Selected quad for the lemma: nature_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nature_n	evil_a	good_a	indifferent_a	2,973	5	9.5052	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19287	The conuerts first loue discerned iustified, left and recouered. Resoluing the truth of an effectuall conuersion. And informing the right way to perseverance and perfection. By Thomas Cooper.	Cooper, Thomas, fl. 1626.	1610 (1610)	STC 5697.5; ESTC S116341	35,249	52

changing of names is practised by such as either in their iudgements or liues or both deny the Lord that hath bought them namely Iesuites Seminaries Theeues Cosoners c. For our feature so farre as that may be altered by changing the fashion of the haire beard c. this being but ciuill and differing according to the diuers guise of each nation so no painting or disfiguring abhorring to nature or denied by ciuilitie and religion bee added I see not but this libertie may be vsed in a case of necessitie for the preseruation of life so it stand with our callings and tend to Gods glorie The like we may determine concerning change of apparell as being a ciuill thing and therefore both subiect to a religious end the preseruation of life with a good conscience and also subiect to change according to the diuers guise of nations callings condition and occasion of prosperitie or aduersitie keeping our selues within the bounds of our Christian libertie becomming all vnto all as to winne others so to preserue our selues for their good as most desirous to be with Christ which is the best of all and yet readie to follow the Lord in any good occasion for the preseruation of life to benefit the Saints and make sure our owne election prouided that we 1. keep our selues within the compasse of our religious and ciuill callings 2. That we change not that which is vsuall to the other sex 3. That we deny not our profession if this meanes will not conceale vs being demanded particularly 4. That wee simply intend in our preseruation Gods glorie for the benefitting of others A fourth occasion of this false imputation that we haue left our first loue is our discretion in reprouing for sinne when either we cease to reprooue scorners although our soules doe not cease to weep in secret for thē and our contrary conuersation is a cōuiction of thē or reproue priuatly generally if in publike making difference of persons in regard of their calling and qualitie of their sinne sauing some with feare and yet raising vp others with the spirit of meeknes Gal. 6. 1 c. 1. Which imputation how vniust it is may appeare by the rules of the holy Ghost 1. Tim. 5. 1. Mat. 19. And also 2. By the practize of the Saints Nathan 2. Sam. 12. Paul Compare the practize in reproouing the Church of Corinth first epistle and 11. chap. and the Church of Galat. 3. chap. but aboue all the practize of our Sauiour is peerelesse in his different reproofe of the Scribes and Pharisies Mat. 23. Luk. 11. and of his Disciples Mat. 8. Mat. 26. 27. A fifth occasion of this vniust challenge that wee may lose our first loue is when the hand of God lying heauily vpon vs in some outward emptying because our estate is decaied outwardly therfore the world concludes a decay within especially if wee surcease in a measure such duties of charitie wherein before when our cup ouerflowed we abounded towards others which by this may appeare to be most vnrighteous because it is the purpose of the heart which God respects which may bee no lesse open to our brother though our purse be straitned yea being scanted of this outward deuotion may be more inlarged in spirituall almes to procure mercie for the soule and contentment in all estates Act. 3. 6. A sixth occasion there is also of this false imputation when wee rectifie our charitie by wisedome to our selues so distributing to others as that we prouide for our owne lest we be worse then infidels and so louing our neighbor as that we proue not cruell to our selues so diuiding to others that we preferre the household of faith Galat. 6. 10. both doing the best good and as we may continue hold out longest therein For which seeing wee haue the warrant of the holy Ghost as wee ought to auoide all appearance of this euill by moderation in our procuring and vsage of these things so neede wee not feare hereby any cooling of our loue Only make wee this vse of this vniust imputation as to suspect our selues in regard of our carnall loue and to trie our abiding in the loue of God by such a loue vnto our selues as may prouide for the flesh to the humbling and mortifying of the same as may further our selues and others to those durable riches which are at the right hand of our God for euermore Lastly wee may be falsely charged to haue left our first loue When encreasing in knowledge of our right in Iesus Christ and from him in these outward things wee take libertie for the vse of some things which before we refrained as being either not informed or not throughly resolued concerning them either because they are indifferent and so are all ours in Christ and being sanctified by the word and prayer may be lawfully vsed seeing to the pure all things are pure Or else being simply good are now of conscience to be embraced and cheerefully practized that they may further vs to the chiefest good Which how false an imputation it is seeing the rules of the Word and practise of the Saints haue made good 1. Cor. 9. Galat. 2. c. Therefore let vs feare the cooling of our loue in the vse of this libertie so that our consciences bee perswaded and practize warranted by these rules namely first 1. That the meanes of our encrease in knowledge bee the word of truth not the authoritie of man 2. That wee be able to discerne betweene things that differ not stumbling at euill things vnder the pretence of indifferencie nor subiecting things simply good to the nature of things indifferent making the necessarie worship of God a matter of indifferencie as the preaching of the Gospell catechizing fasting c. yea thrusting out the substance of holinesse for the complement thereof That as we despise not order so it further true deuotion so we rest not in the outside and make an idol of bodily seruice Rom. 14. 1. Phil. 9. 10. 3. That in this liberty we offend not our Christian brother neither the Magistrate by refusing what he lawfully imposeth nor the weake brother by not informing him in the true vse of these things or vsing what may iustly giue occasion either of doubting in faith or corruption in life 1. Cor. 8. Rom. 14. 4. That herein also we not only auoid what may hurt but in all spirituall wisedome doe that which may further to the best good euen the saluation of the soule 1. Cor. 9. 5. And all this to the only praise of our glorious God through Iesus Christ 1. Cor. 10. 31. Thus may wee bee falsely charged to haue left our first loue and thus may we be established against these false imputations But say what others fasten vpon me that I feare in my selfe I feele not that ioy and inward comfort I sometimes had these ouerflowings and extraordinarie sweetnesse though I

nothing Better neuer to haue beene borne then so to bee deceiued Oh how thè wisdome of the flesh prooues here enmitie against God! Is not this the iudgement vpon the world that they which see not might see and that they which see might be made blinde Consider first I pray you how nature occasions this deceit Is any disposed lesse euilly by the benefit of his complexion Is any constrained from some act of euill by natures impotencie and deformity Behold euen these to the naturall man prooue very dangerous stumbling blockes to rest in nature as affoording some shew of good more then is in others of an harder constitution as breaking out lesse into grosse euils then such who by natures abilitie are more prone and prouoked thereto And is it not esteemed a sufficient measure of goodnes to bee lesse euill then others howsoeuer the desire and fountaine of corruption be the same in all Is not the seeming good which by natures benefit shewes forth in the world accounted currant holinesse and thereby excludeth the true power of well-doing Especially if to this shew of natures righteousnesse Education be adioined whereby the minde being informed in knowledge and restrained by ciuilitie natures euill is heereby more kept vnder and it seeming good set out more saleable and beautious to the sinister iudgement howsoeuer now nature hath gained no other then a weapon of vnrighteousnesse to commit sinne more dangerously by how much it is inabled to couch it more closely and smooth it more cunningly yet this with the world passeth for a currant conuersion especially if some such change now appeare in the outward man whereby wee may either differ from the rusticitie and grosse abuses of our parents or differ from the barbarous and desperate sprouts of our childhood and vntamed youth And if now the Lord shall giue the wicked their desire in affoording them so farre the vse of his spirit as to restraine yet more inward corruption by it power and terrour that so they may be fitter for such outward prosperitie as they haue especially made choice of in this life and so renounced their interest in heauen and withall may frame better to societie both of the good to whom now they shall doe lesse hurt as also of the euill whom by this meanes they may prouoke to good that so Gods gouernment of the world may be more beautifull and glorious and his will more iustifiably accomplished in the elect and reprobate Is not this restraint apprehended as a great conquest ouer corruption and so a conuersion hence vainly concluded seeing the inward hart is no whit renued but only the corruption restrained from the outward act nay is not corruption more inraged inwardly the more it is outwardly bridled smothered and so sin made out of measure sinfull as being more inexcusable the more it is curbed as breaking out more desperately when the bridle is reiected as ripening more dangerously the more it boileth within and so sealing vp vengeance more certainly yea more fearfully hastning it as proceeding to despight the spirit of grace And what though the Lord bestow on the wicked many excellent graces of his spirit inabling them to teach others to doe wondrous things furthering them so farre in the shew of holinesse as that they shall seeme for a time to outstrip the sincere professor May they not teach other and yet themselues be reiected May they not doe miracles and yet heare I know you not Shall not the candle of the hypocrite be put out Doth not this faire shew in the flesh deceiue and prooue deceiued What should I tell you of that change that is wrought by afflictions Will not the wicked in their troubles seeke the Lord diligently Must not the vilest forbeare when they cannot otherwise chuse And is it any masterie not to reuenge when power is not in our hands Will not the swine that is now cleansed returne to the mire againe Is it charitie then to forgiue the world when we see no time left for execution of malice Is it patience to forbeare when wee can neither will nor chuse Is it obedience to tremble vnder the whip to feare God only for his iustice and not to loue him for his mercie Oh but wee are deliuered out of trouble and restored to great happinesse Behold wee are blessed on the earth and are not we then truly blessed Is not this a marke of holinesse to be prosperous in the world Would God blesse our labours if we did not serue him May not this change from affliction to prosperitie be a certaine euidence of an inward change from worse to better and so prooue vnto the flesh a conceit of conuersion Surely if the world bee Iudge the case is quickly ruled Who is the good man but the rich man Either his riches shall be the cloke to hide his faults by greatnesse briberie cunning packing friendship c. or his euill by the flatterie of the world shall be accounted good hee will not doe so for his credit he needs not steale oppresse he hath wherewithall his couetousnesse is thrift his pride cleanlinesse his prodigalitie bountie his loosenesse libertie and prerogatiue Hath hee not power of all in his hands And may he not doe what he list Is not his lust a law his example a rule and warrant He feares no trouble therefore hee deserues none Who can say Blacke is his eie because who dares say so Nay who will not say blacke is white if it may please him Thus prosperitie makes a conuert if the world may giue in euidence Especially if our fulnesse in the world be graced with some ciuill calling whereby wee are honoured of the people and taken vp with imploiments is not idlenesse now much preuented and so such sinnes as doe accompanie the same Doth not credit now restraine where conscience cannot Is there not now a cloake for sinne and countenance for iniquitie What defense is fathered hence for neglect of spirituall duties What opportunity offered to colour oppression and deceit What pretence for licentiousnesse and excesse in the abuse of the creatures What wrapping vp of abuses where there is fellowship in euill Is not here a glorious maske for sinceritie and religion where outward honestie in a ciuill calling becomes a warrant of vprightnesse seeing our faith is shewed by workes And what more obuious and commendable then our ciuill imploiments so beneficiall to the Common-weale so necessarie for our priuate so succesfull in the issue as who in opinion more blessed What is it if not godlinesse that is so plentifully recompenced in this life If now the wicked eat the labours of their hands and drinke their wine in bowles may they not sacrifice to their nets May they not cry ayme vnto their soules Oh well is thee and happie shalt thou bee Thus ciuill imploiment with worldlings is accounted religion and to bee morally iust and true