Selected quad for the lemma: virtue_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
virtue_n	godliness_n	love_n	temperance_n	1,495	5	11.3666	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04199	The celestiall husbandrie: or, The tillage of the soule First, handled in a sermon at Pauls Crosse the 25. of February, 1616. By William Iackson, terme-lecturer at Whittington Colledge in London: and since then much inlarged by the authour, for the profit of the reader: with two tables to the same.	Jackson, William, lecturer at Whittington College.	1616 (1616)	STC 14321; ESTC S107500	126,595	177

Corpore deposite liberam si scandis in aethram Tunc dem aeternus fies mortalia linquens If quite from earthly drosse thou soare Then shalt thou be a God and dye no more But as yet all our labours are like vnto the husbandmans seede castinto the earth which seemes to rot and vtterly to perish It is reported of Hillary that from the fourteenth yeere of his age to the 84. had serued the Lord in sowing this seede yet it seemed to him lost while he vttered this sentence Goe foorth O my soule goe foorth why art thou afraide why doubtest thou Likewise Iob saide What shall I doe whether shall I turne when the Lord shall-comc to iudgement Thus the godly are subiect to trouble of spirit and vexation of conscience The world sees not the fruite and we perceiue not the fulnesse of our sowing as yet onely here is our comfort our workes are with the Lord and the crowne of righteousnesse shall come hereafter Secondly the husbandman receiues not the benefit of his labours as soone as he hath sowne his seede it is long in growing vppe in ripening and at the length is cut downe and brought into the barne Euen so is it with the godly now they sowe and reape hereafter This world is the seede time the next is the haruest time and so much the wise man shewes saying Cast thy bread vp on the waters and after many dayes thou shalt finde it The like saith the Apostle Paul I haue fought a good fight I haue kept the faith Here is his seēde time the haruest sollowes Hence foorth is laide vp for mee the crowne of righteousnesse In this world the children of God are but in their apprentiship to learne their arte they shall be truely free men onely in heauen this is their time of feare and trembling the haruest of full-ioy and happinesse is hereafter The Church is compared to a vineyard that is first digged then planted groweth bloweth and afterward commeth the liquor Sometime also to a shippe that goes to the Sea and is beaten with the waues tossed with the windes and then at the length comes home full fraughted with Merchandies Also to a building wherein there is much hewing squaring and great paines taking before it be a fit habitation To a fielde that is plowed sowne harrowed growes ripens and then comes the haruest The child of God is a planter a Merchant a builder and a husbandman but the wine is not yet tasted of the shippe is not yet returned the house is not yet inhabited and the seede is not yet in the barne Therefore I say vnto you as the Apostle said to his hearers ye haue neede of patience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that after yee haue done the will of God yee may receiue the promise yet a little and hee that shall come will come Post lacramas risus post exilium Paradisus After weeping comes laughing and after banishment comes Paradise After sowing comes haruest and after obedience comes glory The husbandman comforts himselfe with the presedence of his labours and feedes vpon future hopes His well dunged and manured ground his seasonable tillage and his good seed will surely bring a plentiful haruest in the end more then answerable to his paines The husbandman cannot so much hope for an ensuing crop as the child of God hath an assurance of his future glory His well manured soule with the grace of God his seasonable and good seed of obedience puts him in such an hope and giues him such assurance of a blessed haruest that he will not sell his future estate for a present Monarchy Moyses had rather forgoe his present dignities then loose his future hopes Thirdly it is fitly compared to sowing because as one corne brings foorth many and a little increaieth much so the seede of righteousnesse brings foorth an vnspeakable weight of glory Eye hath not seene care hath not heard neither hath it entred into the heart of man what God hath laid vp for those that loue him so great is the reward as that it cannot be numbred so precious as that it cannot be valued so lasting as that it euer endureth O ioy aboue all ioyes mirth without sorrow life without labour light without darkenesse aglorious reward for so small a worke Here is a blessed increase and yet no vsurie an hundred for tenne yea a thousand for one yet no extortion our seede finite the reward infinite A cup of cold water giuen to a pious vse shall be put in the Chronicles of heauen and rewarded with no lesle then a kingdome Fourthly obserue that out of one hand comes many graines and cornes which are dispersed into many parts of the field So the good childe of God must bee as plentifull in good workes doing good vnto many The seruant is not aboue his Lord. If Christ so sowed wee ought to follow For omnis Christi actio nostra debet esse instructio Euery action of Christ ought to be our instruction who went about doing good vnto all people Among the Iewes none might be a Rabbin till he could speake seuen languages the tree is not accounted a good tree till it bring forth much fruit and who can bee a good Christian till hee bee found fruitfull in good workes A Christian must be like the tree that Clusius reports of calling it the Indian figgetree and Gorobius calleth it the tree of Adams transgression Let it be what it is it groweth vp with one faire body the branches spreading themselues very large reaching downe vnto the earth taking hold thereof and springeth vp againe into little trees that often it comes to passe that the ground is couered and ouerspread for the space of a mile with the ouer spreading branches The Christian is compared in Scripture to a figge tree It seemes that this is the cause of it to teach the childe of God to be as farre spreading with his workes We reade that when Christ fed the people he fed them by multitudes to teach vs to doe good vnto many While wee haue time saith the Apostle let vs doe good vnto all When the ayre hath giuen influence the cloudes sent downe the seasonable deawes of grace and the sunne of righteousnes bestowed his kindly heat then a Christian becomes fruitfull Man is compared to the earth that brings forth herbes of all colours and fashions and of seueral smelles These herbes are as dumbe masters to teach vs our duety to be plentifull in good workes of all sorts as Peter teacheth Ioyne vertue with faith and with vertue knowledge with knowledge temperance with temperance patience with patience godlinesse with godlinesse brotherly kindnes and with brotherly kindnesse loue See what a golden chaine of vertues are here linked together That which was prophesied of vs must bee made true in vs Our roabes namely our workes must bee wrought with diuers collours It must not bee with vs as it

Libbians Gaddies and both Affricaes And More excelling He that hath learned to mortifie his lustes doeth beginne to conquer his manners Secondly as sinne is to be mortified in the motion while it is in the heart so likewise it must be crucified in the tongue Our words must bee powdered with salt to drie vp the supersluitie of corruption and to keepe them from putrifaction The tongue of man 〈◊〉 that opens the way to the heart Ambrose calls it 〈◊〉 mentis The glasse of the minde Lingua est mentis interprices The tongue is the interpreter of the minde Lingua quid melius What is better then the tongue said the Poet if we vse it to the glory of God and the good of other But if it be vsed to blasphemies and euill speaking then Lingua quid peius eadem What is worse thin the tongue It is called lingua and hath that name of lingere to licke vp And true it is the euill man licketh vp the poyson of Aspes as Dauid saith and as it is said of the beast that had a mouth giuen him to speake blasphemies so is itthat the man of a venimous tongue gorgeth out nothing but execrable words against God and man And when their speach is at the best it is but mungrell like that it halfe one and halfe other And the most part commonly is the worst part and that they haue 〈◊〉 〈◊〉 at their fingers ends But heare O vaine babling tongue heare O idle tongue heare and tremble Then an euill tongue is to bee suppressed And if you aske me what must be mortified in the tongue I answer with Basil Euery word that belongeth not to an intended profit If you thinke that this will not goe currant in the balance of the Sanctuary then fasten your considerations vpon the wordes of Paul whose testimouy cannot be denied Let no corrupt communication proceed out of your mouthes but that which is good Ad edificationem vsus to the vse of edification What must nothing passe but such as serues to edifie with all Surely then I feare that the greatest part of men must be silent three quarters of the yeere This gouernment of the tongue was of great estimation euen among the Heathen He is wise and discrete that can refraine his tongue saith Socrates and the same Socrates said Speake euer of God for the speaking of God 〈◊〉 so much all other words as God 〈◊〉 all other creatures With him agreeth Pheta surnamed the Diuine He is to be accounted 〈◊〉 and wise that alwayes disposeth his tongue to speake of God and godlinesse Here by she wing of what respect the vertue of the tongue was among them and should be much more with vs that excell them in knowledge The like respect of good speech is among the Persians And to that ende they may establish the same they doe teach their children three things in the time of their youth First to ride a horse 2. to shoote 3. to speake the trueth which is the best of all sea oning them with the same whiles they are young that they may the better keepe it when they shall come to age for as Horace saith Quo semel est imputa recens seruabit odorem Testa diui The liquors that new vessels first container Behind them leaues a tast that still remaines But what neede we to drawe water out of these dry welles when the sountaine of liuing waters is full euen vp to the brimme for Dauid saide long before If any man long after good dayes let him refraine his tongue from euill and his lippes that they speake no guile For by thy words thou shalt be iustified and by thy words thou shalt be condemned Hereunto tendeth the saying of Iames. If any man seemeth religious and refraineth not his tongue this mans Religion is in vaine Hereby shewing that he cannot be a good Christian that hath not preuailed so farre as to mortifie his speech to auert the wordes of the wicked in Ieremie Come let vs smite him with the tongue But follow my counsell and I will teach you how to strike the tongue sor it is an vuruly member set on fire with no materiall fire but with the fire of Hell We are very forward to imitation in things that are carnall and terestriall treading in mens crooked by-pathes and walking in the worne way of their defects As the imitators of Alexander who went forward in his going would needes imitate him in their stoopings euen so doe we But the good we follow limping and lingering If you will needes turne imitators walke in the footesteppes of good men and let the Lord bee a patterne of your imitation I will curse them that curse thee doeth the Lord scourge such as offend and hurt vs then let vs cruefie that which offends God namely our tongue Doeth humaine charitie bind thee to reduce thy neighbours wandering beast and shall not Christianity double the care of thine own erring soule How many are ther who haue almost incurable tongus dyed in graine and put into the collour of iniquitie which to cure and to recouer obserue these three things First that the speech may be mortified we must haue veritatem in verbis trueth in words For there is no goodnesse in alyar saith Plato lying is a monsterous and wicked euill that filthely defileth and prophaneth the tongue of man which of God is otherwise consecrated euen to the trueth and vtterance of his praise And if this be the way to mortifie sinne in words namely to speake the trueth Then Lord take from me the way of lying saith Dauid for it is hard for him to speake the trueth that accustometh himselfe to lying Hee that speaketh trueth will shewe righteousnesse saith Soloman whereas the lying tongue vseth deceite Sinne is like a Nowne adiectiue that cannot stand alone but requireth another to helpe him Sinne is committed by action but supported by lying As Acts 3. Ananias and Saphira sinned in their hypocrisie and supported this sinne with a lye The way therefore to ouerthrowe the whole frame of iniquity is with Samson to pul down the mainepoasts whereon the house is built namely lying If you would haue a patterne to worke by then fasten your eyes vpon Christ of whom it is said that there was no guile found in his mouth his very enemies were 〈◊〉 to confesse the same Master we knowe that then art lust and carest for 〈◊〉 〈◊〉 and 〈◊〉 trueth Hete see how his foes acknowledge it with praise ro his name And herein we may see how truethe the saying of Aristorle is He needes no to be ashamed that speaketh the trueth for nothing brings shame but finne trueth beings commendations as we see in Christ was truth in Christ then let it not be wanting in vs for oninis Christia actio nostra debet osse instructio Euery action of Christ ought to be our instruction Daujd long before asking