A01956:329
The happiness of the church, or, A description of those spiritual prerogatives wherewith Christ…The happines of the church, or, A description of those spirituall prerogatiues vvherewith Christ…
The happiness of the church, or, A description of those spiritual prerogatives wherewith Christ hath endowed her considered in some contemplations upon part of the 12. chapter of the Hebrews : together with certain other meditations and discourses upon other portions of Holy Scriptures, the titles whereof immediately precede the book : being the sum of diverse sermons preached in S. Gregory's London / by Thomas Adams ...The happines of the church, or, A description of those spirituall prerogatiues vvherewith Christ hath endowed her considered in some contemplations vpon part of the 12. chapter of the Hebrewes : together with certain other meditations and discourses vpon other portions of Holy Scriptures, the titles wherof immediately precede the booke : being the summe of diuerse sermons preached in S. Gregories London / by Thomas Adams ...
London: printed by G.P. for John Grismand, 1619London: printed by G.P. for Iohn Grismand, 1619
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
God hath another intent, then man hath, even in mans work. The Chaldeans steal Jobs wealth, to enrich themselves: the Devil afflicts his body, in his hatred to mankind: God suffers all this for the trial of his patience. Man for covetousness, the devil for malice, God for probation of the afflicted's constancy, and advancing his own glory. In the giving of Christ to death, as Augustine observes; the Father gave the Son, the Son gave 1himself, Judas betrayed him, and the Jews crucified him. In one and the same tradition, God is to be blessed, and man condemned. Quia in re una quam fecerunt, causa non una ob quam fecerunt. Because in that same thing they all did, there was not the same cause why they all did it. Gods end was love, Judas his avarice, the Jews malice.
God hath another intent, then man hath, euen in mans worke. The Chaldeans steale Iobs wealth, to enrich themselues: the Diuell afflicts his body, in his hatred to mankind: God suffers all this for the triall of his patience. Man for couetousnesse, the diuell for malice, God for probation of the afflicted's constancie, and aduancing his owne glory. In the giuing of Christ to death, as Augustine obserues; the Father gaue the Sonne, the Sonne gaue 1himselfe, Iudas betrayed him, and the Iewes crucified him. In one and the same tradition, God is to be blessed, and man condemned. Quia in re vna quam fecerunt, causa non vna ob quam fecerunt. Because in that same thing they all did, there vvas not the same cause vvhy they all did it. Gods end was loue, Iudas his auarice, the Ievves malice.
- 1Epist. 48.
The covetous Extortioner taketh away the goods of his neighbour; that robber spoileth. He could have no tongue to plead, nor wit to circumvent, nor hands to carry away, without God: from him he hath those creatures, that notion and motion. But to pervert all these to damnify others, and to damn himself, ariseth from his own avarous and rancorous pravity. His intent is wicked; yet not without Gods wisdom to raise profit from it. Perhaps the oppressed had too good a liking to the