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Prescribing Some Means for Repentance

166829 min read

I Shall in the last place prescribe some Rules or Means conducible to Repentance.

  1. The first is serious consideration,1 Psal. 119. 59. I thought on my waies, and turned my feet unto thy testimonies. The Prodigal, when he came to himself, and did seriously consider his riotous luxuriances, then he repented. Peter, when he thought of Christs words, wept. There are four things, which if they were well considered of, would be a means to make us break off a course of sinning.

  2. Consider seriously what sin is; and2 sure there is enough evil in it to make us repent: There are in sin these twenty Evils.

  3. Every sin is a recession from3 God4, Ier. 2. 5. God is the supream good, and our blessedness lyes in union with him; but sin, like a strong byass, draws away the heart from God. The sinner takes his leave of God; he bids farewel to Christ and mercy. Every step forward in sin, is a step backward from God, Isa. 1. 4. They have forsaken the Lord, they are gone away backward. The5 further one goes from the Sun, the nearer he approacheth to darkness: the further the soul goes from God, the nearer it approach to misery.

  4. Sin is a walking contrary to God,6 Levit. 26. 27. The same word in the Hebrew * signifies both to commit sin, and7 to rebel. Sin is Gods opposite: If God be of one mind, sin will be of another: If God saith sanctifie the Sabbath, sin saith, prophane it. Sin strikes at Gods very being: If sin could help it, God should be no longer God, Isa. 30. 11. Cause the holy One of Israel to cease from before us. What an horrible thing is this, for a piece of proud dust, to rise up in defiance against its maker!

  5. Sin is an injury to God. For 1. It8 violates his Laws; here is crimen laesae majestatis. What greater injury can be offered to a Prince, than to trample upon his royal edicts? A sinner offers contempt to the Statute-Laws of Heaven, Nehem. 9. 26. They have cast thy Law behind their back; as if they scorned to look upon it.

  6. Sin robs God of his due. You injure a man when you do not give him his due. The soul belongs to God, he laies a double claim to it; it is his by creation and purchase: now sin steals the soul from God, and gives the Devil that which of right belongs to God.

  7. Sin is profound ignorance. The9 School-men say, All sin is founded in ignorance10; did men know God in his purity and justice, they durst not go on in a course of sinning, Ier. 9. 3. They proceed from evil to evil, and know not me, saith the Lord. Therefore ignorance and lust are joyned together, 1 Pet. 1. 14. Ignorance is the womb of lust. Vapours arise most in the night: The black vapours of sin arise most in a dark ignorant soul. Satan casts a mist before a sinner, that he sees not the flaming sword of Gods wrath. The Eagle first rolls himself in the sand, and then flies at the Stagg, and by fluttering his wings, so bedusts the Staggs eyes, that he cannot see, and then he strikes him with his tallons (Pliny): So Satan that Eagle or Prince of the Air first blinds men with ignorance (2 Cor. 4. 4), and then wounds them with his darts of temptation. Is sin ignorance? there’s great cause to repent of ignorance.

  8. Sin is a piece of desperateness. In every11 transgression, a man runs an apparent hazard of his soul; he treads upon the brink of the bottomless pit. Foolish sinner, thou never committest a sin, but thou dost that which may undo thy soul for ever12. He who drinks poison, it is a wonder if it doth not cost him his life. One taste of the forbidden tree lost Adam Paradise: One sin of the Angels lost them Heaven: One sin of Saul lost him his Kingdom. The next sin thou committest, God may clap thee up prisoner among the damned. Thou that gallopest on in sin, it is a question whether God will spare thy life a day longer, or give thee an heart to repent, so that thou art desperate even to phrensy.

  9. Sin is a befilthying thing; it is called […], filthiness, Iam. 1. 21. The Greek word signifies the putrid matter of ulcers. Sin is called […], an abomination, Deut. 7. 25. Nay, in the plural, abominations*, Deut. 20. 18. This filthiness13 in sin is inward: a spot in the face may easily be wiped off; but to have the liver and lungs tainted, is far worse: Such a pollution is sin, it hath gotten into the mind and conscience, Tit. 1. 15. ‘Tis compared to a menstruous cloth, Isa. 30. 22. The most unclean thing under the Law (Hierom) · A sinners heart is like a field spread with dung. Some think sin an ornament, it is rather an excrement. So doth sin befilthy a person, that God cannot abide the sight of him, Zach. 11. 8. My soul loathed them.

  10. In sin is odious ingratitude. God hath14 […]ed thee (O sinner) with Angels food; he hath crowned thee with variety of mercies,15 yet dost thou go on in sin? As David said of Nabal, in vain have I kept this mans sheep, 1 Sam. 25. 21· So in vain hath God done so much for the sinner. All Gods mercies may upbraid, yea accuse the ungrateful person. May God say, I gave thee wit, health, riches, and thou hast imployed all these against me, Hos. 2. 8. I gave them corn, and wine, and oyl, and multiplied their silver and gold, which they prepared for Baal. I sent in provisions, and they served their Idols with them. The Snake in the fable which was frozen, stung him that brought it to the fire, and gave it warmth: So a sinner goes about to sting God with his own mercies. Is this thy kindness to thy friend? Did God give thee life to sin? Did he give thee wages to serve the Devil?

  11. Sin is a debasing thing; it degrades a16 person of his honour, Nahum 1. 14. I will make thy grave, for thou art vile17. This was spoken of a King (Sennach); he was not vile by birth, but by sin: Sin blots our name, taints our blood: nothing doth so change a mans glory into shame, as sin doth. ‘Tis said of Naaman, He was a great man and honourable, but he was a leper, 2 Kin. 5. 1. Let a man be never so great with worldly Pomp, yet if he be wicked, he is a leper in Gods eye. To boast of sin, is to boast of that which is our infamy; as if a Prisoner should boast of his fetters, or be proud of his halter.

  12. Sin is a damage. In every sin there is18 infinite loss. Never did any thrive by grazing on this Common. What doth one lose? he loseth God, he loseth his peace, he loseth his soul. The soul is a divine spark lighted from Heaven; it is the glory of the Creation; and what can countervail this loss (? Chrysost) Matth. 16. 26. If the soul be gone, the treasure is gone; so that in sin there is infinite loss. Sin is such a trade, that whosoever follows it is sure to break.

  13. Sin is a burthen, Psal. 38. 4. My iniquities19 are gone over my head, as an heavy burden, they are too heavy for me. The sinner goes with his weights and fetters on him. The burden of sin is ever worst, when it is least felt. Sin is a burden where-ever it comes. Sin burdens God, Amos 2. 3. I am pressed with your sins, as a Cart is pressed under the sheaves20. Sin burdens the soul; what a weight did Spira feel? how was Iudas his conscience burdened? insomuch that he hanged himself to quiet his conscience21. They that know what sin is, will repent that they carry such a burden.

  14. Sin is a debt: ‘Tis compared to a22 debt of ten thousond talents, Mat. 18. 24. Of all the debts we owe, our sins are the worst·23. In other debts a sinner may fly into forein parts, but here he cannot, Psal. 139. 7. Whither shall I fly from thy presence? God knows where to find out all his debtors (Chrys). Death frees a man from other debts, but it will not free him from this: not the death of the debtor, but of the creditor dischargeth this debt.24

  15. There is deceitfulness in sin, Heb. 3. 13. Prov. 11. 18. The wicked worketh a deceitful work. Sin is a meer cheat: while it pretends to please us, it beguiles us. Sin doth as Iaell, first she brought the milk and butter to Sisera, then she struck the nail thorow his temples that he died, Iudg. 5. 26. Sin first courts, and then kills: ‘Tis first a Fox, and then a Lion: Whomsoever sin kisseth, it betraies. Those Locusts in the Revelations, are the perfect Hierogly phicks and emblems of sin; On their heads were as it were Crowns like gold, and they had hair as women, and their teeth were as the teeth of Lions, and they had stings in their tails, Rev. 9. 7. Sin doth just as the Usurer, who feeds a man with money, and then makes him morgage his Land: So sin feeds the sinner with delightful objects, and then makes him morgage his soul. Iudas pleased himself with the thirty pieces of silver, but they proved deceitful riches; ask him now how he likes his bargain.

  16. Sin is a spiritual sickness: One man25 is sick of pride, another of lust, another of malice: ‘Tis with a sinner, as it is with a sick Patient, his pallat is distempered; the sweetest things taste bitter to him: So the word of God which is sweeter than the honey-comb, tastes bitter to a sinner, Isa. 5. 20. They put sweet for bitter; and if sin be a disease, it is not to be cherished, but rather cured by Repentance.

  17. Sin is a bondage; it binds a man26 Apprentice to the Devil27. Of all conditions, servitude is the worst. Every man is held with the cords of his own sin. I was held before conversion (saith Austin28) not with an Iron Chain, but with the obstinacy of my will. Sin is imperious and tyrannical; it is called […], a Law, Rom. 8. 2, because it hath such a binding power over a man. The sinner must do as sin will have him: He doth not so much enjoy his lusts as serve them; and he will have work enough to do to gratifie them all29, Eccles. 10. 7. I have seen Princes going on foot. The soul that princely thing, which did once sit in a chair of State, and was crowned with knowledge and holiness, now is made a lacky to sin, and runs on the Devils errand.

  18. Sin hath a spreading malignity in it;30 it doth not only hurt to a mans self, but to others: one mans sin may occasion many to sin. As one Beacon being lighted, may occasion all the Beacons in the Country to be lighted. One man may help to defile many31. A person that hath the plague, going into company, doth not know how many have gotten the plague of him. Thou that art guilty of open sins, knowest not how many have been infected by thee32. There may be divers for ought thou knowest, now in Hell, crying out, that they had never come thither, if it had not been for thy bad example.

  19. Sin is a vexatious thing; it brings33 trouble with it. The curse which God laid upon the woman, is most truly laid upon every sinner, Gen. 3. 6. In sorrow thou shalt bring forth. A man vexeth his thoughts in plotting of sin; and when sin hath conceived, in sorrow he brings forth: Like one who takes a great deal of pains in opening a flood-gate, and when he hath opened it, the flood comes in upon him, and drowns him: So a man beats his brains to contrive sin, and then it vexeth his conscience34, brings crosses in his estate, rots the wall and timber of his house, Zach. 5. 4.—

  20. Sin is an absurd thing. What greater35 indiscretion than to gratifie an enemy? Sin gratifies Satan. When lust or anger burn in the soul, Satan warms himself at this fire. Mens sins feast the Devil36. Sampson was called out to make the Lords of the Philistines sport, Iudg. 16. 25. So the sinner makes the Devil sport. ‘Tis meat and drink to him to see men sin· How doth he laugh to see them venturing their souls for the world! As if one should venture Diamonds for Straws; or should fish for Gudgeons with golden hooks. Every wicked man shall be indicted at the day of judgement for a fool.

  21. There is cruelty in every sin. Every37 sin thou committest, thou givest a stab to thy soul38. While thou art kind to sin, thou art cruel to thy self; like him in the Gospel, who did cut himself with stones till the blood came, Mark 5. 5. The sinner is like the Jaylor, who drew a sword to kill himself. Act. 16. 27. The soul may cry out, I am murdering. Naturalists say, the Hawk chuseth to drink blood, rather than water39: So sin drinks the blood of souls.

  22. Sin is a spiritual death, Ephes. 2. 1.40 Dead in trespasses. Austin saith, that before his conversion, reading the death of Dido, he could not refrain weeping; but wretch that I was (saith he) I bewailed the death of Dido forsaken of Aeneas, and did not bewail the death of my soul forsaken of God41. The life of sin is the death of the soul. 1. A dead man hath no sense: So a person unregenerate hath no sense of God in him, Ephes. 4. 19. Perswade him to mind his salvation, to what purpose do you make orations to a dead man? go to reprove him for vice, to what purpose do you strike a dead man? 2. He who is dead hath no taste. Set a banquet before him, he doth not rellish it: So a sinner tastes no sweetness in Christ or a Promise: They are but as cordials in a dead mans mouth (Chrys). 3. The dead putrifie; and if Martha said of Lazarus, Ioh. 11. 39. Lord, by this time he stinketh, for he hath been dead four daies. How much more may we say of a wicked man, who hath been dead thirty or forty years in sin, by this time he stinketh.

  23. Sin without Repentance tends to42 final damnation. As the Rose perisheth by the canker bred in it self: so do men by the corruptions which breed in their souls. What was once said to the Graecians of the Trojan horse, this Engine is made to be the destruction of your City43. The same may be said to every impenitent person, this Engine of sin will be the destruction of thy soul. Sins last scene is alwaies Tragical. Diagoras Florentinus would in a frolick drink poison, but it cost him his life44. Men drink the poison of sin in a merriment, but it costs them their souls, Rom. 6. 23. The wages of sin is death. What Solomon saith of wine, the same I may say of sin; at first it shews its colour in the cup, at the last it biteth like a Serpent, and stingeth like an Adder, Prov. 23. 31. Christ tells us of the worm45 and the fire, Mark 9. 48. Sin is like oyl, and Gods wrath is like fire. So long as the damned continue sinning, so long the fire will continue scorching; and who can dwell with everlasting burnings? Isa. 33. 14. But men question the truth of this, and are like that impious Devonax, who being threatned with Hell for his villanies· made a mock at it, and said, I will believe there is an Hell when I come there, and not before46. We cannot make Hell enter into men, till they enter into Hell.

Thus we have seen the deadly evil in sin, which seriously thought on, may make us repent, and turn to God. If for all this, men will persist in sin, and are resolved upon a voyage to Hell, who can help it. They have been told what a soul-damning Rock sin is; but if they will voluntarily run upon it, and split themselves, their blood be upon their own head.

  1. The second consideration to work47 Repentance, is, consider the mercies of God. A stone is soonest broken upon a soft pillow; and an heart of stone is soonest broken upon the soft pillow of Gods mercies48, Rom. 2. 4. The goodness of God leadeth thee to Repentance. The clemency of a Prince doth soonest cause relenting in a malefactor. While God hath been storming others by his judgements, he hath been wooing us by his mercies.

What privative mercies have we had49?50 what mischiefs have been prevented? what fears blown over? When our foot hath been slipping, Gods mercy hath held us up (Psal. 94. 18). Mercy hath been alwaies a screen between us and danger. When enemies like Lions have risen up against us to devour us, free-grace hath snatched us out of the mouth of these Lions. In the deepest waves, the arm of mercy hath been under, and kept our head above water; and will not this privative mercy lead us to Repentance?

What positive mercies have we had!51 1. Supplying mercy. God hath been a bountiful benefactor, Gen. 48. 15. The God which fed me all my life long to this day. What man will spread a table for his enemy? we have been enemies, yet God hath fed us; he hath given us the horn of Oyl; he hath made the hony-comb of mercy drop upon us. God hath been as kind to us, as if we had been his best servants; and will not this supplying mercy lead us to Repentance?

  1. Delivering mercy. When we have been at the gates of the grave, God hath miraculously spun out our lives; he hath turned the shadow of death into the morning, and hath put a song of deliverance into our mouth; and will not delivering mercy lead us to Repentance? The Lord hath laboured to break our hearts with his mercies. We read Iudg. 2.—When the Angel (which was a Prophet) had preached a Sermon of mercy, the people lifted up their voices and wept, vers 4. If any thing will move tears, it should be the mercy of God. He is an obstinate sinner indeed, whom these great Cable-Ropes of Gods mercy will not draw to Repentance.

  2. Consider Gods afflictive providences,52 and see if our limbeck will not drop when the fire is put under. God hath sent us of late years to the school of the cross; he hath twisted his judgements together; he hath made good upon us those two threatnings, Hos. 5. 12. I will be to Ephraim as a moth. Hath not God been so to England in decay of trading? And ver. 14. I will be to Ephraim as a Lion. Hath he not been to England in the devouring Plague53? Well, all this while God waited for our Repentance; but we went on in sin, Ier. 8. 6. I hearkned and heard, but no man repented him of his wickedness, saying, what have I done? And of late God hath been whipping us with a fiery Rod54, in those tremendous flames in this City, which did hierogly phically resemble the great Conflagration at the last day, when the Elements shall melt with fervent heat (2 Pet. 3. 10). When Ioabs corn was on fire, then he went running to Absalom, 2 Sam. 14. 31. God hath set our houses on fire, that we may run to him by Repentance, Micah 6. 9. The Lords voice cries unto the City, Hear ye the Rod, and who hath appointed it. This is the language of the Rod, that we should humble our selves under Gods mighty hand, and break off our iniquities by righteousness, Dan. 4. 27. Manassehs affliction ushered in Repentance, 2 Chron. 33. 12. This God useth as the proper medicine for security, Hos. 2. 5. Her Mother hath played the Harlot; that is, by idolatry. What course now will God take with her? vers. 6. Therefore I will hedge up thy way with thorns55. This is Gods method, to set a thorn-hedge of affliction in the way. Thus to a proud man contempt is a thorn; to a lustful man sickness is a thorn, both to stop him in his sin, and to prick him for ward in Repentance.

The Lord teacheth his people as Gideon did the men of Succoth, Iudg. 8. 16. He took the Elders of the City, and thorns of the wilderness and briars, and with them he taught the men of Succoth. Here was tearing Rhetorick. So God hath of late been teaching us humiliation by thorny providences: he hath torn our golden fleece from us; he hath brought our houses low, that he might bring our hearts low. When shall we dissolve into tears if not now? Gods judgements are so proper a means to work Repentance, that the Lord wonders at it, and makes it his complaint, that his severity did not break men off from their sins, Amos 4. 7. I have with-holden the Rain from you, vers. 9. I have smitten you with blasting and mildew, vers. 10. I have sent among you the Pestilence; but still this is the burden of the complaint, Yet ye have not returned to me. The Lord proceeds gradually in his judgements: First he sends a lesser cross, and if that will not do, then a greater. He sends upon one first a gentle fit of an Ague, and afterwards a burning Feaver. He sends upon another first a loss at Sea, then the loss of a child, then an husband. Thus by degrees he would try to bring men to Repentance. Sometimes God makes his judgements go in circuit, from family to family. The cup of affliction hath gone round in the Nation, all have tasted it; and if we repent not now, we stand in a contempt of God, and do interpretatively bid God do his worst; and such a climax of wickedness will hardly be pardoned, Isa. 22. 12, 13. In that day did the Lord of Hosts call to weeping and mourning, and behold joy and gladness; It was revealed in mine ears by the Lord of Hosts, surely this iniquity shall not be purged from you till you dye: That is, this sin shall not be expiated by sacrifice. If the Romans did severely punish a young man who was seen sporting in a window with a Crown of Roses on his headin time of publick Calamity: of how much sorer punishment shall they be thought worthy, who strengthen themselves in wickedness, and laugh in the very face of Gods judgements. The Heathen Mariners in a storm repented, Ionah 1. 14. Not to repent now and throw our sins over-board, is to to be worse than Heathens.

  1. Let us consider how much we shall56 have to answer for at last, if we repent not. How many prayers, counsels, admonitions, will be put upon the score. Every Sermon will come in as an Indictment. As for such as have truly repented, Christ will answer for them; his blood will wash away their sins; the mantle of free-grace will cover them, Ier. 50. 20. In those daies saith the Lord, the iniquity of Israel shall be sought for, and there shall be none, and the sins of Iudah, and they shall not be found. Those who have judged themselves in the lower Court of Conscience, shall be acquitted in the High Court of Heaven: but if we repent not, our sins must be accounted all for at the last day; and we must answer for them in our own persons, and have no counsel allowed to plead for us. Now O impenitent sinner, think with thy self how thou wilt be able to look thy Judge in the face; thou hast a damned cause to plead, and wilt be sure to be cast at the bar57, Iob 31. 14. What then shall I do when God riseth up? and when he visits, what shall I answer him? Either therefore now repent, or else provide your answers, and see what defence you can make for your selves when you come before Gods Tribunal; but when God riseth up, how will you answer him?

  2. The second help to Repentance,58 is, a prudent comparison: Compare the penitent and impenitent condition together, and see the difference: Spread them before your eyes, and by the light of the word see the impenitent condition most deplorable, and the penitent most comfortable. How sad was it with the Prodigal before he returned to his Father! he had spent all; he had sinned himself into beggary, and he had nothing left but a few husks; he was fellowcommoner with the Swine; but when he came home to his Father, then nothing was thought too good for him. Then the Robe was brought forth to cover him, and the Ring to adorn him, and the fatted Calf to feast him. If the sinner continues in his impenitency, then farewel Christ and mercy; but if he repent, then presently he hath an Heaven within him; then Christ is his, then all is peace. He may sing a requiem to his soul, and say, Soul, take thy ease, thou hast much goods laid up. Upon our turning to God, we have more restored to us in Christ, than ever we lost in Adam. God saith to the repenting soul, I will clothe thee with the Robe of Righteousness, I will enrich thee with the jewels and graces of my spirit, I will bestow my love upon thee, will give thee a Kingdom; Son, all I have is thine59. O my friends, do but compare your estate before Repentance, and after Repentance together. Before your repenting, there are nothing but clouds to be seen and storms; clouds in Gods face, and storms in conscience; but after repenting, how is the weather altered! what sun-shine above! what serene calmness within! a Christians soul being like the Hill Olympus, all light and clear, and no winds blowing.

  3. A third means conducible to Repentance,60 is, a settled determination to leave sin; not a faint velleity, but a resolved vow, Psal. 119. 106. I have sworn […]hat I will keep thy righteous judgements. All the delights and artifices of sin shall not make me forsworn. There must be no haesitation, no consulting with flesh and blood; had I best leave my sin or no? But as Ephraim, Hos. 14. 8. What have I to do any more with Idols61? I will be gulled no more by my sins, no longer fool’d by Satan; this day I will put a bill of divorce into the hands of my lusts. Till we come to this peremptory resolution, sin will get ground of us, and we shall never be able to shake off this Viper. No wonder if he be conquered by sin, who is not resolved to be an enemy to it.

But this resolution must be built upon the strength of Christ more than our own; it must be an humble resolution62. As David when he went against Goliah, he put off his presumptuous confidence, as well as his armour, […] Sam. 17. 45. I come to thee in the name of the Lord. So we must go out against our Goliah·lusts in the strength of Christ. ‘Tis usual for a person to joyn another in the bond with him: So being conscious of our own inability to leave sin, let us get Christ to be bound with us, and engage his strength for the mortifying of corruption.

  1. The fourth means is earnest supplication63 (Chrysost). The Heathens laid one of their hands on the Plough; the other they lifted up to Ceres the goddess of Corn. So when we have used the means, let us look up to God for a blessing; pray to him for a repenting heart64 · Thou Lord who bidst me repent, give me grace to repent65. Pray that our hearts may be holy limbecks dropping tears; beg of Christ to give to us such a look of love as he did to Peter, which made him go out and weep bitterly: Implore the help of Gods Spirit; ‘tis the Spirits smiting on the Rocks of our hearts, that makes the waters gush out, Psal. 147. 18. He causeth his wind to blow, and the waters flow. When the wind of Gods Spirit blows, then the water of tears will flow.

Good reason we should go to God for Repentance, 1. Because it is his gift, Act. 11. 18. Then hath God also to the Gentiles granted Repentance unto life. The Arminians hold, that it is in our power to repent. We can harden our hearts, but we cannot soften them. This Crown of Free-will is fallen from our head: nay, there is in us not only impotency, but obstinacy, Act. 7. 51. Therefore beg of God a repentant spirit; he can make the stony heart bleed; his word is verbum creativum, with his command he gives power.

  1. We must have recourse to God for this blessing, because he hath promised to bestow it, Ezek. 36. 26. I will give you an heart of flesh. I will soften your Adamant hearts in my Sons blood: shew God his hand and seal: and there is another gracious promise, Ier. 24. 7. They shall return unto me with their whole heart. Turn this promise into a prayer; Lord give me grace to return unto thee with my whole heart.

  2. Endeavour after clearer discoveries66 of God, Iob 42. 5. Now mine eye seeth thee; wherefore I abhor my self and repent in dust and ashes. Iob having surveyed Gods glory and purity, as an humble penitent he did abhor, or as it is in the Hebrew, he did even reprobate67 himself*. By looking into the transparent glass of Gods holiness, we see our own blemishes, and so learn to bewail them.

  3. Lastly, Labour for Faith; but68 what is that to Repentance? Yes, Faith breeds union with Christ, and there can be no separation from sin, till there be union with Christ. The eye of Faith looks on mercy, and that thaws the heart. Faith carries us to Christs blood, and that blood mollifies. Faith perswades of the love of God, and that love sets us a weeping.

Thus I have laid down the means or helps to Repentance: What remains now, but that we set upon the work; and let us be in earnest, not as Fencers, but Warriers. I will conclude all with that of the Psalmist, Psal. 126. 6. He that goeth forth and weepeth, bearing precious seed, shall doubtless come again rejoycing, bringing his sheaves with him.

Footnotes

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  2. 1 Consid. ↩

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  4. Elongat hominem à Deo. Jacob de Valent. ↩

  5. […] Ali norunt se retrorsum. Ar. Mo[…]tan. ↩

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  7. […] ↩

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  10. Omne peccatum fundatur in ignorantia. ↩

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  12. Quae […]e dementia cepit? Virg. ↩

  13. […] ↩

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    • Vir ingratus est dolium per[…]oratum. Lucian
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  17. […] signif. primò levem, vilem. ↩

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  20. Sicut plaustrum stipulae vel foeni onere praegravatum stridore & sonitu exululat, sic ego peccata vestra ultrà non sustinens, clamo, &c. Hie[…]m. ↩

  21. Non recubat ad foras tanquam Canis dormiens D. Rivet. ↩

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  23. Vocabulum hoc […] significat reatum & obligationem ad poenam. Chemnit. Harm. ↩

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  27. Haec est carnis licentia, quae nos sic à Dei servitute manumittit, ut Diabolo mancipet. Calvin. ↩

  28. Aug. Confess. ↩

  29. O quam multos habet Dominos, qui non habet unum? Hierom. ↩

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  31. Nemo errat sibi ipsi, sed dementiam spargit in proximos. Sen. ↩

  32. Quid alteri periculo es? tu illi gladius. Tertul. ↩

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  34. Omne peccatum est sui ipsius poena. ↩

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  36. Mortalium errores epulae sunt daemonum. ↩

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  38. Quot vitia tot vulnera. ↩

  39. Accipiter sanguinem non aquam bibit. Pierius. ↩

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  41. Aug. con[…] lib. 1. c. 13. ↩

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  43. Haec in vestros fabricata est machina muros. Virgil. Aeneid. ↩

  44. loco venenum bibit, seriò mortem obiit. Reyn. Orat. ↩

  45. Horreo vermem mordacem, & mortem vivacem. […] Flor. ↩

  46. Tun[…] crew dam cùm illuc venero. ↩

  47. 2 Consid. ↩

  48. O altitudo divitiarum misericordiae De[…] ↩

  49. Plures sunt gratiae privativae. ↩

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  52. 3 Consid. ↩

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  55. Deus spinis sepit, cum homines variis circumcingit aerunin is, ut ad peccata tanquam amasios […]gredi non […]. ↩

  56. 4 Consid. ↩

  57. Foris erit mundus ardens, intus conscientia urens, heu miser peccator quo fugies? Anselm. ↩

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  59. Tua sunt & aeterna & temporaria, haec ad utendum, illa ad fruendum, Brugens. ↩

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  61. Abe[…]nt idola in malam crucem· ↩

  62. Frustra nititur qui non innititur. Bernard. ↩

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  64. Quis invenit si quaerens frustratur? cui aperis, si pulsanti claudis? Anselm. ↩

  65. Da Domine quod bes, &c. Austin. ↩

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  67. […] ↩

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