat ad salutem? Minimè; quia vocat cos cum conditione, se velle cos servare, si ipsi velint in Christum credere, et sibi obedire, &c. ita apparet Deum illis non illudere, quia per ipsum non stat, quò minus juxta promissionem conditionalem serventur, sed culpam in ipsis reprobis haerere, quod nolint in Christum credere.
Zaneb. de nat. Dei, l. 5. c. 2. Nonne igitur reprobis illudit, Whom vocat ad salutem? Minimè; quia vocat cos cum condition, se velle cos servare, si ipsi velint in Christ Believe, et sibi Obedire, etc. ita Appears God illis non illudere, quia per ipsum non stat, quò minus juxta promissionem conditionalem serventur, sed Fault in Ipse reprobis haerere, quod nolint in Christ Believe.
Sent. Theol. Mag. Brit. artic. 3, & 4. Thes. 2.3, & 4. 1 Sunt quaedam effecta interna ad conversionem praevia, quae virtute verbi spiritusque in nondum justificatorum cordibus excitantur, &c. 2 Quos Deus mediante verbo, per Spiritū suum hunc in modū asficit, cos ad fidem conversionemque verè et seriò vocat. 3 Quos ita effecit, non deserit, nec desistit in vera ad conversionem via promovere, priusquam ab illis per neglectionem voluntariam, aut hujus gratiae initialis repulsam, deseratur.
Sent. Theology Mag. Brit. artic. 3, & 4. Thebes 2.3, & 4. 1 Sunt quaedam effecta Interna ad conversionem praevia, Quae virtute verbi spiritusque in Nondum justificatorum cordibus excitantur, etc. 2 Quos Deus Mediante verbo, per Spiritū suum hunc in modum asficit, cos ad fidem conversionemque verè et seriò vocat. 3 Quos ita effecit, non deserit, nec desistit in vera ad conversionem via promovere, priusquam ab illis per neglectionem voluntariam, Or hujus Gratiae Initialis repulsam, deseratur.
Act. Synod. pag. 133. de art. 2. thes. 1. Est communis quaedam Dei NONLATINALPHABET, quâ dilexit totum genus humanum lapsum, & seriò omnium salutem voluit.
Act. Synod. page. 133. de art. 2. these. 1. Est Communis quaedam Dei, quâ dilexit totum genus humanum lapsum, & seriò omnium salutem voluit.
Act. Synod. art. 2. thes. 26. pag. 138. 1 Vt Scripturae possint non contorte conciliari. 2 Vt maneat Deo gloria veritatis, misericordiae, & justitiae in mandatis, promissionibus, et comminationibus Evangelicis: ne illis Deus secus aliquid velle vel ag•re judicetur, quam verba sonant. 3 Vt manifestum sit culpā interitus impiorum esse in ipsis; non autem in defectu remedii, per quod servari potuissent.
Act. Synod. art. 2. these. 26. page. 138. 1 Vt Scriptures possint non contorte Conciliari. 2 Vt Maneat God gloria veritatis, Mercy, & justitiae in mandatis, promissionibus, et comminationibus Evangelicis: ne illis Deus secus Aliquid velle vel ag•re judicetur, quam verba sonant. 3 Vt Manifest sit culpā Ruin Impious esse in Ipse; non autem in defectu remedii, per quod servari potuissent.
Admonit. Neostad. c. 3. p. 113. Adversarii fingunt, nos doceiE Deum sine respectu peccati, nudâ et absolutâ sua voluntate & decreto, aliquos ad damnationē ordinasse: nos vero cum Apost. docemus, Deum in damnatione reproborum, velle suā justitiā declarare; non igitur quemquā damnationi addixisse, nisi propter peccatum. Fulgent. l. 1. ad Moni. Deus ad supplicium destinavit, quos à se praescivit voluntatis malae vitio discessuros. Vide Aquin. l. 1 sent. dist. 40. q. 4. art. 2. & 1. 2 q. 112. art. 3. Mat Martin. cō. in Ps. 2. pag. 134. Deus neminem statuit damnare, nisi propter peccatum, imprimis propter incredulitatem.
Admonish. Neostad. c. 3. p. 113. Adversaries fingunt, nos doceiE God sine respectu peccati, nudâ et absolutâ sua voluntate & Decreto, Someone ad damnationē ordinasse: nos vero cum Apost. docemus, God in damnation reproborum, velle suā justitiā declarare; non igitur quemquā damnationi addixisse, nisi propter peccatum. Fulgent. l. 1. ad Moni. Deus ad supplicium destinavit, quos à se praescivit voluntatis Malae vitio discessuros. Vide Aquinas l. 1 sent. Dist. 40. q. 4. art. 2. & 1. 2 q. 112. art. 3. Mathew Martin. con. in Ps. 2. page. 134. Deus neminem statuit damnare, nisi propter peccatum, imprimis propter incredulitatem.
Aug. vel Prosp. ad art. falso imposit. ad 7. Dei volūtas est, ut in bona voluntate maneatur, qui et priusquā deseratur, neminē deserit, et multos saepe desertores convertit. Sent. Theol. mag. Brit. de Reprob. thes. 5. Deus neminem damnat aut dānationi destinat, nisi ex considerationē peccati, quia mala poenae nō decernit, nisi pro hominum praevio merito: dānatio enim est act { us } justitiae punitivae, culpā igitur praecedētem supponit. Aug. ep 106. ad Paulin. Si quenquā immeritū, et nulli obnoxium peccato, Deus damnare creditur, alienus ab iniquitate non creditur.
Aug. vel Prosper ad art. False imposit. and 7. Dei volūtas est, ut in Bona voluntate maneatur, qui et priusquā deseratur, neminē deserit, et multos saepe Desertores Convertit. Sent. Theology mag. Brit. de Reprob. these. 5. Deus neminem damnat Or dānationi destinat, nisi ex considerationē peccati, quia mala Poenae nō decernit, nisi Pro hominum praevio merito: dānatio enim est act { us } justitiae punitivae, culpā igitur praecedētem supponit. Aug. Epistle 106. and Paulin. Si quenquā immeritū, et None obnoxium Peccato, Deus damnare creditur, alienus ab iniquitate non creditur.
Aug. ad ar. thes. falso imposi. ar. 3. Omnium quidem hominum Deus Creator est, sed nemo ab eo ideo creat { us } est ut pereat, quia alia est causa nascendi, alia percundi: ut enim nascātur homines, Creatoris est beneficium; ut autem pereant, praevaricatoris est vitium. Idem l. 3. con. Iul. c. 28. Potest aliquos sine bonis meritis liberare, quia bonus est; non potest quenquam sine malis meritis damnare, quia justus est.
Aug. and Are. these. False imposi. Are. 3. Omnium quidem hominum Deus Creator est, sed nemo ab eo ideo create { us } est ut pereat, quia Alias est causa nascendi, Alias percundi: ut enim nascātur homines, Creatoris est beneficium; ut autem pereant, praevaricatoris est Vitium. Idem l. 3. con. July c. 28. Potest Someone sine bonis Meritis Liberate, quia bonus est; non potest quenquam sine malis Meritis damnare, quia justus est.
Fulgent. li. 1. ad Monimū, c. 22 Nec justitia iusta dicetur, si puniendum reum non invenit, sed fecisse dicatur. Major vero erit injustitia, si lapso Deus retribuit poenam, quem stantem praedestinasse dicitur ad ruinam. Chrysost. to. 2 in N. T. in Ioa. hom. 67. pa 438. NONLATINALPHABET.
Fulgent. li. 1. ad Monimū, c. 22 Nec justitia Justa dicetur, si puniendum Reum non invenit, sed To have made dicatur. Major vero erit injustitia, si lapso Deus retribuit poenam, Whom stantem praedestinasse dicitur ad ruinam. Chrysostom to. 2 in N. T. in Joah. hom. 67. Paul 438..
Moler. com. in loc. Significat eos non ignorantia aliqua, aut communi hominum imbecillitate, cò prolaps•s esse, ut à cultu divino discederent, sed ex professo & deliberato contemptu, se sperni ac rej•ci.
Moler. come. in loc. Significat eos non ignorantia Any, Or Communi hominum imbecillitate, cò prolaps•s esse, ut à cultu divino discederent, sed ex professo & deliberato contemptu, se sperni ac rej•ci.
Musc com. in loc. Quotidie ad populū meū clamito, et ad me revoco, quo servari possit: verum ille sic à me pertinaciter declinat, ut ne audire quidem sustineat, adeoque frustra manus expandam, quibus cum recipere vellem, si reverteretur.
Music come. in loc. Quotidie ad populū meū clamito, et ad me revoco, quo servari possit: verum Isle sic à me pertinaciter declinat, ut ne Audire quidem sustineat, Adeoque frustra manus expandam, quibus cum recipere vellem, si reverteretur.
Aret. com. in lo. In Deo nulla fuit major cura, quam ut servaremini, in vobis autem nulla minor. Simpliciter Noluistis magna est ingratitudo, oblata beneficia sine ratione, sine causa negare. Bullin. com. in lo. Noluit impiiss: populus colligi & servari, in amicitia et faedere Dei, dispergi & perdi maluit, unde propria culpa, nulla Dei motositate periit: nam Deus servare voluit, imo omnem movit lapidê ut servaret, at isti servari noluerun•.
Aret. come. in lo. In God nulla fuit Major Cure, quam ut servaremini, in vobis autem nulla minor. Simpliciter Noluistis Magna est ingratitudo, oblata Benefices sine ratione, sine causa negare. Bullin. come. in lo. Noluit impiiss: populus colligi & servari, in Amicitia et faedere Dei, dispergi & perdi maluit, unde propria culpa, nulla Dei motositate Periit: nam Deus servare voluit, imo omnem Movit lapidê ut servaret, At Isti servari noluerun•.
Lavat. com. in loc. Servi mei Prophetae frustra labores insumpserunt, in te purgando, poenas quoque leviores frustra adhibui, ut te purgarem, tam pertinaciter adhaerent tibi sordes peccatorū, ut defricari nullo modo possint. Nulla spes emendationis tuae, donec Dei itā gravissimā experiaris: medicus in desperatis morbis, etiā ad extrema remedia confugit.
Lavat. come. in loc. Servi mei Prophets frustra labores insumpserunt, in te purgando, poenas quoque leviores frustra adhibui, ut te purgarem, tam pertinaciter adhaerent tibi sordes peccatorū, ut defricari nullo modo possint. Nulla spes emendationis tuae, donec Dei itā gravissiman experiaris: medicus in desperatis morbis, etiā ad extrema Remedy confugit.
Moller. in Psa. 81. v. 14. O si, &c. quasi diceret Deus, quantum in me est cuperem illis optimè esse, sumque animo ad benefaciendum promptissimo, sed illorū scelera, et impietas, impediunt quò minus benefacere illis possim. Quod autem Deus ping•tur, quasi cum gemitu, ac susperio hoc votum proferre, NONLATINALPHABET loquitur, volens ardentem ipsius erga nos amorē aliquo modo exprimere, et commendare; homines enim cum benefacere alicui cupiunt, et impediuntur, cum re non possunt, voto saltem suum erga ipsum amorem, et desiderium declarant.
Moller. in Psa. 81. v. 14. O si, etc. quasi diceret Deus, quantum in me est cuperem illis optimè esse, sumque animo ad benefaciendum promptissimo, sed illorū scelera, et Impiety, impediunt quò minus benefacere illis possim. Quod autem Deus ping•tur, quasi cum gemitu, ac susperio hoc Votum proffer, loquitur, volens ardentem Himself Erga nos amorē Aliquo modo exprimere, et Commend; homines enim cum benefacere alicui cupiunt, et impediuntur, cum re non possunt, voto Saltem suum Erga ipsum amorem, et desiderium declarant.
Bullinger. com. in Mat. ca. 32. v. 37. Non denegasset Hierosolomitanis, suam gratiam dominus: si voluissent, si nō sprevissent ea media, per quae pervenitur ad salutem.
Bullinger. come. in Mathew circa 32. v. 37. Non denegasset Hierosolomitanis, suam gratiam dominus: si voluissent, si nō sprevissent ea media, per Quae pervenitur ad salutem.
Cajetan com. in loc. Haec duo oportet credi, non à quolibet Deo grato, sed à quolibet accedente ad Deum, non e• conjuncto. Calvin. com. in loc. Haec est ratio cur citra fidē, nullus Deo placeat, quia nullus ad Deū unquā accedet, nisi qui credit Deū esse, et statuit remuneratorem esse, omnib { us } qui cū quaerunt. Hinc ostendit Apostolus, quomodo gratiā nobis conciliat fides, nempe quia ad colendū verum Deum nobis Magistra est; deinde quia nos de ejus volūtate certiores reddit, ne frustra nobis videamur eū quaerere: haec duo mēbra non leviter praetereunda sunt; nempe ut ipsum esse Deū credam { us }; deinde ut persuasi fim { us }, non frustra ipsum à nobis quaeri.
Cajetan come. in loc. Haec duo oportet credi, non à quolibet God grato, sed à quolibet accedente ad God, non e• conjuncto. calvin. come. in loc. Haec est ratio cur citra fidē, nullus God placeat, quia nullus ad Deū unquā accedet, nisi qui credit Deū esse, et statuit remuneratorem esse, omnib { us } qui cū quaerunt. Hinc ostendit Apostles, quomodo gratiam nobis conciliat fides, nempe quia ad colendum verum God nobis Magistrate est; Deinde quia nos de His volūtate certiores Render, ne frustra nobis videamur eū quaerere: haec duo mēbra non Leviter praetereunda sunt; nempe ut ipsum esse Deū Creed { us }; Deinde ut persuasi fim { us }, non frustra ipsum à nobis quaeri.
Mat. Martin. com. in Psal. 2. pag. 298. Quò consequaris, ut conditionem impl•re queas, non opus est curiosa disputatione, sed simplici obsequ•o, in usu mediorū, quae Deus ad fidem creandam constituit, &c. omnibus nobis ad fidem & salutem praeparandis ac du•endis vi• ista est, ut informari nos sustineamus, &c. & in divini spiritus disciplinā nos tradamus, ut sincere stud••mus sequi Dominū nostrū, et longe fave•tiorem in nos experiemur, quam mente percipere possunius.
Mathew Martin. come. in Psalm 2. page. 298. Quò consequaris, ut conditionem impl•re queas, non opus est curiosa disputation, sed Simple obsequ•o, in usu mediorū, Quae Deus ad fidem creandam Constituted, etc. omnibus nobis ad fidem & salutem praeparandis ac du•endis vi• ista est, ut informari nos sustineamus, etc. & in Divine spiritus disciplinā nos tradamus, ut sincere stud••mus sequi Dominū nostrū, et long fave•tiorem in nos experiemur, quam mente percipere possunius.
Stel. com. in Luc. 16.29. Quando mortuus est Christ { us } multa corpora Sanctorum surrexerunt, &c. sed nunquid propter hoc emendati sunt Iudaei? imo pejores effecti sunt: qui adeo induratus est, ut Scripturae nō credet, nec mortuis resurgentibus credet.
Stel come. in Luke 16.29. Quando Mortuus est christ { us } Multa corpora Sanctorum surrexerunt, etc. sed Whether propter hoc emendati sunt Judea? imo pejores Effect sunt: qui adeo induratus est, ut Scriptures nō credet, nec mortuis resurgentibus credet.
Nescire est ignorantis; nolle autem scire est superbiae. Aug. l. 3. de grat. & lib. arbit ca. 19 & 22. de nat. et grat. c. 17. de duab. animab. ca. 12 Bern. ep. 27. Isidor. de sum. bono. l. 2. c. 17. Greg. moral. l. 25. ca. 16.
Not know est ignorantis; nolle autem Scire est superbiae. Aug. l. 3. the great. & lib. Arbitrate circa 19 & 22. de nat. et great. c. 17. de duab. animab. circa 12 Bern. Epistle. 27. Isidore. de sum. Bono. l. 2. c. 17. Greg. moral. l. 25. circa 16.
Hugo Card. com. in loc. Multis vilescit medicina facilis: & ideo saepe medici, quod non valet obolum, faciunt emi decem solidis, et morbum qui facilè et, citò curari posset, faciunt durare diu, et cum multis expensis curari. Sanct com. in loc. Non unius Naaman hoc est vitium, sed omniū ferme, &c. qui sive spirituali, sive corporali morbo laborent, praescribunt medico, quem tenere debeat curationis modum, nec patienter ferunt, si aliter ac ipsi cupiunt, medicinam adhibeat. Et nonnunquam magno suo malo, illorum mulliori voluntat• obsequuntur medici, qui cum à severiori medicina abstinent, alii corpus, alii animani languentis perdunt, quae servassent omnino, si arti suae, potius quam ignavorum & mollium voluntati paruissent.
Hugo Card. come. in loc. Multis vilescit medicina Facilis: & ideo saepe medici, quod non valet obolum, faciunt emi Decem solidis, et morbum qui facilè et, citò curari posset, faciunt durare Diu, et cum multis expensis curari. Sanct come. in loc. Non unius Naaman hoc est Vitium, sed omniū ferme, etc. qui sive Spiritual, sive corporali morbo laborent, praescribunt medico, Whom tenere debeat curationis modum, nec Patienter ferunt, si aliter ac ipsi cupiunt, medicinam adhibeat. Et nonnunquam magno Sue Malo, Illorum mulliori voluntat• obsequuntur medici, qui cum à severiori medicina abstinent, alii corpus, alii animani languentis perdunt, Quae servassent Omnino, si Arti suae, potius quam ignavorum & mollium Voluntati paruissent.
Pet. Mart. com. in 2 Reg. 5.12. Facile hinc animad vertere licet quanta sit humani ingenii perversitas, quae dona Dei maliz assequi viis ac rationib { us }, duris et difficilib { us } excogitatis à se, quam facilib: et meliorib: à Deò sibi descriptis.
Pet. Mart. come. in 2 Reg. 5.12. Facile hinc Animad vertere licet quanta sit Humani Ingeny perversitas, Quae dona Dei maliz Assequi viis ac rationib { us }, duris et difficilib { us } excogitatis à se, quam facilib: et meliorib: à Deò sibi descriptis.
Pet. Mar. com. in lo. Rex eo quod primo impigrè imperata facit, dein, vix dum ter pulsata terra destitit, ingenitam nobis socordiam representat, qua fit ut in omnibus, &c. initio industrii simus, et spem virtutis prope incredibilis praebeam { us } deinde remisso studio, negligentes, et interdum degeneres evadamus.
Pet. Mar. come. in lo. Rex eo quod primo impigrè imperata facit, dein, vix dum ter pulsata terra destitit, ingenitam nobis socordiam representat, qua fit ut in omnibus, etc. initio industrii Simus, et spem virtue Prope incredibilis praebeam { us } Deinde remisso study, negligentes, et Interdum degeneres evadamus.
Muse com. in Joan. c. 5. ver. 4. Quod donum sanitatis ei obtingebat, qui primus post aquae motum descendisset, documento nobis esse debet, coelestia dona illis demum cōpetere, qui avide illa, et quanta poterunt celeritate amplectuntur, potiora scilicet quam quae haesitantibus, tardantibus, ac pigris exhibeantur.
Muse come. in Joan. c. 5. ver. 4. Quod Donum sanitatis ei obtingebat, qui primus post Water motum descendisset, documento nobis esse debet, coelestia dona illis demum cōpetere, qui avid illa, et quanta poterunt celeritate amplectuntur, potiora scilicet quam Quae haesitantibus, tardantibus, ac pigris exhibeantur.
Guliel. Parisi. de legib. c. 1. p. 19. Ex unaquaque enim regul• praeceptū oritur tanquam ex sua causa. Cassion. li. 4. inst. 41. Obedi•ntia nihil discernit, nihil dijudicat, ex his quae ei praecepta sunt, non discutit Dei mandata, sed fucit.
William. Parisii. de Legib. c. 1. p. 19. Ex unaquaque enim regul• praeceptū oritur tanquam ex sua causa. Cassion. li. 4. inst. 41. Obedi•ntia nihil discernit, nihil dijudicat, ex his Quae ei praecepta sunt, non discutit Dei Commandments, sed fucit.
Mal. com. in lo. Ex co quod unus tantum, et is qui primus in aquā descēdit sanatus fuit, docere voluit Deus, etiam in percipiendis divinis donis, quae gratis nobis et sine merito ullo nostro dentur, multū nostram valere diligentiam, divina enim gratia gratis datur, sed non nisi vo lentib: non nisi quaerentib: non nisi conantib: diligentiss: quisque hoc beneficiū praecipiebat.
Malachi come. in lo. Ex counterfeit quod Unus Tantum, et is qui primus in aquā descēdit sanatus fuit, docere voluit Deus, etiam in percipiendis divinis donis, Quae gratis nobis et sine merito ullo nostro dentur, multū nostram Valere diligentiam, Divine enim Gratia gratis datur, sed non nisi vo lentib: non nisi quaerentib: non nisi conantib: diligentiss: Quisque hoc beneficiū praecipiebat.
Ioan Ferus com. in loc. Solemus plerunq, ab incepto opere cessare, si vel semel infaeliciter cesserit. Hoc igitur praevenire vult. q.d. ut maxime matutin { us } labor, interiisse tibi videatur, noli tamē ob id cessare, forsitan enim aliquid vespere proventurum est, forsan utrum { que } tēpore suo, credentis enim est summa diligentia exequi opus à Domino sibi commissum, sive aliquid proveniat, sive nō. Ideo enim De { us } interdum labores piorum frustratur, ut eos probet an caepta diligentia in vocatione perseverare velint.
Ioan Ferus come. in loc. Solmus plerunq, ab incepto Opere cessare, si vel semel infaeliciter cesserit. Hoc igitur praevenire vult. Q.d ut maxim matutin { us } labour, interiisse tibi Videatur, noli tamē ob id cessare, Perhaps enim Aliquid vespere proventurum est, Perhaps utrum { que } tēpore Sue, Credentis enim est summa Diligentia exequi opus à Domino sibi Commit, sive Aliquid proveniat, sive nō. Ideo enim De { us } Interdum labores Piorum frustratur, ut eos He may prove an caepta Diligentia in vocation perseverare velint.
Plato l 6. de repub. Qui bene natus est, & qui verè amator est disciplinarum, nō haerebit in his bonis quae vulgus admiratur: quae verè non satiant, sed perget porro ire, non delassabitur, sed mistus vero enti, verè vivet, verè nutrietur, verè saturabitur.
Plato l 6. de Republic. Qui bene Born est, & qui verè Lover est disciplinarum, nō haerebit in his bonis Quae vulgus admiratur: Quae verè non satiant, sed perget porro ire, non delassabitur, sed mistus vero enti, verè Vivet, verè nutrietur, verè saturabitur.
Gaspar. Sanct. com. in loc. Alia omnia acuunt potius famem quam obtundunt, inflant non implēt famescentē animū; quae sanè cogitatio ad rē moralē gravis est. Nam revera Deus solus est panis, &c. Si quidpiam à Deo in alia cōsilia aut lucra derives, perdis operam et argentum.
Gaspar. Sanct. come. in loc. Alias omnia acuunt potius Famem quam obtundunt, inflant non implent famescentē animū; Quae sanè cogitatio ad rē moralem gravis est. Nam Indeed Deus solus est Paris, etc. Si quidpiam à God in Alias cōsilia Or lucra derives, Perdis Operam et argentum.
Tollet. comment in loc. Cū dicimus à Iudaico pop•receptum non fuisse non singulos de populo intelligas, (nam à multis ex suis receptus est) sed majorem partem à quâ totus populus denominatur.
Tollet. comment in loc. Cū dicimus à Judaic pop•receptum non Fuisse non singulos de populo intelligas, (nam à multis ex suis Receptus est) sed majorem partem à quâ totus populus denominatur.
Aqu part. 1. q. 59. ar. 23. Cogni•io alia est speculativa, alia affectiva, sive imperativa. Vide Cajetan in loc. Item cognitio duplex, una quae est speculativa tantū, ut cū alicui aliqua secreta divinorū revelantur, alia quae est effectiva producens amorem Dei. Aquin part. 1. q. 64. art. 1.2.2. q. 97. art. 2. q. 154. art. 5. q. 162. art. 3 Cognitio alia apprehensionis, alia approbationis. Aquin 2.2 q. 188. art 5.
Aqueduct part. 1. q. 59. Are. 23. Cogni•io Alias est speculativa, Alias affectiva, sive imperativa. Vide Cajetan in loc. Item cognitio duplex, una Quae est speculativa tantū, ut cū alicui Any secreta divinorū revelantur, Alias Quae est effectiva producens amorem Dei. Aquinas part. 1. q. 64. art. 1.2.2. q. 97. art. 2. q. 154. art. 5. q. 162. art. 3 Cognitio Alias apprehensionis, Alias approbationis. Aquinas 2.2 q. 188. art 5.
Claudian. Tot { us } cōponitur orbis Regis ad exemplum: nec sic inflecteresensus Humanos edicta valent, quā vita regentis. Bonart. com. in Eccl. c. 10. p. 152. Vt ex sanitate capitis in mēbra eadem profluit, et ex sole tanquam fonte, lux toti orbi cōmunicatur, ita virt { us } ex principe, tanquam ex arce quadam in pop: descendit, &c. Vid. Nazian. orat. 1. apologet.
Claudian. Tot { us } cōponitur Orbis Regis ad exemplum: nec sic inflecteresensus Humanos Edicta valent, quā vita Regentis. Bonart. come. in Ecclesiastes c. 10. p. 152. Vt ex sanitate capitis in mēbra Same profluit, et ex sole tanquam Fonte, lux Totius Orbi cōmunicatur, ita Virtue { us } ex principe, tanquam ex Arce Quadam in pop: descendit, etc. Vid. Nazian. Orat. 1. Apologet.
Scot. sent. l 3. d. 36. art. 2. dub. 1. & d. 33. q. 1. Gandavens. quodl. 1 q. 16, 17 Mai•o. sent l. 2. dist. 24. Estius sent. l. 2. dist. 22. pag. 236. Constat Angelum & primos homines, quando primum peccaverunt, nō ex ignorantia peccasse, neque enim poterat ignorantia ejus quod agendum esset, praecedere peccatū, sic enim Angelus et homo miser fuisset antequam malus, quod est contra primaevam institutionem intellectualis creaturae.
Scot. sent. l 3. d. 36. art. 2. dub. 1. & worser. 33. q. 1. Gandavens. Quodl. 1 q. 16, 17 Mai•o. sent l. 2. Dist. 24. Estius sent. l. 2. Dist. 22. page. 236. Constat Angelum & primos homines, quando primum peccaverunt, nō ex ignorantia peccasse, neque enim poterat ignorantia His quod agendum esset, praecedere peccatū, sic enim Angelus et homo miser fuisset antequam malus, quod est contra Primaevam institutionem intellectualis creaturae.
Aquin. 1.2. q. 6. art. 8. Ignorantia voluntaria ejus est, quod quis potest scire ac debet, &c. hoc igitur modo dicitur ignorantia, cum aliquis actu non considerat, quod confiderare potest ac debet. Medaea. Ovid. Metam. Video meliora proboque Deteriora sequor. Aquin. 1.2. q. 58. art. 2. q. 76. art. 4. ad 1. q. 77. art 1. & 2. q. 78. art. 1. ad 1. q. 51. art. 3. q. 53. art. 2 Disput. de verit. q. 24. art. 2. & 8. Sentent. l. 2. d. 39. q. 1. art. 1. ad 4. Durand. sent. l. 4. d. 39. q. 1. Capre. sent. l. 3. d. 36. Cajetan. & med. ad 1.2. q. 77. art. 2. 12 Sam. 11.
Aquinas 1.2. q. 6. art. 8. Ignorantia Voluntary His est, quod quis potest Scire ac debet, etc. hoc igitur modo dicitur ignorantia, cum aliquis Acts non considerate, quod confiderare potest ac debet. Medea. Ovid. Metam. Video Meliora proboque Deteriora sequor. Aquinas 1.2. q. 58. art. 2. q. 76. art. 4. and 1. q. 77. art 1. & 2. q. 78. art. 1. and 1. q. 51. art. 3. q. 53. art. 2 Dispute de Verity. q. 24. art. 2. & 8. Sentent. l. 2. d. 39. q. 1. art. 1. and 4. Durand. sent. l. 4. d. 39. q. 1. Capre. sent. l. 3. d. 36. Cajetan. & med. ad 1.2. q. 77. art. 2. 12 Sam. 11.
Arist. Ethic. ad Nicomach. l 3. c 1 ▪ NONLATINALPHABET. Simil•ter l. 6. c. 15. l. 7. c. 2, & 3. Becan. Theol. Scholast. to. 1. de peccato ca. 4. Ignorantia alia opponitur scientiae speculativae, &c. alia prudentiae, seu rectae electioni, quae reperitur in omni pecato; nam quicunque peccat, nec prudenter agit, nec rectè eligit.
Arist. Ethic. ad Nicomach. l 3. c 1 ▪. Simil•ter l. 6. c. 15. l. 7. c. 2, & 3. Becan. Theology Scholiast. to. 1. de Peccato circa 4. Ignorantia Alias opponitur scientiae speculativae, etc. Alias prudentiae, seu rectae Electioni, Quae reperitur in omni pecato; nam quicunque peccat, nec Prudent agit, nec rectè eligit.
Est. sent. l. 2. d. 22. pag. 229. Dicimus omnem & solam eam ignorantiam, peccatum esse, quâ quis ignorat, quod scire tenetur; quandocunque enim scientia in praecepto est consequenter opposita ei ignorantia prohibita censetur, et non alias: sicut enim omittere, quod quis tenetur facere, peccatum est omissionis, ita nescire quod quis scire tenetur, peccatum est ignorantiae.
Est. sent. l. 2. d. 22. page. 229. Dicimus omnem & Solam eam ignorantiam, peccatum esse, quâ quis Ignorant, quod Scire tenetur; quandocunque enim scientia in praecepto est Consequently Opposita ei ignorantia Prohibita censetur, et non alias: sicut enim omittere, quod quis tenetur facere, peccatum est omissionis, ita Not know quod quis Scire tenetur, peccatum est ignorantiae.
Calv. com. in lo. Deus beneficia sua in medium profert, ut magis exaggeret crimen populi, quod referat Deo pessimam mercedē, à quo tam liberaliter et benigne tractat { us } fuerat, &c. Deum non agnoscunt, ut se totos ei addicant, cui omnia debebant.
Calvin come. in lo. Deus Benefices sua in medium profert, ut magis exaggeret crimen People, quod referat God pessimam merceden, à quo tam liberaliter et benign Tractate { us } fuerat, etc. God non agnoscunt, ut se totos ei addicant, cui omnia debebant.
Pecan. Theol. Schol to. 1. de pec. c. 4. Quādo quis ex professo vult aliquid ignorare, ut postea liberiùs peccet, tū prima origo peccati non est ignorantia, sed prava ignorandi voluntas.
Pecan. Theology Schol to. 1. de pec. c. 4. Quādo quis ex professo vult Aliquid ignorare, ut postea liberiùs peccet, tū prima origo peccati non est ignorantia, sed prava ignorandi Voluntas.
Pint. com. in Isa. ca. 16. ver. 2. Vt enim cerv { us }, foeminae cupiditate incensus, accurrit ad absconditum venatorem rugitū cervae fugientē; ductus { que } appetitu, dum existimat se ad desideratam cervā festinare, currit velocissimè ad mortem ipsam, & ad venenatā venatoris sagittam recipiēdā: sic qui indomito appetitu ducuntur, quantò celerius ad res desideratas contendunt, tantò perniciosius ad mortem ipsam amplectendam accurrunt.
Pint. come. in Isaiah circa 16. ver. 2. Vt enim cerv { us }, foeminae cupiditate incensus, accurrit ad absconditum venatorem rugitū cervae fugientē; ductus { que } appetitu, dum existimate se ad desideratam cervā festinare, Currit velocissimè ad mortem ipsam, & ad venenatā venatoris sagittam recipiendan: sic qui indomito appetitu ducuntur, quantò celerius ad Rest desideratas contendunt, tantò Perniciosius ad mortem ipsam amplectendam accurrunt.
Heming. Com. in loc. Quē idmodum illi qui noctu in densissimis tenebris ambulant, viam non tenent; at { que } ideo in praecipitia incidūt, et vitae pericula: ita qui eunt in tenebris ignorantiae, fe• ūtur in aeternae mortis praecipitia, unde eluctari non possunt, horrenda caligine obruti.
Heming. Come in loc. Quē idmodum illi qui noctu in densissimis tenebris ambulant, viam non tenent; At { que } ideo in praecipitia incidunt, et vitae pericula: ita qui eunt in tenebris ignorantiae, fe• ūtur in aeternae mortis praecipitia, unde eluctari non possunt, Horrenda caligine obruti.
Greg. Moral l. 25. cap. 9. Qui• omnipotens Deus ad poenitentiam temp { us } indulget, quod tamen humana malitia ad usum suae iniquitatis incorquet: nimirū justo Dei judicio augeri culpa permittitur, ut ad ferrēdū altiùs quando { que } cumuletur
Greg. Moral l. 25. cap. 9. Qui• omnipotens Deus ad poenitentiam temp { us } indulget, quod tamen Humana malitia ad usum suae iniquitatis incorquet: nimirū Justo Dei Judicio augeri culpa permittitur, ut ad ferrendun altiùs quando { que } cumuletur
Sanct. com. in Isa. 1.3. Illustris cōparatio, qua stuporet vecordia hominum ita significātur, ut nullo modo videātur exprimi posse significantiùs: quando neque illud rependē• quod omnium animantium stolidissimi referre solent possess••• suo.
Sanct. come. in Isaiah 1.3. Illustrius cōparatio, qua stuporet vecordia hominum ita significātur, ut nullo modo videātur exprimi posse significantiùs: quando neque illud rependen• quod omnium Animantium stolidissimi refer solent possess••• Sue.
Iuven. Satyr. 8. Omne animi vitium tantò conspectius in se crimen habet, quantò major qui peccat habetur. Bernard. de consid. ad •ugen. Nugae in ore saecularis sunt nugae, in ore sacerdotis blasphemiae. Inter erit multum Davusne loquatur, herusve.
Juvenal. Satyr. 8. Omne animi Vitium tantò conspectius in se crimen habet, quantò Major qui peccat habetur. Bernard. de Consider. and •ugen. Nugae in over saecularis sunt nugae, in over Sacerdote Blasphemies. Inter erit multum Davusne loquatur, herusve.
Vitia privatorum morbi sunt; in Magistratu positorū, pestes. Cicero 3. de legib. non solum vitia concipiunt ipsi, sed ea infundunt in civitatem; nec solum obsunt quod ipsi corrumpuntur, sed quod corrumpunt, & plus exemplo, quam peccato nocent.
Vices privatorum Morbi sunt; in Magistratu positorū, pestes. Cicero 3. de Legib. non solum Vices concipiunt ipsi, sed ea infundunt in civitatem; nec solum obsunt quod ipsi corrumpuntur, sed quod Corrupt, & plus exemplo, quam Peccato nocent.
Gerhard. com. in lo. Magna est Emphasis in voce Diei, hoc enim vult dicere Christ { us }, dies gratiae adhuc v•bis lucet, haec dies est ul ima occal•o, quae vobis ad salu• ē off•rtur. Hactenus aliquot annos ••buistis, nunc pauculi dies restant, cito praete•labetur haec occasio, nisi cupidè eam amplexamini.
Gerhard. come. in lo. Magna est Emphasis in voce Die, hoc enim vult dicere christ { us }, dies Gratiae Adhoc v•bis lucet, haec dies est ul Ima occal•o, Quae vobis ad salu• ē off•rtur. Hactenus aliquot annos ••buistis, nunc pauculi dies restant, Quick praete•labetur haec Occasion, nisi cupidè eam amplexamini.
Ibid. Emphaticum etiā illud est, Indie tuo, id est, qui peculiariter tuus est, a Deo ad salutem tibi datus. Significat ergo adesse extremum tempus quod in salutem Hierosolymae erat destinatum, illud si absque fructu •labi sineter, praedicit f•re, ut in posterum salutis ja••• ipsis penitus praecludati•.
Ibid Emphaticum etiā illud est, Indie tuo, id est, qui peculiariter Thy est, a God ad salutem tibi Datus. Significat ergo Adesse extremum Tempus quod in salutem Hierosolymae erat destinatum, illud si absque fructu •labi sineter, praedicit f•re, ut in posterum Salutis ja••• Ipse penitus praecludati•.
Bishop Andrewes Sermō on Jer. 8.7 pag. 200. Cornel. lapid com. in Proverb. ca. 10.5. Aestas & messis est symbolum occasionis, sive temporis idonei ad rem bene gerendam; q. d. Qui arripit occasionem rei conficiendae, dū illa sese offert, ille sapit; qui negligit, desipit. Plin. l. 11. c. 6. & 10 Apes peragunt opus suum, non statis diebus, sed quoties coeli commoditas invitat: ita suo quaeque tempore capienda est occasio.
Bishop Andrews Sermon on Jer. 8.7 page. 200. Cornelius. Lapid come. in Proverb. circa 10.5. Estas & Messis est Symbol occasionis, sive Temporis idonei ad remembering bene gerendam; q. worser. Qui arripit occasionem rei conficiendae, dum illa seize offered, Isle sapit; qui negligit, desipit. Pliny l. 11. c. 6. & 10 Apes peragunt opus suum, non statis diebus, sed How often coeli commoditas invitat: ita Sue quaeque tempore capienda est Occasion.
Hemin com in loc. Diem vocat in genere tempus lucentis Evangel•i, & sicuti dies sunt alii aliis clariores; ita aliis temporibus clarior est lux Evangelii, aliis obscurior; meritò igitur clarissimus dies judicandum est illud tempus, quo ipse Dominus hic in terra corporaliter versatus est.
Hemin come in loc. Diem vocat in genere Tempus lucentis Evangel•i, & As dies sunt alii Others clariores; ita Others temporibus Clarior est lux Evangelii, Others obscurior; meritò igitur clarissimus dies judicandum est illud Tempus, quo ipse Dominus hic in terra corporaliter versatus est.
Basil. Homil. 9. Hexam. Formica temporis hyberni pabulū aestate sedulò sibi condit; et non, quod hyemis incommoda nondū adsunt, otiosa tempus traducit: sed incessabili quodam, intentoque studio legendi semina tantisper incumbit, dum sufficien alimentum in cellulis sibi recondat.
Basil. Homily 9. Hexam. Formica Temporis hyberni pabulū aestate sedulò sibi condit; et non, quod hyemis Incommoda Nondum adsunt, otiosa Tempus traducit: sed incessabili Quodam, intentoque study legendi semina tantisper incumbit, dum sufficient alimentum in cellulis sibi recondat.
Mi•um est, quod artē bene vivendi in juvē tute non addiscim { us }, cum artes alias a teneris arripian { us }: praecipitur filiis Israel ut manè Manna colligerent. Exo. 16.21 Pona•t. in Ecclas. 25.5.
Mi•um est, quod artē bene vivendi in Juvenal tute non addiscim { us }, cum arts alias a teneris arripian { us }: praecipitur filiis Israel ut manè Manna colligerent. Exo. 16.21 Pona•t. in Ecclesiastes. 25.5.
Cassian. colla. 2. cap. 13. Divitiae senum non sunt canitie capitis, sed industria juventutis, & praeteritorū laborū stipendus meciendae. S. Cyp. Vt fruct { us } in arbore non invenitur, in qua flos priùs nō apparuerit: ita senectutis honorem non consequetur, qui in adolescentia animum disciplinae exercitatione non excoluerit.
Cassian. colla. 2. cap. 13. Divitiae Senum non sunt canitie capitis, sed Industria juventutis, & praeteritorū laborū stipendus meciendae. S. Cyprus Vt fruct { us } in arbore non Invenitur, in qua flos priùs nō apparuerit: ita senectutis Honor non consequetur, qui in adolescentia animum Discipline exercitatione non excoluerit.
•onart. com in Eccles. c. 5. v. 8. pag. 81. Totum vitae nostrae spatium est unū hodiè, cujus una pars jam pertransiit, quantula supersit nescim { us }, cras nullum hic habemus.
•onart. come in Eccles. c. 5. v. 8. page. 81. Totum vitae Nostrae Space est unū hodiè, cujus una pars jam pertransiit, quantula supersit nescim { us }, cras nullum hic habemus.
S. Basil. Hom. 13 ad pop. Nosce immici dolos, &c. hodiernum tempus nobis furatur astutè, & spem facit crastini, postquā crastinū venerit, rursus malus divisor, sibi hodiernum, crastinū verò Deo petit: Nazian. orat. in S. bap. Da mihi id quod nūc fluit temporis, futurū Deo, &c
S. Basil. Hom. 13 and pop. Nosce immici Dolos, etc. hodiernum Tempus nobis furatur astutè, & spem facit Crastini, postquā crastinū venerit, Rursus malus divisor, sibi hodiernum, crastinū verò God petit: Nazian. Orat. in S. Baptism. Dam mihi id quod nūc fluit Temporis, futurū God, etc.
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Aug. tract. 33. in Ioh. & de util. poenit. c. ult. Semper expectas, & de misericordia Dei tibi plurimū polliceris, quasi illi qui tibi per poenitentiā promisitindulgentiā, promiserit etiā longiorē vitā.
Aug. tract. 33. in John & de Util. Repent. c. ult. Semper expectas, & de misericordia Dei tibi plurimū polliceris, quasi illi qui tibi per poenitentiam promisitindulgentian, promiserit etiā longiorē vitā.
S. Ephre. tract. de •. ort. •o. 1. Nemo finitis nundinis mercaturam exe•cet, &c Similiter Epictot. apud Arrian l 2. ca. 14. Menand. apud Stob. Serm. 122. Nazian. tetra•. •9
S. Ephre. tract. de •. word. •o. 1. Nemo Finitis nundinis mercaturam exe•cet, etc. Similiter Epictot. apud Arrian l 2. circa 14. Menand. apud Stob. Sermon 122. Nazian. tetra•. •9
Gerhard. com. in loc. Videmus illud esse nostrū tempus, in quo ea curare possumus quae ad pacē nostrā pertinent, &c. succedent alii dies qui non erunt nostri.
Gerhard. come. in loc. Videmus illud esse nostrū Tempus, in quo ea curare possumus Quae ad pacē nostrā pertinent, etc. succedent alii dies qui non erunt Our.
Jo. Ferus com. in loc. Quicquid tibi exequendū injunctum fuerit in hoc saeculo, id diligenter exequere, non est quod differas in aliud saeculum; te enim mortuo, simul tibi aufertur omnis operandi copia.
John Ferus come. in loc. Quicquid tibi exequendun injunctum fuerit in hoc saeculo, id diligently Exequere, non est quod differas in Aliud saeculum; te enim mortuo, simul tibi aufertur omnis operandi copia.
Sen. de brevit. vitae, cap. 1. Major pars mortalium de naturae malignitate conqueritur, quod in exiguū aevi gignimur, quod haec tam velociter, tam rapide, dati nobis temporis spatia decurrant, &c.
Sen. de brevit. vitae, cap. 1. Major pars mortalium de naturae malignitate conqueritur, quod in exiguū aevi gignimur, quod haec tam Velociter, tam rapide, Dati nobis Temporis Spatia decurrant, etc.
Sen. de brevit. vitae ca. 8. Non est quod quenquam propter canos, ac rugas putes diu vixisse: non ille diu vixit, sed diu fuit. Quid enim illum putas multum navigasse quem saeva tempestas à portu exceptū, huc et illuc tulit, ac viribus ventorum ex diverso furentium, per eadem vestigia in orbem egit: non ille multum navigavit, sed multum jactatus est.
Sen. de brevit. vitae circa 8. Non est quod quenquam propter Canons, ac rugas putes Diu vixisse: non Isle Diu vixit, sed Diu fuit. Quid enim Ilum putas multum navigasse Whom saeva Tempestas à portu exceptū, huc et Illuc tulit, ac viribus Ventorum ex diverso furentium, per Same vestigia in orbem egit: non Isle multum navigavit, sed multum jactatus est.
Sen. de brevit. vitae, cap. 10. Praesens tempus brevissimū est, adeo quidem ut quibusdam nullum videatur; in cursu enim semper est, fluit et praecipitatur, ante definit esse quam venit.
Sen. de brevit. vitae, cap. 10. Praesens Tempus brevissimū est, adeo quidem ut Some nullum Videatur; in cursu enim semper est, fluit et praecipitatur, ante definite esse quam venit.
Ambros. Ps. 1. Sicut dormiens in navi vehitur ad portum, ita tu dormis, sed tempus tuum ambulat. Sen de brevit. vitae, ca 9. Quid cunctaris? quid cessas? nisi occupas fugit; cum occupaveris tamen fugiet, itaque cum celeritate temporis utendi velocitate certandum est.
Ambos Ps. 1. Sicut Dormiens in navi vehitur ad portum, ita tu dormis, sed Tempus tuum ambulat. Sen de brevit. vitae, circa 9. Quid cunctaris? quid cessas? nisi occupas Fugitive; cum occupaveris tamen Fugiet, itaque cum celeritate Temporis utendi velocitate certandum est.
Ovid. l. 3. de art. amand. Vtendum est aetate, cito pede labitur aetas, Nec bona tam sequitur, quam bona prima fuit. Sen. de brevit. vitae, c. 9. Optima quaeque dies miseris mortalibus aevi, Prima fugit; Item ad Lucil. l. 19 ep. 109. & ep. 1. Non tantum minimum in imo, sed pessimum remanet. Et Epist. 108. Vt ex amphora primò sincerissimum effluit, turbidumque subsidit, sic in aetate nostra, &c.
Ovid. l. 3. de art. amand. Vtendum est Age, Quick pede labitur Aetas, Nec Bona tam sequitur, quam Bona prima fuit. Sen. de brevit. vitae, c. 9. Optima quaeque dies miseris mortalibus aevi, Prima Fugitive; Item ad Lucil. l. 19 Epistle. 109. & Epistle. 1. Non Tantum minimum in imo, sed pessimum remanet. Et Epistle 108. Vt ex amphora primò sincerissimum effluit, turbidumque subsidit, sic in Age nostra, etc.
Tertull. de anim. c. 52. Vis est & illa navigiis cum longe à saxis, nullis depugnata turbinibus, nullis quassata decumanis, adulante flatu, labente cursu, laetante comitatu, intestino repente perculsu, cum totâ securitate desidunt: non secus naufragia sunt vitae etiam tranquillae, mortis eventus.
Tertul de anim. c. 52. Vis est & illa navigiis cum long à saxis, nullis depugnata turbinibus, nullis quassata decumanis, adulante flatu, labente cursu, laetante comitatu, intestino Repent perculsu, cum totâ securitate desidunt: non secus naufragia sunt vitae etiam tranquillae, mortis eventus.
Cart com. in lo. Si eo ipso die resipuisset quo Christus urbē ingressus est, haec sententia lata nō fuisset: quod quia neglexit, in posterū nullus misericordiae locus: ex quo liquet, quantū interest resipiscentiam, non dico in annum, sed in diē differre.
Cart come. in lo. Si eo ipso die resipuisset quo Christus urbē ingressus est, haec sententia lata nō fuisset: quod quia neglexit, in posterū nullus Mercy locus: ex quo Liquet, quantū Interest resipiscentiam, non dico in annum, sed in diē differre.
Musc. co. in loc. Qui in intinere sunt vesperi, ubi animadvertunt imminere noctem, & parum adhuc superesse die•, ne tenebris nocturnis comprehendantur, studi osiùs promovent, nec ullas moras nectunt, quo civitatē ingredi valeant, antequā nox cuncta occupet; impedire non possunt ne nox invalescat, hactenus tamē commodis suis consulere possunt, ut donec lucem habent, ambulantes in civitatē se recipiant, &c. hac itaque similitudine, admonemur etipsi, quid nobis sit faciēdum. q. l. utimini commoditate praesenti, ad vestram utilitatem, donec illi { us } est copia, &c.
Music counterfeit. in loc. Qui in intinere sunt Evening, ubi animadvertunt imminere noctem, & Parum Adhoc superesse die•, ne tenebris nocturnis comprehendantur, Study osiùs promovent, nec ullas moras nectunt, quo civitatē Ingredi valeant, antequā nox Everything Occupy; Impedire non possunt ne nox invalescat, Hactenus tamē commodis suis Consult possunt, ut donec lucem habent, ambulantes in civitatē se recipiant, etc. hac itaque Similitude, admonemur etipsi, quid nobis sit faciēdum. q. l. utimini commoditate praesenti, ad vestram utilitatem, donec illi { us } est copia, etc.
Sen ad Lucil. ep. 1. Fac ergo mi Lucili, quod facere te scribis omnes horas complectere, sic fiet ut min { us } ex crastino pendeas, si bodierno manū injeceris.
Sen ad Lucil. Epistle. 1. Fac ergo mi Lucilius, quod facere te Scribes omnes horas complectere, sic fiet ut min { us } ex crastino pendeas, si bodierno manū injeceris.
Greg. hom. 12. in Evang. Si sciret quisque de praesenti saeculo quo tēpore exiret, aliud tēpus voluptatibus, aliud poenitentiae aptare potuisset. Sed qui poenitentiae veniam spospondit peccanti, diem crastinum non promisit.
Greg. hom. 12. in Evangelist Si sciret Quisque de praesenti saeculo quo tēpore exiret, Aliud tēpus voluptatibus, Aliud poenitentiae aptare potuisset. Said qui poenitentiae veniam spospondit Sinning, diem Tomorrow non Promised.
Aug. cons l. 8. c. 5. Modo et modo, sine paululum, &c. modo et modo non habebant modū, & sine paululū in longū ibat. Et cap. 7. Da mihi castitatem, sed noli modo, &c.
Aug. cons l. 8. c. 5. Modo et modo, sine Paululum, etc. modo et modo non habebant modum, & sine paululū in longū ibat. Et cap. 7. Dam mihi castitatem, sed noli modo, etc.
S. Fulgent. de fide ad Pet. c. 3. Nullus hominum debet sub spe misericordiae Dei, in suis diutiùs remanere peccatis, cum etiam in ipso corpore nemo velit sub spe futurae salutis diutiùs aegrotare: tales enim qui ab iniquitatib { us } suis recedere negligūt, et sibi de Deo indulgētiā repromittunt, non nunquā ita praeveniuntur repentino Dei furore, ut nec conversi onis temp { us }, nec beneficium remissionis inveniant.
S. Fulgent. de fide ad Pet. c. 3. Nullus hominum debet sub See Mercy Dei, in suis diutiùs remanere peccatis, cum etiam in ipso corpore nemo velit sub See futurae Salutis diutiùs aegrotare: tales enim qui ab iniquitatib { us } suis recedere negligunt, et sibi de God indulgentiam repromittunt, non nunquā ita praeveniuntur repentino Dei furore, ut nec conversi onis temp { us }, nec beneficium remissionis inveniant.
Aug. Serm. 24. de verbis Apost. Quando aliquis tibi infert litē, perde aliquid, ut Deo vaces, non litibus: id enim quod perdis, pretiū est temporis; sicut enim das nummos, et panem emis, ita { que } aliquid amittis et aliquid acquiris; sic perde nummos ut emas tibi quietē, id est, tempus vacandi Deo, hoc enim est tēpus redimere.
Aug. Sermon 24. de verbis Apost. Quando aliquis tibi infert litē, perde Aliquid, ut God vaces, non litibus: id enim quod Perdis, pretiū est Temporis; sicut enim das Nummos, et Bread Emis, ita { que } Aliquid amittis et Aliquid acquiris; sic perde Nummos ut emas tibi quieten, id est, Tempus vacandi God, hoc enim est tēpus redimere.
Hier. com. in lo. Quando temp { us } in bono consumimus, emim { us } illud et propriū facimus, quod malitia hominum venditum fuerat, sic { que } dies malos in bonos vertim { us }, et facimus illos non praesētis saeculi sed futuri.
Hier. come. in lo. Quando temp { us } in Bono consumimus, emim { us } illud et propriū facimus, quod malitia hominum venditum fuerat, sic { que } die Malos in bonos vertim { us }, et facimus Illos non praesētis Saeculi sed Future.
Aug. hom. 1. inter. 50. Quid est redimere tēpus, nisi cum opus est etiā detrimento temporalium commodorū ad aeterna quaerēda & capescenda; spatia temporis comparare.
Aug. hom. 1. inter. 50. Quid est redimere tēpus, nisi cum opus est etiā detrimento Temporalium commodorū ad aeterna quaerēda & capescenda; Spatia Temporis comparare.
Sen. ep. 118. Non tam benignum, & liberale tempus natura nobis dedit, ut aliquid ex illo vacet perdere, &c. Jterum. Ex hoc tempore tam angusto, tam rapido, & nos auferente, quid juvat majorem partem in vanum mittere?
Sen. Epistle. 118. Non tam benignum, & liberal Tempus Nature nobis dedit, ut Aliquid ex illo vacet Perdere, etc. Jterum. Ex hoc tempore tam angusto, tam rapido, & nos auferente, quid Juvat majorem partem in vanum mittere?
Sen. de brevit vitae, ca. 8. Mirari soleo cum video aliquos tempus petere, & eos qui regantur facillimos, illud uterque spectat, propter quod tempus petitū est, ipsum quidem neuter, quasi nihil petitur, quasi nihil datur, res omnium pretiosiss luditur.
Sen. de brevit vitae, circa 8. Mirari Solio cum video Someone Tempus Peter, & eos qui regantur facillimos, illud Uterque spectat, propter quod Tempus petitū est, ipsum quidem neuter, quasi nihil petitur, quasi nihil datur, Rest omnium pretiosiss luditur.
Sen. de brevit. vitae, ca 3. Praedia sua occupari à nullo patiuntur, & si exigua contentio est de modo finium, ad lapides, & arma discurrunt, in vitam suam incedere alios sinunt; imò verò ipsi etiam futuros ejus possessores inducunt; nemo invenitur qui pecuniā suam dividere velit, vitā unusquis { que } quam multis distribuit; astricti sunt in continendo patrimonio, simul ad temporis jacturam ventum est, profusissimi in eo, cujus unius honesta avaritia est.
Sen. de brevit. vitae, circa 3. Praedia sua occupari à nullo patiuntur, & si Small Contention est de modo finium, ad lapides, & arma discurrunt, in vitam suam incedere Alioth sinunt; imò verò ipsi etiam futuros His possessores inducunt; nemo Invenitur qui pecuniā suam dividere velit, vitā unusquis { que } quam multis distribuit; astricti sunt in continendo patrimonio, simul ad Temporis jacturam ventum est, profusissimi in eo, cujus unius Honesta avaritia est.
Ad Lucil. 1. ep. 1. Magna pars vitae clabitur malè agentibus, maxima nihil agentib { us }, tota aliud agētibus; quem mihi dabis qui aliquod precium tempori ponat? qui diem aestimet?
Ad Lucil. 1. Epistle. 1. Magna pars vitae clabitur malè agentibus, maxima nihil agentib { us }, tota Aliud agētibus; Whom mihi Dabis qui aliquod Precium Tempori ponat? qui diem aestimet?
Sen. ad Lucil. l. 21 ep. 118. Vide quam multa etiam diligentissimis pereant, aliud valetudo sua cuique abstulit, aliud suorum, aliud necessaria negotia, aliud publica occupaverunt, vitam nobiscū dividit somnus, &c.
Sen. and Lucil. l. 21 Epistle. 118. Vide quam Multa etiam diligentissimis pereant, Aliud valetudo sua cuique abstulit, Aliud suorum, Aliud necessaria Business, Aliud Public occupaverunt, vitam nobiscū dividit somnus, etc.
Sanct. com. in loc. Vis comp•rationis in eo cernitur, qui• volucres istae, multò ante praesagiunt, aut hyemalem inclementiam, aut vernalem temperiem: neque illas unquam in regione frigida deprehendit hyems, neque in calida aestas: ita debuisset pop: praesagire et providere, &c. Tertull. de poenit. cap. 12. Mutae quidem animae et irrationabiles, medicinas sibi divinitus attributas in tēpore agnoscunt. C•rvus sagitta transfixus, ut fertū et irrevocabiles moras ejus de vulnere expell•t, scit sibi Dictam•o •••ēdum. Hitundo si excaecaverit pullos, novit illos oculare rursus de sua Chelidonia, peccator restitu•ndo sibi institutam à Domino exhomologesim, sciens praeteribit illam, quae Babylonium Regem in regna restituit?
Sanct. come. in loc. Vis comp•rationis in eo cernitur, qui• volucres Istae, multò ante praesagiunt, Or hyemalem inclementiam, Or vernalem temperiem: neque Illas unquam in region Frigida deprehendit Hyems, neque in calida Estas: ita debuisset pop: praesagire et Provide, etc. Tertul de Repent. cap. 12. Mutae quidem Spirits et irrationabiles, medicinas sibi Divinely attributas in tēpore agnoscunt. C•rvus sagitta transfixus, ut fertū et irrevocabiles moras His de vulnere expell•t, scit sibi Dictam•o •••ēdum. Hitundo si excaecaverit pullos, Novit Illos oculare Rursus de sua Chelidonia, peccator restitu•ndo sibi institutam à Domino exhomologesim, sciens praeteribit Illam, Quae Babylonium Regem in regna Restituit?
Hebraei nomine pacis omnis generis foelicitatem intelligunt, animi et corporis, temporalē et aeternam: Hoc ergo in Hierosolyma Christus accusat, quod non erat sollicita de iis, ex quib { us } tota ej { us } foelicitas pendebat: non enim tam ipsā faelicitatē, quā media ad eam ducentia, et sic consequenter etiam faelicitatem repudiabat.
Hebrews nomine pacis omnis Generis foelicitatem Intelligunt, animi et corporis, temporalem et aeternam: Hoc ergo in Hierosolyma Christus accusat, quod non erat sollicita de iis, ex quib { us } tota ej { us } Felicity pendebat: non enim tam ipsā faelicitatē, quā media ad eam ducentia, et sic Consequently etiam faelicitatem repudiabat.
Justin. fascic. amoris, c. 7. p. 153 Pacem dare debuit, ipsa pax divina, pax aeterna, pacifica in seipsa, pacificans universa in sc. Gerha. com. in lo. Abundabat Hierosolyma omnibus non solū ad vitae sustentationem, sed etiā ad splendorem necessariis, verum quia Christum repudiabat, ideo a vera pace et faelicitate exulabat.
Justin Fascic. amoris, c. 7. p. 153 Pacem Dare Debt, ipsa pax Divine, pax aeterna, pacifica in seipsa, pacificans universa in sc. Gerha. come. in lo. Abundabat Hierosolyma omnibus non solū ad vitae sustentationem, sed etiā ad splendorem necessariis, verum quia Christ repudiabat, ideo a vera pace et faelicitate exulabat.
Bern. in annun. B. Mariae ser. 1. p. 30. Homini recens orto, &c. pacē, qua foveretur et delectaretur, addidit manus benigniss: creatoris: pacem utique duplicē, ut nec int { us } pugnae, nec foris timores, id est, nec caro concupisceret adversus spiritū, nec esset ei creatura ulla formidini.
Bern. in Annun. B. Mary ser. 1. p. 30. Homini recens Orto, etc. pacē, qua foveretur et delectaretur, addidit manus benigniss: Creatoris: pacem Utique duplicē, ut nec int { us } pugnae, nec Foris timores, id est, nec Caro concupisceret Adversus spiritū, nec esset ei creatura ulla formidini.
Aug. to. 10. de temp. serm. 146. Domin { us } noster de hoc mundo ad pattem transiturus, &c. maxime pacis bonum, et unitatis, quasi speciale munus, discipulis commendavit, dicens, pacē meā do, &c. q.d. in pace vos demisi in pace vos inveniam, proficiscens voluit dare, quae desiderabat rediens, in omnibus invenire.
Aug. to. 10. de temp. sermon. 146. Domini { us } Noster de hoc mundo ad pattem transiturus, etc. maxim pacis bonum, et unitatis, quasi special munus, discipulis commendavit, dicens, pacē meā doe, etc. Q.d in pace vos demisi in pace vos inveniam, Setting out voluit Dare, Quae desiderabat rediens, in omnibus invenire.
Chrysost. to. 3. in V. T. ca•t. Graeco-lat expos in Psal 4 pag •6. B.C.D. & pag. 37. A. B. August. to. 10. ad fratres in cremo. serm. 2. G. H. O pax tale bonum es in reb. creatis, tam mirificum, &c. quod nihil dulcius solet audi•i, nihil delectabilius concupisci, nihil utilius possideri, spiritus. n. humanus sicut nunquam vivificat membra, nisi fuerint unita, sic Spiritus Sanctus nunquam nos vivificat, nisi fuerimus unici pace, &c. Ille ve•è pacem habet, qui nihil appetit de saeculo possidere, &c. quietissimam vitam agerent h•mines in terra, si haec duo verba à natura terum omnium tollerenter, s•licer, meum et tuum.
Chrysostom to. 3. in V. T. ca•t. Graecolat expos in Psalm 4 page •6. B.C.D. & page. 37. A. B. August. to. 10. ad Brothers in cremo. sermon. 2. G. H. Oh pax tale bonum es in reb. creatis, tam mirificum, etc. quod nihil Dulcet Solent audi•i, nihil delectabilius concupisci, nihil Utilius possideri, spiritus. n. Humanus sicut Never vivificat membra, nisi fuerint unita, sic Spiritus Sanctus Never nos vivificat, nisi fuerimus unici pace, etc. Isle ve•è pacem habet, qui nihil appetit de saeculo possidere, etc. quietissimam vitam agerent h•mines in terra, si haec duo verba à Nature terum omnium tollerenter, s•licer, meum et tuum.
Iustin. sascic. amoris ca. 16. p. 171. Proh dolor, quam maxima in creaturis omnibus penuria est! quoniam earū nulla potest praestare suis dilectoribus pacem: pacis satietatē minimè tribuunt, sed acrius accendant; fatigant quaerentis animum, non pac•nt; illum { que } vana promissione deducunt, carent prorsus eo, quod in ipsis exquiritur, bono.
Justin sascic. amoris circa 16. p. 171. Proh dolour, quam maxima in Creaturis omnibus penuria est! quoniam earū nulla potest praestare suis dilectoribus pacem: pacis satietatē minimè tribuunt, sed Acrid accendant; fatigant quaerentis animum, non pac•nt; Ilum { que } Vana promission deducunt, Carenot prorsus eo, quod in Ipse exquiritur, Bono.
Ambros. Hexamer. l. 5. ca. 13. Vbi undosum fuerit mare, positis ovis Halcyonis subitò mitescit, & omnes cadunt ventorum procellae, &c. tantam gratiā avis minuscula divinitus indultam habet, ut hos dies nautici praesumptae serenitatis observent, quos et Alcionidas vocant, quibus nullos motus procellosae tempestatis horrescant.
Ambos Hexamer. l. 5. circa 13. Vbi undosum fuerit mare, positis ovis Halcyonis subitò mitescit, & omnes cadunt Ventorum Procellae, etc. Tantam gratiam avis minuscula Divinely indultam habet, ut hos dies nautici praesumptae serenitatis observent, quos et Alcionidas Vocant, quibus nullos motus procellosae tempestatis horrescant.
Pacem, qui accepit, teneat; qui perdidit, reparet; qui amisi, exqui•at; quoniam qui in eadem non fuerit inventus, abdicatur à Patre, exhaereditatur à Filio, à Spir: sancto alienus efficitur, respuit n. munus oblatum, qui datae legis contempserit bonū, nec poterit ad haereditatem Domini pervenire, qui testamentū noluerit observare: non potest cōcordiā habere cum Christ, qui discors esse voluerit cum Ch•istiano. Aug. to. 10. de temp. ser. 67.
Pacem, qui accepit, Tenet; qui perdidit, reparet; qui amisi, exqui•at; quoniam qui in Same non fuerit inventus, abdicatur à Patre, exhaereditatur à Filio, à Spir: sancto alienus efficitur, Respuit n. munus oblatum, qui Datae Legis contempserit bonū, nec poterit ad haereditatem Domini pervenire, qui testamentū noluerit observare: non potest cōcordiā habere cum christ, qui discourse esse voluerit cum Ch•istiano. Aug. to. 10. de temp. ser. 67.
Iust. fasc. amor. cap. 16. pag. 101. Horrendū spectaculum, et cōpassiva consideratio est, caecū sitientem aspicere, et aquae rivulos quaeritātem, at { que } in luti volutabro se mergentem, ut inde suis suae satiet appetitū.
Just Fascinate. amor. cap. 16. page. 101. Horrendū spectaculum, et cōpassiva consideratio est, caecū sitientem aspicere, et Water rivulos quaeritātem, At { que } in luti volutabro se mergentem, ut inde suis suae satiet appetitū.
Aug. to. 10. de temp serm. 169. Meritum Christianae virtutis vilescit in cunctis, si unitatem nō habet pacis, nec pervenit ad vocabulū filii, nisi per nomen pacifici: pax est, quae dat nomē ingenuum, mutat com conditione personā, ex famulo liberum, filiū facit ex servo, &c. amicū facit ex Deo, patrem reddit ex Domino, &c. En filius Dei esse incipit, qui pacificus esse coepit, non vult filius dici, qui pacificus noluerit inveniri, negat sibi patrem Deū, qui haeres pacis esse nequivit.
Aug. to. 10. de temp sermon. 169. Merit Christian virtue vilescit in cunctis, si unitatem nō habet pacis, nec pervenit ad vocabulū Sons, nisi per Nome Pacifici: pax est, Quae that nomē ingenuum, Mutat come condition personā, ex famulo liberum, filiū facit ex servo, etc. amicū facit ex God, patrem Render ex Domino, etc. En filius Dei esse incipit, qui Pacificus esse Coepit, non vult filius dici, qui Pacificus noluerit inveniri, negate sibi patrem Deū, qui haeres pacis esse nequivit.
1 Bonum, cum quo sunt omnia bona. August. to. 10. de te•p. serm. 166. D•na omnia suae pollicitationis et praemia, in pacis conversatione Domin { us } promisit. Vide ibid. ad fratres in erem ser. 2. D. H.
1 Bonum, cum quo sunt omnia Bona. August. to. 10. de te•p. sermon. 166. D•na omnia suae pollicitationis et praemia, in pacis Conversation Domini { us } Promised. Vide Ibid. ad Brothers in Hermit ser. 2. D. H.
Aug. ad fratres in eremo, serm. 2. Quaedam sunt bona, quae non sunt jucunda, ut jejunia, vigiliae, macerationes, &c. quia caro in his non jucūdatur: quaedam sunt jucūda, quae nō sunt bona, ut cōmessationes, ebrietates, vix poteris in praesenti, unum invenire quod sic bonum et jucūdū: cupis tamen illud invenire? persequere pacē, et amplectere eam; haec est enim sola virtus, quae habet bonū et jucundū.
Aug. ad Brothers in eremo, sermon. 2. Quaedam sunt Bona, Quae non sunt Jucunda, ut Jejunia, Vigil, macerationes, etc. quia Caro in his non jucūdatur: quaedam sunt jucūda, Quae nō sunt Bona, ut cōmessationes, ebrietates, vix poteris in praesenti, Unum invenire quod sic bonum et jucundun: Cupis tamen illud invenire? persequere pacē, et amplectere eam; haec est enim sola virtus, Quae habet bonū et jucundun.
Aug. to. 10. de temp. ser. 166. Si Christi haeredes esse et manere voluerimus, in ejus pace esse et manere debemus: concordes n. et unanimes esse praecepit, dilectionis et charitatis foedera, incorrupta et inviolata mandavit, &c. pax enim plebis sanitas, gloria sacerdotis, patriae laetitia, et terror hostium. Ibi. ser. 167. Pax est serenitas mētis, tranquillitas animae, simplicitas cordis, amoris vinculum, &c. haec est quae simultates tollit, bella compescit, cōprimit itas, superboscalcat, humiles elevat, discordes sedat, cunctis est placita, &c.
Aug. to. 10. de temp. ser. 166. Si Christ haeredes esse et manner voluerimus, in His pace esse et manner debemus: concords n. et unanimes esse praecepit, dilectionis et charitatis foedera, incorrupta et inviolata mandavit, etc. pax enim plebis sanitas, gloria Sacerdote, patriae Laetitia, et terror Enemies. There ser. 167. Pax est serenitas mētis, tranquillitas Spirits, simplicitas Cordis, amoris vinculum, etc. haec est Quae simultates Tollit, Bella compescit, comprimit itas, superboscalcat, Humiles elevat, discords sedat, cunctis est placita, etc.
Guliel. Parisie. de retri. sanct. pa. 303. Exuperat omnē sensum, &c. vel incomprehensibilitate sua, ut nullus sensus immensitatē ej { us } prout est, et quanta est cōprehendere possit, vel suavitate su• quemadmodū nullus visus totam luminositatē solis capere sufficit, imo radiolo ej { us } modico impletur; sic null { us } sensus capere sufficit, id est, sentire immensitatem suavitatis pacis Dei.
William. Parisie. de retri. sanct. Paul. 303. Exuperat omnē sensum, etc. vel incomprehensibilitate sua, ut nullus sensus immensitatē ej { us } prout est, et quanta est cōprehendere possit, vel suavitate su• quemadmodū nullus visus Whole luminositatē solis capere sufficit, imo radiolo ej { us } Modico impletur; sic null { us } sensus capere sufficit, id est, sentire immensitatem suavitatis pacis Dei.
Gualt. com in loc. Creabo fructum labi•rū, id est, praedicationem Evangelii, per quam pax annūciabitur, longinquis & propinquis, id est Iudaeis simul et gentibus.
Walter. come in loc. Creabo Fruit labi•rū, id est, praedicationem Evangelii, per quam pax annūciabitur, longinquis & propinquis, id est Iudaeis simul et gentibus.
August. to. 10. li. 50. Homil•ar. homil 17. Charitas cum fide ipsa te perducet ad pacem, veram pacem, plenam pacem, solidam pacē, securam pacem, ubi nulla pestis, nullus hostis, ipsa pax est finis omniū desideriorum bonorum.
August. to. 10. li. 50. Homil•ar. Homily 17. Charitas cum fide ipsa te perducet ad pacem, Veram pacem, plenam pacem, solidam pacē, securam pacem, ubi nulla pestis, nullus hostis, ipsa pax est finis omniū desideriorum Bonorum.
Aug to. 10. de temp. serm. 166. Pax cum bonis, & praecepta Dei servantibus custodienda est, non cum iniquis et sceleratis, qui pacem inter se habent in peccatis suis, &c. Pax cum bonis, et bellum cum vitus, semper habendum est, mala siquidem implorum hominum odio habenda sunt.
Aug to. 10. de temp. sermon. 166. Pax cum bonis, & praecepta Dei servantibus custodienda est, non cum iniquis et sceleratis, qui pacem inter se habent in peccatis suis, etc. Pax cum bonis, et bellum cum vitus, semper habendum est, mala siquidem implorum hominum odio Habenda sunt.
Corne. à Lapid. com. in loc. Dedi Iudaeis in Babylone, &c. pro fructu & mercede orationis suae pacem. Vide Hugon. de Sanct. Car. & Adam. Sasbout. in loc.
Corn. à Lapid. come. in loc. Dedi Iudaeis in Babylon, etc. Pro fructu & mercede orationis suae pacem. Vide Hugon. de Sanct. Car. & Adam. Sasbout. in loc.
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Aug. to. 10. ad fratres in eremo. serm. 2. H. Nemo est qui non velit pacem habere: interroga omnes si pacem desiderent, omnes unâ voce dicent, hoc amamus, hoc optamus, hoc concupiscimus, hoc volumus.
Aug. to. 10. and Brothers in eremo. sermon. 2. H. Nemo est qui non velit pacem habere: interroga omnes si pacem desiderent, omnes unâ voce Dicent, hoc amamus, hoc optamus, hoc concupiscimus, hoc volumus.
August. to. 10. de. temp. serm. 169. Sequi Christum est habere pacem, et non sequi quod pacis est, hoc est habere in magistro, ex parte quod dilig•s, ex parte quod damnes.
August. to. 10. de. temp. sermon. 169. Sequi Christ est habere pacem, et non sequi quod pacis est, hoc est habere in Magister, ex parte quod dilig•s, ex parte quod damnes.
Sanct com. in loc. Cum Deus remigrare meditatur in animum, ex quo fuerat à peccatore relegatus, quia id sit plerunque per poenitentiam, fulgurat, tonat, et radicitus fundamenta convellit, ne { que } aliter parare sibi domicilium soler. Vide Gregor. Mag. Moral. l 5. ca. 25. & l. 11. ca 42.
Sanct come. in loc. Cum Deus remigrare meditatur in animum, ex quo fuerat à peccatore relegatus, quia id sit plerunque per poenitentiam, fulgurat, tonat, et radicitus Fundamenta convellit, ne { que } aliter parare sibi Domicilium soler. Vide Gregory. Mag. Moral. l 5. circa 25. & l. 11. circa 42.
Calvin. Com. ad Roman. c. 8.15. in illa verba. Ipso n. spiritus una testatur cum spiritu nostro, &c. Intelligit Paulus spritum Dei, tale nobis testimonium reddere, ut eo duce ac magistro, spiritus noster statuat firmā esse Dei adoptionem.
calvin. Come and Roman. c. 8.15. in illa verba. Ipso n. spiritus una testatur cum spiritu nostro, etc. Intelligit Paulus spritum Dei, tale nobis testimonium reddere, ut eo duce ac Magister, spiritus Noster statuat firmam esse Dei adoptionem.
Moller. com. in loc. Suo exemplo nos docet in calamitatib { us }, non ad humana praesidia, sed ad verbum divinitus raditū confugere; ut inde vera remedia petamus, nam extra illud verbum nulla est vera aut firma consolatio.
Moller. come. in loc. Sue exemplo nos docet in calamitatib { us }, non ad Humana Praesidia, sed ad verbum Divinely raditū confugere; ut inde vera Remedy petamus, nam extra illud verbum nulla est vera Or Firm consolatio.
Aug to. 10. de temp. ser. 169. Dilectio omnibus votis ac desiderus amplectanda est, quae tot bona potest habere, quot praemia, custodienda omnib { us } viribus pax est, quoniam Deus semper in pace est.
Aug to. 10. de temp. ser. 169. Love omnibus Votis ac desiderus amplectanda est, Quae tot Bona potest habere, quot praemia, custodienda omnib { us } viribus pax est, quoniam Deus semper in pace est.
Pint. com. in Isa. cap. 2. ver. 4. Nihil aliud est gladios in vomeres converti, et hastas in falces, quā sensus omnes omniaque nostra mēbra, quae sine Christi gratia in homine slagitioso arma sunt diaboli, mundi, et carnis, quib { us } anima nostra transfigitur effici vomeres agrum Domini operibus charitatis scindentes et arantes, vertique in falces fructus pietatis Deo gratissimos metentes.
Pint. come. in Isaiah cap. 2. ver. 4. Nihil Aliud est gladios in vomeres converti, et hastas in falces, quā sensus omnes omniaque nostra mēbra, Quae sine Christ Gratia in homine slagitioso arma sunt Diaboli, mundi, et carnis, quib { us } anima nostra transfigitur effici vomeres agrum Domini operibus charitatis scindentes et arantes, vertique in falces fructus pietatis God gratissimos metentes.
Justin. de disci. & perfect. c. 11. pag. 64. Nulla cum inimicis spiritualib { us } pax firmanda, semper mentiuntur et absque rubore laqueos tendunt. August. to. 10. ad fratres in erèmo, serm. 2. E. Habe•e pacem cum omnibus, omnium tamen vitia odientes; habete in corde, in ore, in opere pacem: nam si Cain pacem habuisset in corde, non i•ruisset in fratrem suum: si Absalon pacem habuisset i••re, non impugnasset patrem: si Judas habuisset pacem in opere, non fugisset ad laqueum.
Justin de disci. & perfect. c. 11. page. 64. Nulla cum inimicis spiritualib { us } pax firmanda, semper mentiuntur et absque rubore laqueos tendunt. August. to. 10. ad Brothers in erèmo, sermon. 2. E. Habe•e pacem cum omnibus, omnium tamen Vices odientes; Habete in cord, in over, in Opere pacem: nam si Cain pacem habuisset in cord, non i•ruisset in fratrem suum: si Absalom pacem habuisset i••re, non impugnasset patrem: si Judas habuisset pacem in Opere, non fugisset ad laqueum.
Aug. praefat. in Psal. 51. Saul enim rex non ad permanendum electus est à Domino, sed secundum populi cor durū, & malum, dat { us } ad eorum correptionem, non ad utilitatem, &c. Extorsit pop. à Deo habere regem, & datus est ei Saul, tanquam dati essent illi in manus suas: qui manibus et verbis accersierunt mortem; in Saule enim figurata est ipsa mors.
Aug. Praeface. in Psalm 51. Saul enim rex non ad permanendum Electus est à Domino, sed secundum People cor durū, & malum, that { us } ad Their correptionem, non ad utilitatem, etc. Extorsit pop. à God habere regem, & Datus est ei Saul, tanquam Dati essent illi in manus suas: qui manibus et verbis accersierunt mortem; in Saule enim figurata est ipsa mors.
Aug. epist. 105. ad Sixt. Obdurat Deus, non impertiendo malitiā, sed non impertiendo misericordiam, quibus autem non impertitur, nec digni sunt, nec merentu•, at potius ut nō impertiatur, hoc digni sunt. Vid. Isid l. 2. sen. c. 5. Prosp li. sent. sent. 47. Aqui. 1. 2. q. 79. art. 3.
Aug. Epistle. 105. and Sixt. Obdurat Deus, non impertiendo Malitiam, sed non impertiendo misericordiam, quibus autem non impertitur, nec Worthy sunt, nec merentu•, At potius ut nō impertiatur, hoc Worthy sunt. Vid. Isidore l. 2. sen. c. 5. Prosper li. sent. sent. 47. Aqui 1. 2. q. 79. art. 3.
Salv. de provi. l. 4. Nos nobis accusan di sum { us }: nam cū ea quib { us } torqueamur admittim { us }, ipsi tormentorum nostrorū sumus authores. Quid ergo de poenarum acerbitate querimur? unusquisque nostrū se punit.
Salvation de provi. l. 4. Nos nobis accusan Die sum { us }: nam cū ea quib { us } torqueamur admittim { us }, ipsi tormentorum nostrorū sumus authores. Quid ergo de Poenarum acerbitate querimur? unusquisque nostrū se punit.
Hieron. com. in Mat. 27.25. Perseverat usque in praesentē diem haec imprecatio super Iudaeos, & sanguis Domini non aufertur ab•is. Lucas Frugen ib. Senserunt tandem ipsi et silii eorū, &c. magno suo mal•, &c. dum à Romanis sunt funditus eversi, et extirpati.
Hieron. come. in Mathew 27.25. Perseverat usque in praesentē diem haec Imprecation super Jews, & sanguis Domini non aufertur ab•is. Lucas Frugen ib. Senserunt tandem ipsi et silii eorū, etc. magno Sue mal•, etc. dum à Romans sunt funditus eversi, et extirpati.
