A01956:242
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.
But now their natural knowledge being so obscured, shall yet the Law of nature condemn? yes, for kthe invisible things of God might be understood by the things that are made: so that they are without excuse. God could not be apprehended by them any other way then by nature: yet sinning against him they are without excuse. lPour out thy fury upon the heathen that know thee not: mand upon the kingdoms that have not called on thy name. nHe shall come in flaming fire, taking vengeance on them that know not God. By this shall many millions of men be condemned. Inexcusabilis oft omnis peccator, vel reat• originis. Original guilt makes us inexcusable, without voluntary additament. 5Ignorantia •ius qui •oluit intelligere, est peccantis culpa: Ignorantia eius qui no• potuit intelligere, est peccati p•na. In virisque non est justa •xcusatio, sed est justa dam•atio. ⟨p. 115⟩His Ignorance that would not understand, is the wickedness of sin: his ignorance that could not understand, is the punishment of sin. Doth not this latter excuse? Yes a Tanto, but not a Toto: from so much guiltiness, but not from all guiltiness. Ignorance can be no plea, for all are bound to know: it serves not a malefactors turn, to plead Ignor•tiam juris, that he knew not the Law of his Prince which he hath broken. I know that simple nescience is minoris culpae, but not nullae; a less fault, not no fault. The o