Selected quad for the lemma: faith_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
faith_n	knowledge_n	patience_n	temperance_n	4,684	5	12.0601	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02488	King Dauids vow for reformation of himselfe. his family. his kingdome Deliuered in twelue sermons before the Prince his Highnesse vpon Psalm 101. By George Hakewill Dr. in Diuinity.	Hakewill, George, 1578-1649.; Elstracke, Renold, fl. 1590-1630, engraver.	1621 (1621)	STC 12616; ESTC S103634	122,067	373

yet more often figuratively than properly It shall not be amiss then out of the property and nature of it to consider the duties included and implied in it The natural acts of it then are three motion progress and moderation As it includes motiō so is it oppos'd to lying or stāding or sitting as it includes progress in motion so is it opposed to jumping or capring up down in the same place as it includes moderation in a progressive motiō so is it opposed to violē● running Motion is the common effect of all naturall bodies they all either move in their place or to their place The heavens ayr and birds move above us the sea ●ivers fishes and worms move under us the beasts beside us and our own harts day night within us And shall we alone stands still in the midst of so many movers round about us Everie one of these Creatures seem to cry unto us Qui fecit me propter te fecit te propter se He that made me to move for thee made thee to moove for himselfe Why then stand yee heer all the day idle saith our Saviour to those loy●er●rs in the Gospell and I wish I might not justly say the like to many here present Idleness beeing commonly the best mark of a Gentleman and a Courtier whereas imployment and action was injoyned man even in the state of innocēcy Gen. 2. 15. but then for recreation afterward Gen. 3. 19. for necessity To which the Apostle seemes to allude He that will not worke and exercise himselfe in some lawfull kinde of imployment is to be held Telluris inutile pondus not so much as worthy to eate 2. Thes. 3. 10. Diogenes that hee might not seem idle in the midst of business would needs bee doing though it were but by rowling of his Tub and these men to shun the imputation of sloathfull persons become busie bodies and so walke indeede but inordinately v. 11. Like those walkers in the third to the Philippians who●e end is damnation or like that Arch-ranger vvho vvalkes about seeking whom hee may devour they wholly spend their time either mal● agendo or aliud agendo or nihil agendo in dooing naught or impertinences or nothing which will quickly bring them to the other two The minde of man being of such an active disposition that if it be not set aworke in goodness it will quickly set it selfe aworke in mischiefe if it be not manured with good seeds it will soon be fertill in weeds Pittie it is that three such good mothers as Truth Familiarity and Peace should by the viciousness of our nature bring forth three such bad daughters as Ha●red Contempt and Idlenesse the daughter indeed of Peace but the mother of Discord and Warre of the war of the sensuall appetite against reason as appeared in the filthy Sodomites Ezekiel 16. 49. Of the Subject against the Soveraigne as hath often appeared in the rebellious Irish. It were good then for a Prince to keep his Subjects in motion either by imployment of trades or discoveries or some such action which as it tends to the ornament and wealth of his Kingdome so doth it to the safety of his person and the rather if himselfe bee of a stirring humour whereas on the other side his standing still is like the standing of the Sunne in the firmament which as it cannot but breed admiration so neither can it well bee without dangerous effects it beeing knowne that the two first Races of the French Kings were extinct by putting off their Affairs of the State upon the Majors of the Palace that so they might betake themselves to a retired kinde of life Industry hath ever raised and enlarged Empires but idlenesse ruined them As then Princely State doth not become the Monkes Cool so neither doth Monkish retirednes the Princes Crown As the Lord hath called every one so let him walk 1. Cor. 7. 17. Secondly as walking implyes motion so doth it progress in motion when by his motion a man gets ground goes forward It is truly sayd even in Civill affaires that the mind of man is more cheered and refreshed by profiting in small things then by standing at a stay in great but in the course of piety and religion Not to get ground is to lose ground Wherefore leaving the principles of the doctrine of Christ let vs go on to perfection And forgetting the things behind and reaching-forth to those which are before let us press toward the mark Turpis ridicula res est elementarius senex T is a shamefull thing to see an old man in his Ab●e but dāgerous for a Christian not to go forwrad in the gaining of knowledge and practice of sanctification His first beginning is as the dawning of the day his proceeding as a faire sun-shine morning his ending as the Sunne at high noone in the middest of a Summers day according to that of Salomon The path of the Iust is as the shining light that shineth more and more untill it be perfect day Now the steps by which we mount this Meridian are eight answerable to the eight steps going up to the Temple Adde to your faith vertue and to vertue knowledge and to knowledge temperāce and to temperance patience and to patience godliness and to godlines brotherly kindnes and to brotherly kindnes charity 2. Pet. 2. 5. The lowest step in this Christian Progress is Faith and the highest Charity faith being the ground-work and charity the● roofe of our spirituall building In the world the ambitious man never leaves his aspiring to honor nor the covetous man his scraping up of riches nor the voluptuous man his hunting after pleasure nor the curious man his prying into the secrets of God and the bowels of nature they all either do or desire to goe forward though it be to the Confines of hell And shall we then bee less active in our progresse to heaven Ad quod multi potuerunt peruenire nisi se putassent peruenisse unto which many vndoubtedly might have arrived had they not sate downe in the mid-way and thought their condition for Travellers good enough whereas the exhortation 2. Pet. 3. 18 Growe in grace and in the knowledge of our Lord and Saviour Iesus Christ still hath and will have its place and vse so long as we soiourne here belowe in this valley of teares vntill our faith be turned into vision and our hope into fruition untill we come to the measure of the stature of the fulness of Christ Eph. 4. 13 who being a child encreased as in age and stature so in wisedome and fauour with God and men which as all are to labour for so specially they that sit in his throne beare his name in that they are his anointed Thirdly as walking implyes motion and progresse so doth it moderation as it is opposed to violent running which is more subject both to falling and tiring then moderate walking Moderation

behavior without seeming than of seeming wise without behaviour suitable thereunto The reason is because as the conceptions so also the affections of the soul are more lively and effectually charactered and unfoulded in deeds than in words in as much as words may more easily bee dissembled than deeds and true vertue consists not in knowledge but in practice at least as oft as occasion and opportunity are offred and means afforded The hearers of the law are not iustified but the dooers thereof saith the Apostle Rom. 2 opposing doing to simple hearing And Blessed are yee if yee knowe these things and doo them saith our Saviour opposing dooing to bare knoweledge The end then both of hearing and knowing is dooing it is the badge of our Profession the pledge of our Election the assurance of our effectuall Vocation the fruit of our Iustification a special part of our Sanctification and the high-way to our eternal Salvation Faith without it beeing but a vain speculation and Hope but a vaine presumption and Charity but a vaine ostentation Therefore saith our Prophe● as some Latine Copies reade it Prudenter agam I will doo wisely It is a received axiome in Schooles Deus est remunerator adverbiorum non nominū God is a rewarder of Adverbs not of Nouns Their meaning is that hee regardeth not so much a good action as the dooing of it well For a man may do that which is good either by chāce or by compulsion or by starts but to the well-doing of it it is requisite that hee doo it both wittingly and willingly and constantly As then we have action implied in the Verb so have wee witting and willing and constant action implied in the Adverb And as such action is the life of religiō so is wisdom of such action being as it were the knot in the string the meddall in the chain the gem in the ring of Christian Vertues sitting as an Empress in the midst of them consulting judging commanding ordering things present and providing for the future by comparing them with the by-past prescribing circumstances of time and place and persons and manner and measure to every severall vertue by failing in the least of which they lose both their name their nature Humility not seasoned with Wisdome beeing but basenesse and Patience dulnesse and Zeal fury and Obedience slavish subjection and Bounty wastefull and Courage desperate but above all Mercy and Iustice require Wisdom And therefore our Prophet having tould us I will sing Mercy and Iustice hee presently addes I will doo wisely Mercy and Iustice being as the two scales of the balance Wisdome as the beam between them Mercy and Iustice like the two eyes and Wisdome like the Optike nerve in which they both meet A good Chirurgion as they say should have three properties a Ladies Hand a Lyons Heart and an Eagles Eye which may well serve as a fit Embleme of these three Vertues like the three Sister-Graces ever dancing hand in hand But of the three Wisdome is the more excellent in asmuch as it moderates both the other two and all other vertues in publike in private in war in peace in adversity in prosperity in health in sicknes in diet in apparell in speech in action Which Salomon knew right well when he prayed not for riches or honor or a long life but for Wisdome In whose right hand is length of daies and in her le●t riches and honour the merchandise thereof is better than the merchandise of silver and the gain thereof is better than gold It is more pretious than pearles and all things that thou canst desire are not to bee compared unto her shee is a tree of life to them that lay hould on her and blessed is hee that retaineth her As Wisdome is a singular ornament to all so is it in a manner essentiall to Kings in as much as by it they raigne Pro. 8. There are few things presented to their view in their proper shapes and colours which requires in them the greater Wisdome to finde them out it beeing the Kings honour to search out a thing● as it is the glory of God to conceal it Pro. 23. 1. 2. 25. 3. The Wise-men of the East who brought our Saviour Presents are therefore as I conceive specially thought to have been Kings because they were wise and Rexilliteratus said a King what other is he quam bos coonatus It was the speech of Lewis the eleventh of France to his sonne Charles the Eight that hee should learn no more Latin but this Qui nescit dissimulare nescit regnare But surely had himselfe learned more than hee did it may well bee thought he would never have taught him that Lesson learning especially in morall philosophy and history joyned with judgement experience beeing the best mistress of Wisdome which ever hath beene and will be justified of her owne children To let go the Living for fear of flattery I will onely instance in Augustus and Charlemain both well learned and both very wise and happy Emperours great rewarders of learning and advancers of their Teachers It will be said that many Princes have attained to rare Wisdom without learning yet can it not be denied but that learning wisely used would have added both grace and strength unto their Wisdome Quale manus addunt ebori de●us aut ubi●lavo Argentum pariusve lapis cum cingitur auro For as expert men can best execute so learned men are fittest to judge or censure And as the Sciences are contemned by the crafty and admired by the simple and by some abused to sloth or affectation so wise-men onely use them aright not onely for delight and ornament but for ability As then that State is happy which enjoyes both a learned and a wise Prince so is that most unhappy Cuius Rex est Puer whose King is neither learned nor wise Yet is it not all kinde of learning or wisedome which is availeable for the true happinesse of a King or Kingdome as may appeare in the miserable ends of Herod and Iulian the Apostate both in their kindes wise and learned but wise behavior in a perfect way that is Wisdom mixed with Piety guided by Religion and sanctified with Grace Whence our Prophet addes I will behave my self wisely in a perfect way I will so make use of the Wisdom of the Serpent that I forsake not the Innocency of the Dove The cursed Atheist thinks himselfe a jolly Wise-man and all others fooles that make conscience of any religion but our Prophet is bold to put the fool upon him The fool hath said in his heart There is no God Psal. 14. 1. The Philosophers of the Gentiles thought themselves the only wise-men of the world but while they professed themselves wise they became fools and their foolish heart was full of darknes Rom. 1. 21. The covetous Worldling applauds his own wisdom and laughs at others for their simplicity but before hee sleep hee hears his Doom