A36329:112
Man ashiv le-Yahoweh, or, A serious enquiry for a suitable return for continued life,…
Man ashiv le-Yahoweh, or, A serious enquiry for a suitable return for continued life, in and after a time of great mortality, by a wasting plague (anno 1665) answered in XIII directions / by Tho. Doolittle.Man ashiv le-Yahoweh, or, A serious enquiry for a suitable return for continued life, in and after a time of great mortality, by a wasting plague (anno 1665) answered in XIII directions / by Tho. Doolitel.
London: printed by R.I. for J. Johnson, 1666
DIRECTIONS how to live after a wasting PLAGUE. › Part 2 › Section 6
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.
4. God with greatest severity forbids mens sins, he chargeth you upon pain of damnation, upon peril of Hell torments, that you sin not, but commands men to repent, and mourn for sin, therefore doth forbid them to be hard and stupid under sin.
4. God with greatest severity forbids mens sins, he chargeth you upon pain of damnation, upon perill of Hell torments, that you sin not, but commands men to repent, and mourne for sin, therefore doth forbid them to be hard and stupid under sin.
5. Neither doth God co-operate, or concur to the wickedness of their actions, though without derogation to Gods honour we may say, he doth concur to their wicked actions, For in him all live and move and have their beings, Act. 17.28.1 The action materially considered (as it is an action or motion) is good, and so God is the cause of it, but the action formally considered is evil, and so God is not the author of it, as when you spur a lame Horse, you are the cause that the Horse doth move, but you are not the cause of his halting.
5. Neither doth God co-operate, or concurre to the wickedness of their actions, though without derogation to Gods honour we may say, he doth concurre to their wicked actions, For in him all live and move and have their beings, Act. 17.28.1 The action materially considered (as it is an action or motion) is good, and so God is the cause of it, but the action formally considered is evill, and so God is not the author of it, as when you spur a lame Horse, you are the cause that the Horse doth move, but you are not the cause of his halting.