A73023:60
M. Perkins, his Exhortation to repentance, out of Zephaniah preached in 2. sermons in…
M. Perkins, his Exhortation to repentance, out of Zephaniah preached in 2. sermons in Stourbridge Fair. Together with two treatises of the duties and dignity of the ministry: delivered publicly in the University of Cambridge. With a preface prefixed touching the publishing of all such works of his as are to be expected: with a catalogue of all the particulars [sic] of them, diligently perused and published, by a preacher of the word.M. Perkins, his Exhortation to repentance, out of Zephaniah preached in 2. sermons in Sturbridge Faire. Together with two treatises of the duties and dignitie of the ministrie: deliuered publiquely in the Vniuersitie of Cambridge. With a preface præfixed touching the publishing of all such workes of his as are to be expected: with a catalogue of all the perticulers [sic] of them, diligently perused and published, by a preacher of the word.
London: printed by T. Creede for William Welby, 1605
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, & 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 from grace: and therefore nature must be fully abolished, afore man come to heaven. And yet (though all ⟨p. 29⟩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 know by good education, & by grace, it is otherwise: grace rectifieth nature, but that is no thankes to nature: for it is as euill and corrupt still, being seuered from grace: and therefore nature must be fully abolished, afore man come to heauen. And yet (though all ⟨p. 29⟩this be true (I say not, that sin breakes 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 meanes aforesaid; but this is the truth, that whereas some are not so angry, some not so wanton, some not so cruel, some not so couetous, som not so ambitious, &c. as others: that comes not from any goodnesse of nature in them, aboue the other originally, but from Gods hand, which tempereth, restraineth, and moderateth euery mans 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