A01956:238
The happiness of the church, or, A description of those spiritual prerogatives wherewith Christ…The happines of the church, or, A description of those spirituall prerogatiues vvherewith Christ…
The happiness of the church, or, A description of those spiritual prerogatives wherewith Christ hath endowed her considered in some contemplations upon part of the 12. chapter of the Hebrews : together with certain other meditations and discourses upon other portions of Holy Scriptures, the titles whereof immediately precede the book : being the sum of diverse sermons preached in S. Gregory's London / by Thomas Adams ...The happines of the church, or, A description of those spirituall prerogatiues vvherewith Christ hath endowed her considered in some contemplations vpon part of the 12. chapter of the Hebrewes : together with certain other meditations and discourses vpon other portions of Holy Scriptures, the titles wherof immediately precede the booke : being the summe of diuerse sermons preached in S. Gregories London / by Thomas Adams ...
London: printed by G.P. for John Grismand, 1619London: printed by G.P. for Iohn Grismand, 1619
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
2. The other point to be discussed is, whether the breach of this Law doth condemn. Some object, that it is quite blotted out of man, therefore cannot bind him. No question, it is much obscured in respect, both of intellectual and effectual faculties. For understanding it gropeth, eif haply it might feel after God. Adam had the knowledge of good by experience, of evil only by contemplation: but falling he had also an experimental knowledge of evil. For affection, mans will is so perverse, ⟨p. 112⟩that when as naturally he desires to be happy, yet he willingly commits those things against his first intendment, that make him most unhappy. As a thief steals, to keep himself from famine, and so from misery: thus Ne miser fit, malus fit: & ideo miserior, quia malus. Lest he should be wretched, he becomes wicked: and is so much the more wretched by being wicked. Beatus vult esse h•mo, etiam non sic vivendo ut possit 2esse. Man seeks for blessedness in all places, but where it is. Yea, custom brings this will to contempt of sin. Peccata quamuis ho•renda, cùm in consu•tudinem venerint, creduntur parua, aut nulla. Aug. Sins horrid and uncouth at first, become trivial and familiar by practice.
2. The other point to be discussed is, vvhether the breach of this Law doth condemne. Some obiect, that it is quite blotted out of man, therefore cannot bind him. No question, it is much obscured in respect, both of intellectuall and effectuall faculties. For vnderstanding it gropeth, eifhaply it might feele after God. Adam had the knowledge of good by experience, of euill onely by contemplation: but falling he had also an experimentall knowledge of euill. For affection, mans will is so peruerse, ⟨p. 112⟩that when as naturally he desires to be happy, yet hee wiilingly commits those things against his first intendment, that make him most vnhappy. As a thiefe steales, to keepe himselfe from famine, and so from misery: thus Ne miser fit, malus fit: & ideo miserior, quia malus. Lest hee should be wretched, he becomes wicked: and is so much the more wretched by beeing wicked. Beatus vult esse hmo, etiam non sic viuendo vt possit