Selected quad for the lemma: friend_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
friend_n	iron_n	zeal_n	zealous_a	12	3	10.4642	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17330	Ten sermons vpon the first, second, third and fourth verses of the sixt of Matthew containing diuerse necessary and profitable treatises , viz. a preseruative against the poyson of vaine-glory in the 1 & 2, the reward of sincerity in the 3, the vncasing of the hypocrite in the 4, 5 and 6, the reward of hypocrisie in the 7 and 8, an admonition to left-handed Christians in the 9 and 10 : whereunto is annexed another treatise called The anatomie of Belial, set foorth in ten sermons vpon the 12, 13, 14, 15 verses of the 6 chapter of the Prouerbs of Salomon.	Burton, William, d. 1616.	1602 (1602)	STC 4178.5; ESTC S261	267,037	263

paines amongst them The shepheard loueth not only to heare his flocke bleate like sheepe and go to the greene pastures but also when time commeth he expecteth their fleece for his gaine and their yong for the increase of his flocke So the shepheards of our soules loue more to see the flocke of Christ yeeld their loue to the encouragement of their shepheards and the increase of good workes for the enlarging of the flocke of Christ then only to heare them speake and ●alke like Christians It was an incouragement to Paule to trauell in birth among the Galathians when he was in hope to bring them foorth vnto Christ or to beger Christ in their hearts What had that blessed Apostle to boast of when he came at Macedonia but of the zeale of the Corinthians and when he came at Achaia what ioy was it vnto him to report of the forwardnesse and liberality of the Macedonian Christians Euen so no lesse comfort is it to godly Ministers still in places abroad to commend the zeale and loue and knowledge and patience and godlinesse and charity of their people at home and the contrarie to all these is as great a crosse and discouragement as the former is ioyfull comfortable and encouraging As the minister of Christ is encouraged by the lights that is the good workes of Christians shining before men so are other Christians also no lesse confirmed and drawne forward to do the like So the readinesse of the Corinthians was a spur to the Macedonians and Achaians yea their zeale saith the Apostle prouoked many to be zealous Iron sharpneth yron sayth Salomon so the face of a friend sharpneth a friend that is one man quickneth another One peece of wood being set on fire and layed to another doth also kindle the other so one zealous Christian maketh other zealous which were cold before Examples are very forcible either to good or euill for in the affections of men there is a certaine vnity and vnited league so that when one is moued another by the same is moued like a chaine of many linkes one within another draw one and draw all or like a clocke which hath many wheeles which all stand still vntill one be set a worke but if one be set a going that will moue his fellow and his fellow will moue his next fellow and so one will moue another the greater the lesser and the lesser in some place the greater the lower the higher vntill at the last the clocke sound and tell all the world thereof And this spirituall mouing of affection by the like affection and drawing on of one action by another like which the same affection embraceth is effected by vertue of the communion of Saints which we rather beleeue then expresse Thus Nathaniel is drawne by Philip to see Christ and Philip is drawne by Simon Peter and Simon by his brother Andrew Thus the woman of Samaria being moued by Christ moueth the best of her neighbours to come out and see Christ. And herein appeareth the vnity of the Spirit which the Apostle speaketh of Ephes. 4.3 and willeth Christians to hold and maintaine with the bond of peace for the Spirit of God is alwayes one and the same in all men in all ages and at all times and looke what it commendeth to one it commeth to another and what it perswadeth one vnto vnto the same it perswadeth another So that one man being moued by Gods Spirit to shew workes of mercy he doth it his affection liking the same commendeth them vnto another that mans affections also being ruled by the same Spirite cannot chuse but affect and entertaine the same things and so they go from one to another and all being moued by one and the same spirit And yet euery one is moued by meanes and in his seuerall degree and measure whether it be of faith or charity or patience c. Dauid was a meane to make many zealous with him in fetching home the Arke and in other religious actions no doubt but how he first heareth the word then he beleeueth then he speaketh then others heare him speaking then they beleeue that which they heare from him and then they affect that which they beleeue and then they practise that which they affect as all men do whose harts are where their treasure is and their tongues are occupied about that which their harts are set vpon To conclude therefore this point seeing as the doing of good workes before men maketh much for the glorifying of God and the encouraging and drawing on of others both the godly Minister in his place seeing some fruite of his labours and also of other Christians by the example of their brethren and by vertue of the spirite which vniteth their affections let no man condemne the giuing of almes or exercise of other workes of charitie before men but do them rather but alwaies take heede as our Sauiour willeth that ye giue not your almes before men to be seene of men that is with a desire of praise and vaine-glorie It is the affection that maketh or marreth all our actions and is the thing that is more respected with the Lord then the outward action it selfe be it neuer so good Salomon is witnesse for he saith The Lord pondereth the spirits that is he considereth with what affections things be done And the Lord loueth not a giuer but a cheerefull giuer Now the gift is in the hand but cheerefulnesse lodgeth in the heart and appeareth in the countenance which the Lord doth more respect then the gift No one thing doth so soone and so much poison all our actions as vaineglory doth a sinne indeed that waiteth on the best as it did vpon S. Paule who therefore had a messenger of Sathan sent to buffet him that is he had a part vnregenerate to humble him lest he should be exalted aboue measure by reason of those reuelations which he had giuen him to shew that the best men are giuen to thinke well of themselues How many do giue and forgiue to be seene of men How many haue Sermons and Dole at their burials only to be praised of men How many heare the word and daily frequent the exercises of religion onely to be seene of men How many do lend and giue their word vainegloriously to be praised of men How many do build aloft like Nimrods euen till Babel that is to say confusion fall vpon their heads and onely to get a name amongst men How many haue euen confessed their faultes and wept for their sinnes too euen to be seene of men How many comming through Cathedrall churches kneele downe by a pillar as though they prayed onely to be seene of men And might not Osorius the Papist himselfe be as vaineglorious as another when he wrote a booke de contemnenda gloria in contempt of vaineglorie As many rufflers in the Church make most glorious Sermons in praise of mortification and sanctification

conceits and vncharitable surmises as there be heads to heare But it is no matter my brethren thinke and speake of me at your pleasure so long as I haue the truth on my side I care the lesse words are but wind and truth will preuaile in the end and iudge them that now condemne it Saint Paule telleth me that I must passe through good report and bad report and I thanke God so I haue doue meetly well and to the Galathians he saith thus Am I Paul become your enemy because I tel you the truth to shew that whosoeuer will speake the truth shall be counted an enemy But what sayth the same Apostle If I seeke to please men I cannot please God and therfore I am at a point God gaue me an vpright heart in his sight and then as for the fauour and disfauour of the world his will be done But now to the matter in hand Do not your almes that is your good deedes to be seene of men as hypocrites do Our Sauiours purpose is to illustrate his precept by an example of counterfeits and players who do all their feats of purpose to be seene of men to which end they haue a stage erected that mē may see them making proclamation that whosoeuer come to such a place at such an houre shal see such a mans players that is such a mans hypocrites make a play that is play the hypocrites by counterfeiting and shewing diuerse mens actions and diuerse mens persons which they are not neither act they indeede Therefore seeing that the nature and practise of players doth most fitly serue to set foorth the nature practise of such as do but counterfeit and dissemble in the profession and practise of religion when they would be thought to be in good earnest and seeing that for their counterfeiting plaiers were the first that were termed amongst prophane writers hypocrites therefore I say the Scripture hath borrowed that name of them translated it to all that play the dissemblers counterfeits in Gods businesse or otherwise Of this iudgement is master Caluin whose words are these in his Euangelicall Harmony vpon this place Nam quum hypocritae profanis scriptoribus dictifuerint histriones qui in scena ludis fictas personas agebant Scriptura hoc nomen ad homines duplices corde simulatos transtulit that is seeing as players which in Enterludes and on stages did faine and counterfeit the persons of other men were termed hypocrites by prophane writers the Scripture hath translated that name vnto dissemblers and men of a double heart And most fitly are they both called hypocrites because they both counterfeit alike and make a shew before men of that which they are not before God yea so like are they one to another as things cast both in a mould or as those men are that for their likenesse in fauour and condition or for their neerenesse in affinity or office do call one another brothers Amongst Players one counterfeiteth the King and yet is no King but a base fellow in comparison another counterfeiteth a merchant and yet is no merchant but a beggarly companion others come to fight and yet do not fight but dally one with another others scold and brawle and seeme to be at mortal enmitie one against another like some kind of Lawyers at the barre for their Clients but when they are gone they are as good friends as euer they were and laugh at them whom they haue made fooles But indeed certaine persons amongst Players are to be excepted which are not counterfeited for some play the fooles part and are fooles indeed some play the varlets part and are varlets indeede some play the rogues part and are rogues indeede some play the cousiners part and are cousiners indeed some play the parts of lewd men and lewde women and are lewde indeede so that these I thinke haue wrong done them to be tearmed hypocrites because they do not counterfeit the parts they play but are the same indeed that they make shew of except it be in regard of the persons which they represent that they be called hypocrites for those persons they are not indeede though the qualitie of those persons they haue indeed In like manner is it with men of a double heart in religion or otherwise Some seeme to pray when they do not pray but babble with their lips wordes which their minds thinke not of and their hearts consent not vnto and keepe a stir for thrise a weeke seruice not caring for the Sabbath day and come perhaps of contention too rather then of any deuotion These are in shew deuout but in truth deuout hypocrites Some pretend friendship while with the lion they offer to lick poore men whole with a dinner at Christmas or the loane of a little money or the sale of some rotten commoditie while with their teeth that is by cruell practises ill neighbours to a smooth tongue they meane to pray vppon them these are in shew friends but in truth friendly hypocrites Some make a shew of zeale to the glorie of God when their zeale is nothing but bitter malice and malicious bitternesse a thing that too many in the ministerie are guiltie of and wherewith many zealous and faithfull Preachers are vniustly charged by hypocrites But our comfort is that God doth acquite vs when the wicked do condemne vs but they that are maliciously zealous are zealous hypocrites Some in their humble and courteous behauiour seeme altogether to be compounded of humilitie with kind speeches and friendly offers as yours to commaund I owe you any seruice that I can meaning indeed euer to owe it and neuer to pay any I haue the courtesie of the towne for you and I maruell when you will come to our house and I wote not what when indeed they meane no such matter these are humble and kind hypocrites Some seeme very carefull for the poore like Iudas when they would oppresse the Church and either disburden themselues or else enrich themselues with the spoiles of the Church these are charitable benefacting hypocrites Some make a shew of a troubled conscience and seeme desirous of resolution in their pretended doubts when they purpose onely to entrappe the Preacher these are afflicted hypocrites Some seeme to harken to the Preacher very attentiuely and deuoutly when in their hearts they turne most of that they heare into a iest because they like it not these are attentiue hypocrits Some make as though they desired nothing more then the obseruation of the Princes lawes when in the meane time they freely violate all lawes themselues these are lawlesse hypocrites Some crie God forbid but that euery man should haue his due and in the meane time practise all the deuises that may be to defeat euery man these are conscionable or rather vnconscionable hypocrites Some pretend the discharge of their office when they meane thereby to play their parts against some whom they owe a grudge vnto now