A01956:239
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.
Thus is this natural light dimmed and overcast by the corruption of prosperous lusts: yet ne ipsa quidem delet iniquitas: sin doth not quite race it out. 1. Because there are certain principles reviving in the most dissolute. As the desire of happiness; and every one would attain that end, though they err in the means. Yea they know that evil is to be avoided, which appears in that they would not have any wrong offered to themselves. These general rules all know, albeit in the particular applications they are blinded. Hence it came, that some gross sins were not condemned of them: as robbery among the Germans, lust of males among the Grecians. Rom. 1. 27. Indeed God did punish malitiam per duritiem: yet still remain some sparks and cold cinders of that primary and original fire. 2. That the light of nature is not quite extinct, appears by the force and working of the conscience; for this doth vex and sting the most obstinate soul. By this Cain was driven to confess the monstrousness of his sin. 3. The practice of natural men evinceth it, who by force of nature performed some things agreeable to equity. fThe Gentiles having not the Law, do by nature the things contained in the Law. ⟨p. 113⟩The very Gentiles had many excellent politic Laws, and positive constitutions. This seems to clear the meaning of Plato's two assertions: Legem esse inuentionem veritatis, that was the Law of Nature: Legem esse imitationem veritatis, such were the positive decrees grounded upon the other. But what precepts doth this Law contain, and what remnants of it doth man retain?
Thus is this naturall light dimmed and ouercast by the corruption of prosperous lusts: yet ne ipsa quidem delet iniquitas: sinne doth not quite race it out. 1. Because there are certaine principles reuiuing in the most dissolute. As the desire of happinesse; and euery one would attaine that end, though they erre in the meanes. Yea they know that euill is to bee auoided, which appeares in that they would not haue any wrong offered to themselues. These generall rules all know, albeit in the particular applications they are blinded. Hence it came, that some grosse sinnes were not condemned of them: as robbery among the Germans, lust of males among the Grecians.