Selected quad for the lemma: world_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	blasphemy_n	forgive_v	ghost_n	1,829	5	9.1420	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A46699	A second part of The mixture of scholasticall divinity, with practical, in several tractates: wherein some of the most difficult knots in divinity are untyed, many dark places of Scripture cleared, sundry heresies and errors refuted ... Whereunto are annexed, several letters of the same author, and Dr. Jeremy Taylor, concerning Original Sin. Together with a reply unto Dr. Hammonds vindication of his grounds of uniformity from 1 Cor. 14.40. By Henry Jeanes, minister of Gods Word at Chedzoy in Somersetshire.	Jeanes, Henry, 1611-1662.; Taylor, Jeremy, 1613-1667.	1660 (1660)	Wing J508; ESTC R202621	508,739	535

all are of that opinion that he ever read And for this coherence take these two Reasons 1. Our Saviour proceeds in a way of aggravating the now mentioned Blasphemy But if by every idle word you understand every grossely wicked and blasphemous word there will be little aggravation hereof for to say that every wicked lying blasphemous word that men shall speake they shall give account thereof in the day of judgment falls very short of what was spoken allready of this blasphemy vers 31. 32. That it was a blasphemy against the Holy Ghost and not to be forgiven either in this world or in the world to come 2. Compare we these words with those immediately foregoing vers 35. A good man out of the good treasure of the heart bringeth forth good things and an evill man out of the 〈◊〉 treasure bringeth forth evill things In the latter part of these words by evill things are understood such evill words as were notoriously such such as even the Pharisees acknowledged to be so The Idle words then in vers 36. are distinguished from them as may very probably be gathered from the Antithesis insinuated in the particle but But I say unto you every idle word that men shall 〈◊〉 they shall give account thereof in the day of Judgment It is apparent that our Saviour spake of such words whose sinfulnesse seemed strange and new unto such loose commentators on the Law as the Pharisees were And it is very observable that he ushereth in this his commination against every idle word with the very same forme of speech that he useth chapt 5. vers 12 28 31 34 39 44. In his correction of their corrupt glosses upon the law of God So then our Saviour speakes of that which sounded as very harsh and rigid doctrine in the eares of the Pharisees But I say unto you that every idle word that men shall speak 〈◊〉 shall give an account thereof in the day of Judgment Notwithstanding your slighting thoughts of your vaine and unprofitable discourse I who am the truth and know fully the mind of God as being alwaies in his bosome doe assure you that every idle word which men shall speak every word which is not referred unto a good end they shall give an account thereof in the day of Judgment 2. Enquire we what it is to give an account of every idle word in the day of Judgment The phrase sometimes signifies onely triall and examination Luk. 16. 2. Heb. 13. 17. But that here it importeth condemnation and punishment Suarez proveth from the scope of the words which was to terrifie the Pharisees for their blasphemy and to deterre others from the like by displaying and amplifying the severity of Gods judgment against it And unto this the threatning of punishment and condemnation for every idle word is more conducing then a proposall of a bare tryall and examination of every idle word which is agreeable unto the best words and works of men 〈◊〉 for them 〈◊〉 may give an account with joy Heb. 13. 17. In the words then there is plainly a Metalepsis the Antecedent to give an account in the day of Judgment is put for the consequent to be punished in hell-fire Every idle word that men shall speak they shall give an account thereof in the day of Judgment that is they without repentance shall be condemned and everlastingly punished for it And this acception of the phrase we find elsewhere as 1 Pet. 4. 5. I passe on unto the third particular how this makes against the indifferency of humane actions considered in their singular and actuall existence I answere because it concludes against the indifferency of any words of men for those words which in the generall and in their own nature are indifferent yet as drawn into exercise and putting on circumstances they are idle if they have no goodnesse adjoyned unto them by reference unto their due and requisite ends And if they be idle they are sinsull and consequently 〈◊〉 indifferent And what is said of idle words of men is applyable unto the idle thoughts and workes of men for the thought of man is a more rationall act then his speech more an act of reason And his rationall works proceed from his thoughts and are of farre greater moment and importance then his words and so in the upshot we may inferre that if mens idle words are not indifferent then neither mens idle thoughts and works And the justnesse of this inference I shall confirme by two arguments 1. Idle words are therefore sinfull because being the birth and product of reason and the free will of man there is not in 〈◊〉 propounded an end suitable unto the reasonable nature of man Now all the vaine thoughts and idle works of men are the issue of reason and freedome of will and therefore because they are not 〈◊〉 unto such an honest end as becomes the dignity of such a rationall creature as man they are faultie and vitious 2. Idle words are therefore morally evill because in them that precious treasure time is wasted in which a man may be more lavish then in the most prodigall mispence of money But now out time is vainly consumed to no good end and purpose in our idle thoughts and works and therefore they are sinfull as well as our idle words and consequently not indifferent A second place is 1 Cor. 10. 31. Whether therefore ye eat or drink or whatsoever ye doe do all unto the Glory of God To eat and to drinke abstractively considered are indifferent actions and yet such actions are here commanded to be referred unto the glory of God and therefore if they be not thus referred they are sinfull And we may say the same of all other actions that are in spccie in their own nature indifferent Capreolus lib. 2. dist 40. quaest 1. pag. 562. noteth that these words of the Apostle Let all things be done unto the Glory of God may be understood two manner of waies negatively or affirmatively 1. Negatively and then the sense is do nothing against 〈◊〉 glory nothing that may dishonour him Things offered unto idols were in themselves the good creatures of God and to eate them an action in it selfe indifferent but to eate them in the Idols Temple was to countenance Idolatry and so a high dishonouring of God To eat them also with the scandall of a weake brother was to prejudice and obstruct the glorifying of Gods name 2dly The words may be understood affirmatively and so there is as Capreolus observeth a threefold reference unto the glory of God 1. Habituall 2. Actuall 3. Virtuall 1. An habituall reference there is unto the glory of God wheresoever there is the habit the grace or vertue of the love of God the principle of actually referring all things unto the glory of God But now this is not sufficient for the habit of love may for a long time lie idle and un-active and be consistent with very grosse sins as