Selected quad for the lemma: word_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	end_n	psal_n	verse_n	2,869	5	9.3738	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07540	Wisdome crying out to sinners to returne from their evill wayes Conteined in three pious and learned treatises, viz. I. Of Christs fervent love to bloudy Jerusalem. II. Of Gods just hardening of Pharaoh, when he had filled up the measure of his iniquity. III. Of mans timely remembring of his creator. Heretofore communicated to some friends in written copies: but now published for the generall good.; Sapientia clamitans, wisdome crying out to sinners to returne from their evill wayes	Jackson, Thomas, 1579-1640.; Gods just hardning of Pharaoh, when he had filled up the measure of his iniquity. aut; Donne, John, 1572-1631. aut; Milbourne, William, b. 1598 or 9.	1640 (1640)	STC 17920; ESTC S100914	68,657	328

VVISDOME Crying out to Sinners to returne from their evill wayes CONTAINED IN THREE pious and learned Treatises Viz. I. Of CHRISTS fervent love to bloudy Jerusalem II. Of GODS just hardening of Pharaoh when he had filled up the measure of his iniquity III. Of MANS timely remembring of his Creator Heretofore communicated to some friends in written Copies but now published for the generall good EZEK 33. 11. Say unto them As I live saith the Lord God I have no pleasure in the death of the wicked but that the wicked turne from his way and live turne ye turne ye from your evill wayes for why will ye dye Oh house of Israel LONDON Printed by M. P. for Iohn Stafford dwelling in Black-horse-Alley neere Fleetstreet 1640. CHRISTS FERVENT LOVE TO BLOVDIE HIERVSALEM OR An Exposition delivered in a Sermon on MATT. 23. vers 37. MATT. 23. vers 37. Oh Hierusalem Hierusalem thou that killest the Prophets and stonest them which are sent unto thee how often would I have gathered thy children together even as an ben gathereth her chickens under her wings and yee would not THe summe of my last meditations upon the former verses was That notwithstanding our Saviours predictions or threatnings of all those plagues shortly to befall Hierusalem there was even at this time a possibilitie left for this people to have continued a flourishing nation a possibilitie left for their repentance that their repentance and prosperity was the end whereat the Lord himselfe did aime in sending Prophets and Wisemen and lastly his onely Sonne unto them The former of the two parts the possibility of their prosperity and repentance was proved from the perpetuall tenour of Gods covenant with his people first made with Moses afterwards renewed with David and Salomon and ratified by Jeremie and Ezechiel The tenour of the covenant as you then heard was a covenant not of death onely but of life and death of life if they continued faithfull in his covenant of death if they continued in disobedience The later part of the same viz. That this peoples repentance and prosperity was the end intended by God was proved from that declaration of his desire of their everlasting prosperity Oh that there were such an heart in this people to feare me and to keepe my commandements alway that it might goe well with them and their posterity for ever And the like place Psal 81. vers 13. to the end Esay 48. verse 18. Both places manifest Gods love and desire of this peoples safety But the abundance the strength with the unrelenting constancie and tendernesse of his love is in no place more fully manifested than in these words of my text The abundant fervencie wee may note in the very first words in that his mouth which never spake idle or superfluous words doth here ingeminate the appellation Oh Hierusalem Hierusalem This hee spake out of the abundance of his love But love is oft times fervent or abundant for the present or whiles the object of our love remaines amiable yet not so constant or perpetuall if the quality of what wee love bee changed But herein appeares the constancie and strength of Gods love that it was thus fervently set upon Hierusalem not onely in her pure and virgin dayes or whiles shee continued as chaste and loyall as when shee was affianced unto the Lord by David a man after his owne heart but upon Hierusalem often drunken with the Cup of fornications upon her long stained and polluted with the bloud of his Saints upon her children who with the dogge returned unto their vomit or with the sow unto their wallowing in the mire or puddle of their Mothers dust whose sacrifices were mingled with righteous bloud upon Hierusalem and her Children after he had cleansed her infected habitations with fire and carried her Inhabitants beyond Babylon into the North-land as it had beene into a more fresh and purer aire not onely before the Babylonish Captivitie but after their returne thence and replanatation in their owne land God would have gathered them even as the Hen doth her chickens under her wings c. In which words besides the Tendernesse of Gods love towards these Cast-awayes is set out unto us the safety of his protection so they would have beene gathered For as there is no creature more kinde and tender than the hen unto her young ones so is there none that doth more carefully shroud and shelter them from the storme none that doth more closely hide them from the eye of the Destroyer Yet so would God have hidden Hierusalem under the shadow of his wings from all those stormes which afterwards over-whelmed her and from the Roman Eagle to whom this whole generation became a prey if so Hierusalem with her children after so many hundred yeeres experience of his fatherly love tender care had not remained more foolish than the new hatched brood of reasonlesse creatures if so they had not beene ignorant of his call that had often redeemed them from their enemies How often would I have gathered you and you would not Here were large matter for Rhetoricall digressions or mellifluous Encomions of divine love points wherein many learned Divines have in later times beene very copious yet still leaving the truth of that Love which they so magnifie very questionable It shall suffice mee at this time first to prove the undoubted truth and unfainednesse of Gods tender love even towards such Cast-awayes as these proved to whom he made this protestation Secondly to unfold as far as is fitting for us to enquire how it is possible they should not be gathered unto God nor saved by Christ whose gathering and whose safety Hee to whom nothing can be impossible had so earnestly so tenderly and so constantly longed after These are points of such use and consequence that if God shall enable mee soundly though plainly to unfold their truth you will I hope dispence with mee for want of artificiall exornations or words more choice than such as naturally spring out of the matters handled as willingly as the poore amongst you pardon good house-keepers for wearing nothing but home-spunne cloth For as it is hard for a man of ordinary meanes to bestow much on his owne back and feed many bellies so neither is it easie for mee and my present opportunities both to feed your soules with the truth and to cloath my discourse with choice words and flourishing phrases And I am perswaded many Preachers might in this argument often prove more Theologicall so they could be content to be lesse Rhetoricall Yet let not these premises prejudice the truth of the conclusion My purpose is not to dissent from any of the Reformed Churches but only in those particulars wherein they evidently dissent from themselves and from generall principles of truth acknowledged by all that beleeve God or his word Were I to speake in some Audience of this point it would be needfull to dip my pen in Nectar

is revealed But this Secret will is not revealed Ergo not to be beleeved Nor are we by the principles of Reformed religion bound onely not to beleeve it but utterly to disclaime it For admitting what was before granted an indefinite beleefe that God wils many things which hee keepes secret from us yet wee most absolutely beleeve that he never wils any thing secretly which shall bee contrary or contradictory to that whereon his revealed will is set or to that which by the expresse warrants of his written word wee know hee wils Now every Christian must infallibly and determinately beleeve that God wils not the death of the wicked or of him that dies seeing his written word doth plainly register his peremptory will unto this purpose Therefore no man may beleeve the contradiction to this to wit That hee wils the death of him that dies Otherwise this distinction admitted untwines the very bonds of mans salvation For what ground of hope have the very Elect besides Gods will revealed or at the best confirmed by an oath Now if wee might admit it but as probable That God voluntate beneplaciti or by his secret will may purpose some thing contrarie to what hee promises by his revealed will who is hee that could have I say not any certainty but any morall probabilitie of his salvation seeing God assures us of salvation onely by his word revealed not by his secret will or purpose which for ought we doe or can possibly know may utterly disanull what his revealed will seemes to ratifie Lastly it is an infallible Rule or Maxime in divinitie That we may not attribute any thing to the most pure and perfect Essence of the Deitie which includes an imperfection in it much lesse may wee ascribe any impurity or untruths to that Holy One the Author of all Truth But to sweare one thing and to reserve a secret meaning contrary to the plaine and literall meaning professed is the very Idea of untruth the essence of impious perjury which we so much condemne in some of our adversaries who if this distinction might generally passe for current amongst us might justly say that wee are as maliciously partiall against the Jesuites as the Jewes were against Christ Jesus that wee are ready to blaspheme God rather than spare to revile them seeing wee attribute that to the divine Majestie which wee condemne in them as most impious and contrary to his sacred will who will not dispense with Aequivocation or Mentall reservation be the cause wherein they bee used never so good Because to sweare one thing openly and secretly to reserve a contradictory meaning is contrary to the very nature and essence of the very first truth the most transcendent sin that can be imagined Wherefore as this distinction was lately hatched so it might be wished that it might be quickly extinguished and buried with their bones that have revived it Let God be true in all his words in all his sayings but especially in all his oathes and let the Jesuite be reputed as hee is a double dissembling perjured lyer The former place of Ezechiel as it is no way impeached by this distinction last mentioned so doth it plainly refute another glosse put upon my text by some worthy and famous writers How oft would I have gathered you c. These words say they were uttered by our Saviour manifesting his desire as man But unlesse they be more than men which frame this glosse Christ as man was greater than they and spake nothing but what hee had in expresse commission from his Father Wee may then I trust without offence take his words as here they sound for better interpretation of his Fathers will than any man can give of his meaning in this passage uttered by himselfe in words as plaine as they can devise These words indeed were spoken by the mouth of man yet as truly manifesting the desire and good will of God for the saving of the people as if they had beene immediately spoken by the voice of God But why should wee thinke they were conceived by Christ as man not rather by him as the Mediatour betweene God and Man as the second person in the Trinity manifested in our flesh He saith not Behold my Father hath sent but in his owne person Behold I have sent unto you Prophets and Wise Nor is it said How often would my Father but How often would I have gathered you this gathering wee cannot referre only to the three yeares of his ministery but to the whole time of Hierusalems running away from the Prophets call from the first time that David first tooke possession of it untill the last destruction of it For all this while HEE that was now sent by his Father in the similitude of Man did send Prophets Wisemen and Apostles to reclaime them if they would have hearkened to his or his messengers admonitions Saint Luke puts this out of controversie For repeating part of this story hee saith expresly Therefore also said the Wisdome of God I will send them Prophets c. And Christ is said the Wisedome of God not as Man but as God and consequently hee spake those words not as man only but as God The same compassion and burning love the same thirst and longing after Hierusalems safety which wee see here manifested by a manner incomprehensible to flesh and blood in these words of our Saviour in my text or the like uttered by him Luke 19. verse 41. sequentibus with teares and sobs wee must beleeve to be as truly as really and unfainedly in the divine nature though by a manner incomprehensible to flesh and blood How any such flagrant desire of their welfare which finally perish should be in God wee cannot conceive because our minds are more dazeled with the inaccessible light than the eyes of Bats and Owles are by gazing on the Sunne To qualifie the incomprehensible glory of the Deity the Wisedome of God was made flesh that wee might safely behold the true module or proportion of divine goodnesse in our Nature as the eye which cannot looke upon the Sunne in his strength or as it shineth in the firmament may without offence behold it in the water being an Element homogeneall to its owne substance Thus should all Christs prayers desires or patheticall wishes of mans safety be to us so many visible pledges or sensible evidences of Gods invisible incomprehensible love And so hee concludes his last invitation of the Jewes I have not spoken of my selfe but my Father which sent mee hee gave mee a commandement what I should say and what I should speake And I know that his commandement is everlasting life Whatsoever I speake therefore even as the Father said unto mee so I speake And what saith our Saviour more in his owne than the Prophet had done in the name and person of his God Sion complained the Lord hath forsaken me and my Lord hath forgotten mee but hee answered Can