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ID Title Author Corrected Date of Publication (TCP Date of Publication) STC Words Pages
A46700 A treatise concerning the indifference of humane actions Jeanes, Henry, 1611-1662. 1669 (1669) Wing J509A; ESTC R34477 148,823 174

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aut utilitate rectitudinis aut ratione justae necessitatis caret as Gregory Homily 6. As for those who think that an idle word is extended unto every word grossely wicked false lying blasphemous the very context will disprove them The occasion of our Saviours discourse was that blasphemy of the Pharisees vers 24. But when the Pharisees heard it they said this fellow doth not cast out Devils but by Beelzebub the prince of the Devils Now our Saviours drift is to discover the sinfulnesse and danger of this blasphemous speech of theirs And this he doth as by severall arguments so particularly in this verse by arguing a minori ad majus from the lesse to the greater As if he should have said If in the day of judgment ye shall give an account for every idle word then much more for such a blasphemous vomit as this of yours That I cast out Devils by the assistance of Beelzebub That our Saviours Argument here stands thus Maldonate tels us 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 evill 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 speake 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 they 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 (n) Illa verba dixit ad incutiendum hominibus timorem ex aggerandam severitatem divini judiciitergo sen sus illorum verborum est ●●ta homines reddituros rationem otiosi verbi ut si nullam aliam excusationem vel rationabilem causam habeant pro illo puniendi sunt alioquin verba Christi nullum fere pondus ●ut energiam haberent neque aliquem metum inferent cum tamen illo singulari exemplo vo●luerit Christus ostendere quam sint g●aviter puniendi homines pro verbis pravioribus De boni●tate malit humanorum actidisp 9 Sect. 3. 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 because for them they 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 sinfull and consequently not 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 them 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 referred 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 our 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