A09417:80
A faithful and plain exposition upon the 2. chapter of Zephaniah by that reverend…A faithfull and plaine exposition vpon the 2. chapter of Zephaniah by that reuerend…
A faithful and plain exposition upon the 2. chapter of Zephaniah by that reverend and judicious divine, M.W. Perkins. Containing a powerful exhortation to repentance: as also the manner how men in repentance are to search themselves. Published by a preacher of the word. With a preface prefixed, touching the publishing of M. Perkins his works. And a catalogue of all such particulars thereof, as are to be expected.A faithfull and plaine exposition vpon the 2. chapter of Zephaniah by that reuerend and iudicious diuine, M.W. Perkins. Containing a powerful exhortation to repentance: as also the manner hovve men in repentance are to search themselues. Published by a preacher of the vvord. With a preface prefixed, touching the publishing of M. Perkins his vvorks. And a catalogue of all such particulars thereof, as are to be expected.
London: printed by T. Creed for William Welby, 1609
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.
Secondly, I say, by nature. For I know by good education, and by grace, it is otherwise: Grace rectifieth Nature, but that is no thanks to nature: for it is as evil and corrupt still, being severed ⟨p. 43⟩from grace: and therefore Nature must be fully abolished, afore man come to heaven. And yet (though all this be true) I say not that sin breaks out in all natures alike, though all natures be alike corrupt: for the course of nature is restrained in some more then others, by the means aforesaid; but this is the truth, that whereas some are not so angry, some not so wanton, some not so cruel, some not so covetous, some not so ambitious, &c. as others; that comes not from any goodness of nature in them, above the other originally, but from Gods hand, which tempereth, restraineth, and moderateth every mans nature as he seeth good.
Secondly, I say, by nature. For I knowe by good education, and by grace, it is otherwise: Grace rectifieth Nature, but that is no thankes to nature: for it is as euill and corrupt still, beeing seuered ⟨p. 43⟩from grace: and therefore Nature must bee fullie abolished, afore man come to heauen. And yet (though all this be true) I say not that sin breakes out in all natures alike, though all natures bee alike corrupt: for the course of nature is restrained in some more then others, by the meanes aforesaide; but this is the truth, that whereas some are not so angrie, some not so wanton, some not so cruell, some not so couetous, some not so ambitious, &c. as others; that comes not from anie goodnesse of nature in them, aboue the other originallie, but from Gods hand, which tempereth, restraineth, and moderateth euerie mās nature as he seeth good.
And if God did not thus moderate & restrain the natures of men, but suffer them to break out to the full: there would then be no order, but all confusion in the world; therefore, (as especially for his Churches quietness, so also for the preservation of public peace, and the upholding of society in the world, between man and man,) the Lord holds a hand over every mans nature, and keeps every one in a certain compass limited by the wisdom of his power, which restraining hand of his, if the Lord should take away, all societies and Common-wealths, would be turned up-side down, because every man by the universal corruption