Selected quad for the lemma: nature_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nature_n	fire_n	set_v	tongue_n	3,652	5	9.4006	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02921	A learned and fruitefull commentarie vpon the Epistle of Iames the Apostle vvherein are diligently and profitably entreated all such matters and chiefe common places of religion as are touched in the same epistle: written in Latine by the learned clerke Nicholas Hemminge, professour of diuinitie in the Vniuersitie of Hafnie, and nevvly translated into English by VV.G.	Hemmingsen, Niels, 1513-1600.; Gace, William.	1577 (1577)	STC 13060; ESTC S103941	145,341	189

the godly yet they doe please God for the mediatours sake receiuing by fayth forgiuenesse of their sinnes according to that saiyng Blessed are they whose sinnes are couered And Paule sayth If ye mortifye the deedes of the flesh by the spirite ye shall liue These things I thought good to speake more at large concerning true and wholesome repentance and the partes thereof that the maner of true repentance or turning vnto God may be plainly vnderstande of euerye one and the order of the partes of repentance may be considered that that which is proper to euery of them may be giuen vnto it that we doe not confounde the properties of the partes that we may vnderstande that iustification and saluation is free that we may not depriue fayth of it properties Briefly that we being iustified by fayth freely for Christes sake may giue to God his glorie and worship and exercise our selues in all kindes of good works whiles that we shall be straungers in this lyfe which a full and perfite redemption through Christ our only sauiour shall follow to whome be prayse for euer Amen Chap. 3. The summe of the thirde Chapter AS he perswadeth that none doe rashly vsurpe vnto him selfe authoritie of maistership gouernment but rather that he bridle his owne tōgue so he requireth that wisedome be shewed by modest conuersation rather than by contention and enuie whereof many mischiefes doe come The order and partes of the thirde Chapter THere are two partes of this Chapter the first concerning maistership not to be rashly vsurped ouer other but rather that the tongue is to be bridled The second of the vse of wisedome and giftes without enuie and contention Either part hath it reasons by which it is proued The exposition of the third Chapter with an obseruation of the Doctrine 1 My brethren be not many maisters THe meaning of this proposition considered by it selfe is doubtfull but if it be restrayned as it needes must be to the reasons by which the proposition is confirmed the meaning is easye Seeing therefore that all the reasons whiche are afterwarde added doe contayne the discommodities of an intemperate tongue we must of necessitie here take maisters for them which take vnto them selues authoritie to refourme and censure others and doe seuerly and rigorously call other mens deedes vnto examination and in the meane season doe not see there owne faultes He doth not therefore condemne here brotherly admonition which proceedeth of fayth and loue which hath the commandement of Christ and is the foundation of Ecclesiasticall discipline but he condemneth the lightnes ambition and pride of them which doe not so much regarde edifying as they doe giue them selues to sclaunder and backbite Christ sayth Matth. 23. Be not ye called Rabbi for one is your maister to wit Christ and all ye are brethren And call no man your father vpon the earth for there is but one your father which is in heauen c. If any contende vpon these wordes that it is not lawfull for any godly man to take vpon him the title of maister or teacher I obiect agaynst him the forbydding of the name of a father For here we are no lesse prohibited to be called fathers then maisters Wherefore as it is not simply forbidden to be called fathers but in this or that respect so neither are we simplie forbidden to be called maisters or teachers This meaning therfore is to be considered Christ doth not esteme by what name or title thou art called so as thou abidest vnder his gouernment and maintaynest brotherly concord without ambition and contempt of others Paule calleth himselfe the maister and teacher of the Gentils yet he hath not broken this commaundement of Christ but rather obeyed it For his maistership did tende vnto this ende that he might bring all vnder the gouernement and rule of Christ They therfore which eyther vpon the wordes of Iames or the prohibition of the Lorde doe condemne scholasticall promotions doe mistake and falsly apply the Scripture and appayre and diminish the profitable gouernment of a common wealth concerning learning Let ambition be farre from vs let vs submit oure selues to the maistership and gouernement of Christ and let vs reuerently retayne and keepe scholasticall order Knovving that vve shall receiue the greater condemnation The first reason is taken of punishment they which are ready to condemne others who notwithstanding them selues are in the same faults or greater doe prouoke the wrath of God agaynst themselues For seing that loue doth couer a multitude of sinnes and they are desirous to discouer the sinnes of others they doe sufficiently declare that they are voyde of loue 2 For in many thinges vve sinne all The second reason taken of our common imbecillitie and weaknes For our common infirmitie and readines to sin ought to admonish vs that we be not ouer rigorous agaynst others The chiefe causes of our falling into sinne are these 1. Sin dwelling or abiding in vs. 2. The manifold craftes and assaultes of the deuil 3. The examples of the greatest part of the worlde and those exceeding euill 4. Negligence of gouernours of maners and discipline as in parents ministers of the Gospell and ciuill rulers If any man sinne not in vvord he is a perfect man and able to bridle all the body The third reason taken of the profite of a bridled tongue He that can temper his tongue is a perfect man that is vpright or entire and endued with many other vertues Therefore he that doth vse his tongue vnruly and dishonestly is no whit vpright or entire for he is polluted with many vices Wherefore we must not rashly take vnto vs authoritie to iudge and refourme the maners of others 3 Behold vve put bittes into the horses mouthes that they should obey vs and vve turne about all theyr body 4 Behold also the shippes vvhich though they be so great and are driuen of fierce vvindes yet are they turned about vvith a very smal rudder vvhithersoeuer the gouernour listeth 5 Euen so the tongue is a little member and boasteth of great things The fourth reason likewise is taken of the profit and commoditie of a well ordered tongue For as a bitte put into the horses mouth doth turne about all the body of the horse and as the rudder of a ship doth guide the whole ship so a well ordered tongue boasteth of great thinges that is it bringeth to passe great matters and doth as it were direct the whole man into the way of perfection when as contrariwise a disordered and an vnruly tongue is like to a bitte that is lewse and a rudder that is set at libertie Behold hovv great a thing a little fire kindleth 6 And the tongue is a fire yea a vvorld of vvickednes so is the tongue set among our members that it defileth the vvhole body and setteth on fire the course of nature and it is set on fire of hel The fift reason taken

of the discommodities of an vnbridled and an vnruly tongue As sayth he a little fire dooth with burning consume the whole wood so the litle tongue is as it were the kindling of many vices which although it be but smal yet it is a world of iniquitie that is a gathering togither or an heape of all wickednes as therfore in a little fire there is powre to kindle the whole wood so in the small tongue there is power to defile the whole body of man and to set on fire the course of nature when as it selfe is first set on fire of hell But what is the course of nature and what is it for the tongue to be set on fire of hell As the course of nature is the world it selfe so the tongue to be set on fire of hell is asmuch as to be breathed vpon of Satan himselfe wherby it is made a sit instrument to stirre vp all mischiefe in the worlde Hereunto may be referred that saying of Menander the tongue is the cause of many euills How true this is the tongue of Mahomet and other heretikes doth witnes 7 For the vvhole nature of beastes and of birdes and of creeping thinges and thinges of the sea is tamed and hath bene tamed of the nature of man 8 But the tongue can no man tame it is an vnruly euil The sixt reason taken from a comparison beastes byrdes and fishes of the sea may be tamed but the tongue that is vnbrideled and accustomed to speak ill can by no meanes be tamed It is therfore an exceeding great euill Wherefore we must most diligently take heede that we doe not giue it to much libertie Full of deadly poyson 9 Therevvith blesse vve God euen the father therevvith curse vve men vvhich are made after the similitude of God 10 Out of one mouth procedeth blessing and cursing The seuenth reason taken of the wonderfull inconstancie of the venimous tongue For it fayneth y e it blesseth God and by and by it curseth him in his image then which wickednes what can be greater My brethren these things ought not so to be The eyght reason taken of an inconuenience this disorder of the tongue and reprochfull speaking doth not become Christians wherefore it is especially to be auoyded 11 Doth a fountaine sende forth at one place svveete vvater and bitter 12 Can the fig tree my brethren bring forth oliues eyther a vyne figges so can no fountayne make both salt vvater and svveete The ninth reason taken of that which is vnpossible As it is vnpossible that a fountayne should be able to sende forth at one place swete water and bitter For that can no more be than that a figge tree shoulde be able to bring forth olyues or a vine figges so it can not be that that tongue which is giuen to euil speaking and sclandering should be able to bring forth any good thing not defiled w t the venim of the tongue the heart Wherfore seing that it is so let euery one applie his tongue only to speak well which will be counted godly among the children of God Wherfore let no man rashly vsurpe vnto himselfe authoritie to controll and finde fault with others 13 VVho is a vvise man and endued vvith knovvledge among you let him shevve by good conuersation his vvorkes in meekenesse of vvisedom Hitherto he hath beaten downe the statelynesse of proude controllers of other and hath with firme reasons bridled the vnrulinesse and saucinesse of the tongue Now bicause this euill did proceede of an opinion of wisedome he commendeth the true moderation of wisedome and teacheth the vse thereof in our lyfe and conuersation The proposition is this He that is endued with true wisedome and knowledge let him shewe it by the workes of an honest and meeke conuersation as by the true and continuall fruites thereof 14 But if ye haue bitter enuying and strife in your heartes reioyce not neyther be lyers agaynst the truth The first reason of the proposition taken of disagreeing or contrarie effects He which is full of bitter enuying contētion doth boast in vayne that he is a wise man For these wicked affections are contrarie to the nature of true wisedome which loueth honestie and meekenesse To be a lyer agaynst the truth in this place is falsly to vsurpe vnto himselfe the name of wisedome 15 This vvisedome descendeth not from aboue but is earthly sensuall and deuilish The seconde reason of contrarie causes Wisedome wherwith bitternesse of mynde and desire of contention are ioyned is earthly sensuall and deuelishe Therefore it is not true wisedome For true wisedome is heauenly spirituall and diuine Iames in this place doth not condemne naturall wisedome which is the good gyft of God by it selfe whereof he maketh here no mention but he condemneth the wicked affections of men and the vayne boasting of diuine wisedome 16 For vvhere ennying and strife is there is sedition and all maner of euill vvorkes The thirde reason of the discommoditie of enuy and contention which followe a vayne opinion of wisedome Experience doth sufficiently proue that when men are full of bitter enuie and desirous of contention the gate is open to them vnto sedition and all wickednes wherof Germanie being afflicted at this day hath to much experience 17 But the vvisedome that is from aboue is first pure then peaceable gentle easie to be entreated full of mercie and good fruites vvithout iudging and vvithout hypocrisie The fourth reason taken of things annexed or ioyned vnto true and heauenly wisedome Which things we will declare by setting one contrarie agaynst the other Earthly wisedome is corrupted with affections heauenly wisedome is pure vndefiled and not polluted with affections Earthly wisedom is desirous of cōtention heauenly wisedome is peaceable that is diligent to make peace and quietnesse among men Earthly wisedome is rigorous and cruell heauenly wisedome is gentle and giueth place to rigour Earthly wisedome will yeelde to no man heauenly wisedome is tractable and doth easily obey him that commaundeth those things that be good and right Earthly wisedome is vnmercifull heauenly wisedome is mercifull and full of good fruites Earthly wisedome doth accept persons omitting the cause heauenly wisedome doth in no case regarde the persons but the causes Earthly wisedome hath hypocrisie ioyned with it heauenly wisedome is voyde of all hypocrisie 18 And the fruite of righteousnes is sovven in peace of them that make peace The fift reason taken of the fruite which commeth vnto them that vse wisedome and other giftes of God peaceably vnto edifying also he teacheth a generall rule concerning the vse not only of wisedome but also of other giftes For he will haue vs vse both wisedome and other giftes as the fruites of righteousnesse peaceably vnto edifying which if we shall doe we shall at the length ioyfully reape the fruites of our righteousnesse Chap 4. The summe of the fourth Chapter AS the Apostle