Selected quad for the lemma: sense_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	believe_v	faith_n	scripture_n	7,006	5	6.5705	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A41604	The anatomie of infidelitie, or, An explanation of the nature, causes, aggravations and punishment of unbelief by Theophilus Gale.	Gale, Theophilus, 1628-1678.	1672 (1672)	Wing G133; ESTC R29918	143,754	276

3. In this sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is also used by the LXX for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jos ● 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would to God we had remained But I rather incline to the jugemeut of Calvin Beza and others who make this Oration of Christ to be Elliptic or defective and so refer the Partible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If to the Subjunctive Mood 1. Because the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rarely if ever found used in the New-Testament for Vtinam would to God 2. Because it is here premitted as introductive to a pathetic exclamation drawn from most intimate Bowels and such a torrent of melted Affections as seem to shut Christs mouth and interrupt his words And indeed experience testifieth that such in whose bowels are loged burning vehement Affections are not able to expresse their minds but by abrupt and broken words And that which confirmes this reason is that we find here in Christs expressions two mixed affections 1. A great mesure of commiseration and pitie as to Jerusalems approching miserie And 2. a great degree of Indignation by reason of her prodigious Ingratitude Contumacie and Unbelief which were the cause of al her miserie Thus a learned Author observes That this Oration of Christ is defective as of one who partly commiserates Jerusalems approaching Destruction and partly upbraids h●r unheard-of perfidie and contumacie Thus it seems evident that the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If here notes Christs speech to be very defective abrupt and pathetic But yet there remains a difficultie how this pathetic Interruption or defect in Christs Oration is to be filled up concerning which we shal speak in the Explication of that clause even thou It follows Thou hadst known i. e. Believed embraced For it is a general rule among the Hebrews That words of sense implie Affection Faith is oft in Scripture expressed under the notion of knowlege because Assent is the first essential Ingredient of faith whence follows Consent and albeit the former may sometimes be found without the later as in historic faith yet the later is never found without the former There can be no Consent without Assent although there may be sometimes Assent without Consent as in the Devils Yea may we not affirme which we dout not but to demonstrate in its place that al true Divine Spiritual deep prevalent efficacious Assent to the things that belong unto our peace is ever attended with a sincere Consent to the same For albeit Divine saving Assent and Consent may differ as to their formal Acts and Objects yet are they not the same in regard of their effective principles ends and effects Is not the Wil under the Tuition of the Understanding Can it move regularly towards any object without the conduct of the mind Yea have not the Mind and Wil mutual reciproeal Influences each on other And lastly What if we should assert that the Mind which is the seat of Assent and the Wil wherein the consent of faith is seated are not essentially different Faculties but one and the same soul receiving different Denominations according to its different Acts and Objects This is no Novel opinion neither do we want reason or sacred Authoritie to confirme the same as we may prove hereafter This gives us the reason why our blessed Lord expresseth Faith by Knowlege and Jerusalems unbelief by not knowing the things that belong unto her peace But we are also to remember that it is not simple Ignorance that Jerusalem is charged with but a perverse stupid voluntarie affected Ignorance which is so far from excusing as that it aggravates the sin of those who are guiltie of it Even thon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Vulgar Latin and Erasmus render the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et And supposing it to be Copulative as if our blessed Lord should deplore and lament that Jerusalem did not receive the Gospel as other Cities had done Thus some wil have the defect of this Elliptic discourse filled up by a tacite indication of some other persons or Cities who knew the things that did belong to their peace whose exemple our blessed Lord would fain have Jerusalem to follow in knowing the things that did belong to her peace These persons some wil have to be the commun people which immediately before make such solemne Acclamations of joy and sung Hosanna's to Christ v. 38. Others understand thereby other Cities of Judea which had received the Gospel Others understand it indefinitely of al such Cities as had at any time repented and turned to God As if our Lord should have said Other Cities as Ninive c. have acknowleged their sins and understood the things that belonged to their peace Would to God thou also hadst known the things that belong to thy peace Thus some But we are not necessitated to introduce any persons for the filling up this defective Oration For the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place is not Copulative but put for vel even in this sense If even thou which art the Metropolis of Judea the chief seat of the divine Shekinah or Habitation and adorned with such singular privileges beyond al places in the world If I say thou hadst known c. Thus that which Christ here laments is not that Jerusalem had not known the things that did belong unto her peace as other Cities had done but this is the great thing he bewails that Jerusalem which lay under such deep and essential Obligations to receive her Messias even she should so unworthily reject him So that the simple and natural sense seems to be this If even thou whom it so nearly concernes hadst known c. At least 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Repetition of the Conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not uselesse but carries with it a singular Elegance and Emphase for the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and refers to the Citie the last to her day which follows as if he had said If thou Jerusalem hadst known even thou whom it so greatly concernes to know these things at least in this thy day in which I thy promissed Messias am come unto th●e Thus the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be understood as before for vel even or saltem at least which is evident from the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 annext thereto Whence it follows In this thy day There is a great Pathos and Emphase in this notion This thy day whereby we must understand according to the Hebraic Idiome that space of time or the last period of that time which our Lord had so graciously vouchsafed to Jerusalem for her Repentance Every word is very significant and weightie 1. The word Day has much in it as if he had said The day of Grace yet shines on thee Thy Sun is not as yet set but the night wil follow Joh. 9. 4 This is termed the Time of thy

those to be under the power of Unbelief who were never truly sensible of the power of it Is not Infidelitie as it has been shown the greatest sin and therefore ought to have the greatest sense What is the main and first worke of the Spirit of Bondage but to convince the unbelieving world of their unbelief as John 16. 9 And can men be convinced of it unlesse they studie and observe the nature and workings of it Why is it that the most of men do account Infidelitie so smal a sin but because they never inquired into its black ugly Nature and Aggravations How comes it to passe that many take part with their Unbelief but because they are not sensible what a mischievous pernicious thing it is Alas Did men studie and believe what an hainous sin Infidelitie is how would they abominate and loath it What speed would they make to be rid of it Yea why is it that Believers themselves are so much under the prevalence of Unbelief but because they have not that sense of its indwelling and prevalence which they ought to have Did Believers meditate much of and mourne under the evils of an unbelieving heart surely they would not be so much troubled with it as they are Oh! What a rare thing is it for Believers to have a quick sense of Unbelief What better argument and marque can we have of a sound Believer than a daily sense of and humiliation for Unbelief Yea is it not a good signe of much growth in Faith and other Graces to be inwardly acquainted with and troubled for the remains of Infidelitie dwelling in us Do not the best and most improved Christians usually complain most of this sin Oh! What an invisible slie and subtile sin is Infidelitie How long doth it lie lurking in the soul before it be observed Doth it not like some cunning Politicians animate and encourage every sin yet concele itself in al its actings Doth it not then greatly concerne al both Believers and Unbelievers to studie wel the Nature Causes and maligne Influences of Unbelief Oh! how much of Infidelitie might we find in every sin were we but wel-skilled in the nature and workings of it But alas what Mysteries and Riddles are Unbelievers to themselves How unacquainted are they with the spiritual cunning and subtile turnings and windings of their unbelieving hearts Is it not then the great concerne of al to be greatly intent on the studie of and inquisition into the Nature Operations and Effects of Unbelief But above althings we should much contemplate and inquire into the Causes of Infidelitie Is not he the wisest Philosopher who contemplates and understands best the causes of things And do not men account him the most able Physician who gives the best conjecture at the Causes of a Disease So in like manner may we not repute him among the most understanding Believers who is best skilled in discerning the Causes of Unbelief Surely althings are best known in and by their Causes O then if thou wilt understand the black nature of Infidelitie studie and inquire narrowly into its Causes Inquire into that Soverain venimous black darknesse which dwels in Conscience and makes al the good things of thy peace to disappear Oh! What a Veil doth this thick spiritual darknesse draw on al the excellences of Christ How doth it stain al the Beautie and Glorie of Evangelic offers made to the unbelieving Soul Oh! what an efficacious influence hath the darknesse of Conscience on the darknesse of Infidelitie Studie also how much carnal reason doth promote Infidelitie What more contrary to Faith than carnal reason When men endeavor to mesure the Promisses or Providences the Words or Workes of God by carnal wisdome what black jealousies and suspicions of Gods love care and faithfulnesse procede thence How is the Unbelievers heart filled with black ugly prejudices against Christ and al the offers of his Grace The lesse of carnal reason there is mixed with Faith the more pure it is Again observe how much carnal Securitie doth foment and promote thine unbelief Is not a secure Conscience ever an unbelieving Conscience When men consider not the things that belong to their peace how can they understand or believe them What made the old World so much disbelieve the approching Deluge of Gods wrath but their wretched securitie It s true Unbelief is oft the cause of carnal securitie but is it not also as oft the effect of it Is not the Securitie of the wise and foolish Virgins made a cause of their Infidelitie Matthew 25. 5 Is not faith maintained by an inward tender feeling sense and Unbelief by the want of such a sense Further take notice how much self-love doth feed and nourish thine Unbelief What self-dependence and self-secking it workes in thee How soft-natured and faint-hearted as to Dutie but stout-hearted and resolute against Christ and al his gracious invitations it makes thee Oh! Studie how much self-love fortifies thy heart against al the good things of thy peace but exposeth and layes it open to al the tentations of Sin and Satan Consider also how much Spiritual Pride contributes to thine Infidelitie Oh! how craftie and cunning is the pride of Infidelitie and how much are the Unbelievers bands strengthened hereby Meditate also on thy short-spiritednesse and its venimous influence on thine unbelief How contracted and narrow is the Unbelievers heart And how much is his unbelief promoted hereby A confined short straitned spirit is alwaies pusillanimous feeble and unbelieving as Exod. 6. 9. Lastly Examine if there be not some base darling lust lurking at the bottome of thy wil which secretly feeds and fortifies thine unbelief Oh! what large provision doth any beloved lust make for Infidelitie How much is its Throne maintained by it What stout arguments do darling lusts urge against Christ and al his gracious offers These with some other are the principal causes and most bitter roots of Infidelitie the observation and discoverie of which wil be of great use for the subduing of this sin But the more ful Inquisition into the Causes of Infidelitie wil be the entire Subject of the second part of our Discourse touching Unbelief 2. Another practic Improvement we may make of this Doctrine is by way of sad Lamentation and Humiliation for the prevalence of Infidelitie in the world even among Professors Is the Idea or visage of Unbelief so black and ugly Are its Influences so venimous and contagious How then comes it to passe that this knowing world is enamored and fallen in love with it Could any sober mind imagine that a thing so deformed and pernicious should seem so amiable and desirable in the eyes of men Was it ever known that the Leper was amorous of his Scabs or the Begger in love with his Rags or the Prisoner with his Fetters or the wounded Person with his bleeding Wounds How then comes it to passe that the