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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
end_n	action_n	good_a	law_n	1,808	5	5.2167	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A44967	Two sermons by Geo. Hall ...	Hall, George, 1612?-1668.	1641 (1641)	Wing H339; ESTC R19103	23,750	56

hath wisely knit together intending the one for the laxation yet continuance of the other {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} The finall cause of rest is labour Arist. Ethic 10. Now penall labour there is a continuall succession of these two the end of the one is the beginning of the other the one is from justice the other from mercie Now let Anaxagoras look up and see whether heaven be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} all of stone To be is good but to be doing is the good and end of being wee perfect our selves by action for the defects of nature are supplyed by habits and habits acquired by actions which so long as they are simply voluntarie are pleasant once forced become tedious so much as they have of constraint so much of griefe {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Rhet. Arist. 1. Violence is beside nature and therefore hath griefe annexed to it These painfull actions which my text cals for are of the same nature with those that Aristotle cals {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} partly voluntary partly violent for as the poore man parts with his purse to a thiefe yet would not doe it but to save his life setting the lesse evill in the place of good so wee spend our spirits in some actions not because they are pleasing to the will but because they are necessarie partly to satisfie the Law partly for the attaining partly for the ornament partly for the maintenance of happinesse supposing then that we efficaciously will this end or happinesse wee necessarily will these penall actions as meanes to the end no other way to be purchased For our condition is not like that of the Lillies which are cloathed and spin not nor that of the little Lambs whom their mothers bring forth in the mountaines wrapt in naturall rags against the injuries of the aire neither is it with us as they say it was with Mercury who was borne in the morning found playing on the lute at noone and driving of oxen at night wee are first infants then boyes then youths how many are the wants of these ages and when wee come to be men wee espy more and are faine to double our paines the more our knowledge is the more intense are our desires and our desires employ our members the vast capacitie of our soules and our large wills adde much to our travaile the appetite of bruits is terminated here below ours ranges about the earth the sea the aire attempts heaven with waxen wings mounts up to Angels to God himselfe and rests not there which very unrestinesse though it be full of anxietie Non enim est absque dolore quòd aliquis perfectionem appetat Aquin. Comment on Ethic. seeme to me wonderfully to exalt man above other creatures that whereas they al disport themselves in some slender rivulets of good onely man looks to that boundlesse and bottomlesse deep the Deitie of his Maker not to be sounded not to be compast You have heard the sentence that God hath past on the sons of men and that an heavie sentence yet me thinks easier than if he had condemned us to doe nothing this {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} this {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as Aristotle termes it contradicts not only the nature of the soule whose verie being is to be and whose well being is to be well doing but also the whole nature of things Could a man stand in Delph which Cosmographers call Vmbilicum terrae the very navell of the earth and turne his eyes to all positions of place to the right hand to the left behind before above and beneath hee should find them all meet and conspire to smother or expose this spurious or supposititious brat and shall man father it and harbour it in his bosome Goe to the little Bees thou sluggard Pullos vel triduanos ad pensam vocant they set their little ones their task at three dayes old nec insenectute in fucos degenerant neither turne they Drones in their old ages Next turne to the Ant and see her wayes what are those wayes Ask the naturall Historian Etiam per saxa silices vestigia videas semitas Thou mayest find her steps and paths upon the hardest flints So often does that little yet exemplary creature trudge this way and that way backward and forward to store her earthy granarie and keep off a winter famine Now if there be any to whom God hath dealt so liberall a portion of these temporall goods as that they need not labour to prevent either want or cold or famine even to these also do I preach In the sweat of thy face shalt thou eate thy bread they that sit on high so high that the poor below seeme {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} no bigger than Ants sayes Lucian are not alway to sit still qualitie and condition exempt not from labour but from the manner of labour and therefore does Solomon set the Spider that embleme of industrie in that she spins her Web out of her owne bowells to spin even in the Courts of Princes though she has beene often swept out for her labour Why now should the sluggard yet fold his armes why should he for fortie fiftie sixtie yeares rest those bones to whom nature owes so long a rest surely his soule is crept into his bodie to the same end that Epimenides did into his Den to sleepe out sixty yeares he forgets how long a rest he is like to take in the grave hee and all the travellers of the earth let the poore labouring man he that grinds in the Mill the hireling whose paines are trebled by the sins of great ones solace himselfe with this that this day shall end in a night not like the nights of the yeare which after a few houres give place to the day nor like that in Ogyges his time famous for nine monthes but longer and more shadie where Abel has slept almost from the foundation of the world where Israel makes not nor Aegyptian Pharaohs tire the people with building Pyramids where silent Nations sleep in beds of Clay and shall not rise nor wake nor rub their eyes till the Trumpet shall sound in their eares and heaven and earth inflamed shall light them new start up to Christs Tribunall Thus much of our sufferings the terme of suffering followes in these words Till thou returne to the earth where you may take notice of foure things the first implyed our comming from the earth the second exprest our returne to the earth First as the end of evills Secondly as it selfe an evill First of the part implyed our comming from the earth Luc. Iun. Brutus consulting with the Oracle who should be Consull received this answer That he should be Consull that first kissed his mother he by and by fell on his face kissed the earth returned home and was created Consull Romes first Consull beside the faith

Two SERMONS BY GEO. HALL Late Fellow of Kings Coledge in Cambridge LONDON Printed by J. O. for Anth. Hall and are to be sold at his shop in St. Dunstans Church-yard 1641. GEN 3.19 In the sweat of thy face shalt thou eat thy bread till thou returne to the earth GOD Almightie the great and sole Builder of heaven and earth in those six dayes in which his goodnesse did first reconcile the odds betweene being and not being calling the possible world into act made these and but these two natures the necessarie and the voluntarie to the former as being voyd of reason and therefore not capable of any positive Law he gave no precept hee set Nature to them a rule and furnisht them with faculties determined and if there be no impediment in second causes necessitated to such or such actions tending to such or such ends To the latter as being endowed with freedome and a power indifferent to both extremes to doe or not to doe to doe this or that good or ill He expressely gave in charge what if hee tendered his life hee should not doe and therefore hee had no sooner pronounced him Lord of the whole earth but knowing how proper it is for happinesse to forget her selfe and how safe for Monarchs to remember that they are dependantly and subordinately great in the proper tone of a Law-Giver Legum enim authoritas ratione suasoria vile est tels him flatly Of the fruit of the tree which is in the middest of the garden thou shalt not eat The tree is now forbidden and that by the Lord and Maker of it from henceforth for Adam to taste it shall be disobedience shall bee intemperance shall bee injustice the least of which shall not dwell in Paradise they make too great a stir in the soule and are too turbulent to reside in him whom God created as a Citie at unitie in it selfe there was no insurrection of the sensitive appetite against the will no deformitie betweene the will and reason the intellect directed the will commanded the members executed In a word there was a neat and harmonious consent of all the faculties with reason and of reason with God thus was man at peace with God and with himselfe But like as from the quietnesse of the aire the Philosopher suspects an earth-quake mee thinks the man that had not read this book should have read so much in the book of Nature tane so much from politick rules as to fore-see a declension of things at perfection to fear most a rebellion in a State most composed such was the state of Adam and with such successe in the same day were his affections quiet and tumultuous his will which that day had well given up her name revolted from the regiment of reason judge you how voluntarily fallen in that the left her leader and yet her selfe blind I ask not whence this desertion who permitting who instigating This is enough for me this will bring me to my text if I tell how the evill of sin lets in the evill of paine and that I find in the sacred History that our first parents did eat and this probable in the schoole that they were both created both stood and both fell and both in one day Let both these two great lights on earth answer to those two in heaven and then behold the eclipse that Hesychius Milesius speaks of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} The Sun was darkened and the Moone withdrew her light but happy you superiour lights whose eclipses are not sins the defects and anomies of humane actions are scann'd at the bar of justice and bearing a guilt upon the offendent will not be expiated but by suffering for let the man but taste of the prohibited fruit and he shall heare a voyce from heaven that voyce which breaketh the Cedars of Libanus thundring out wrath and this sad doom In the sweat of thy face c. The generals in the text are three first the sufferer thou secondly his sufferings to eat his bread in the sweat of his face thirdly the terme of his sufferings till thou returne to the earth Since there is so necessary dependancie of morall acts upon intention it is a good rule which the Philosopher gives in the first of his Rhetorick {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Not to look so much to the letter of the Law as the mind of the Law-giver The expresse prohibition of eating was to one but intended for all one man our first father did eat and sin the sin ran downe to his sons and to the sons of their sons and to those that did descend from them to all nations sexes conditions times and ages of the world to the man that shall last see the Sun set In the day that thou shalt eat thou shalt dye the death as it sayes more kinds of death than one so more that should dye than one and to dust thou shalt returne was more than a personall sentence for all men were dead in one and were gathered to their fathers as to a living sepulcher larger and more common than that which Abraham bought of Ephron the son of Zoar which was but for him and for his house so that it seemes to have a great deale of mind that which the Jewes so talk of that Abraham Isaac and Jacob were buried in the same cave with Adam Now if posteritie dyed with him then it sinned with him and then shall suffer and labour with him Sane hoc iniquum videtur sayes Bodinus parentum culpam in liberos derivari Does not Sylla heare ill for the sonnes of Proscripts Can a man be guiltie of that which was done before he was Ask the Schoole Is it not the nature of sinne to bee voluntarie Does it not require knowledge counsell consent election If not why then is not the Wolfe called unjust that devoures the Lamb Why is not hee cited to Areopagus as well as Mars Why doe not Princes promulgate their Lawes in the Desarts and compell the affections of the wild Asse to a meane as well as ours But {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Arist. Moral lib. 3. The Law-giver hath an eye to what is voluntarie and unvoluntarie to the former by the rule of distributive justice hee sets out rewards and punishments to the latter neither reward nor punishment How then does God punish the sin of the first man in his posteritie that personally had done neither good nor ill How could they conceive and bring forth sin who yet themselves were not conceived or call it a sin shall it be a mortall sin {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Who blames a man for being borne blind That does the Judge of the great Court of heaven and earth and surely the Almightie does not pervert justice it is not with him as with those Romane Praetors Jus dicunt cum iniqua decernunt For like as by a politicall union many families become