Selected quad for the lemma: virtue_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
virtue_n	godly_a	remember_v	wicked_a	881	5	9.8041	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03695	Life and death Foure sermons. The first two, of our preparation to death; and expectation of death. The last two, of place, and the iudgement after death. Also points of instruction for the ignorant, with an examination before our comming to the Lords table, and a short direction for spending of time well. By Robert Horne. Auspice Christo.	Horne, Robert, 1565-1640.; Horne, Robert, 1565-1640. Points of instruction for the ignorant. aut	1613 (1613)	STC 13822.5; ESTC S118515	156,767	464

and before vs by remembrance is a notable spurre to vertue and godlines and strong bit from vice and prophanenes The reasons As the wicked are said not to serue God because they forget Him Ps 9.17 106.21 so the godly are said purely to worship Him because they remember His name Also the remembrance of the end maketh wise as the forgetting of it causeth sollie Secondly the Masters eye keepeth the Seruant in awe so while God is remembred wee liue in feare as on the other side when He is out of our mindes wee runne into sinne By this it appeareth that memory holily emploied is a most excellent facultie Vse 1 a facultie wherein wee excell the Beasts and imitate the Angels for the beasts haue an instinct which some call memorie but properly no remembrance And for the Angels that stand in Gods presence continually they haue their excellent knowledge of God by that which is alwaies before them in the mirrour of the Deitie we by calling backe some prints and formes of things perteining to God and religion gotten from vs by forgetfulnes but recouered by meditation and reasoning doe get and increase the knowledge of Him that is of His mercie iustice goodnesse loue truth power c. where we doe no● behold Him neare as the Angels who see Him in the glasse of His presēce but further off in his word and the large Table of His workes And yet by this blessed facultie of remembrance He is after a sort present to vs as to the Angels in His great workes and properties which is the cause that in the reckoning vp of those scruices which are taken vp and commanded for God in the scriptures remembrance is the first and the first commanded Deut. 8.2 9.7 11.2 25.17.19 Hebr. 10.32 Iude 17. A reproofe to those who quell memorie vnder the burthen of worldly cares Vse 2 or oucrcharge it with the remembrance of those things which they should forget for they who stall memorie in these vnprofitable matters cannot but find want of memorie to remember better things Men would haue God to remember them in trouble who but in trouble neuer remember Him But if thou wouldst haue God to remember thee in the euill day forget Him not in thy good daies nor what He did for thee in the day of thy affliction The godly in the captiuitie wished that their tongue might cleaue to the roofe of their mouth if they forget Ierusalem Psal 137.6 what punishment then doe they deserue who forget God the King of Ierusalem And what are they worthy who striue to forget Him lest the remembrance of His great power should awake them in their sinnes and hinder them in their pleasures being like vnto sleepers who would heare no noise lest they should take no rest Men would sinne without feare which they cannot do so long as God is remembred therefore God must be forgotten that they may securely offend More particularly Doctr. 2 the word remember here signifieth a premeditation of death or wise numbring of our dayes that we may remember our end From whence we learn to spend well our short time and to remember wisely our certain death Moses the man of God in that this excellent petition Teach mee so to number my dayes that I may applie my heart vnto wisedome Psal 90.12 What meaning can hee haue but to beg grace of God so to consider the shortnes of his time and transitorinesse of his short time that hee may take all occasions and omit no meanes for the bending of his heart to the true knowledge of God and of himselfe wisely to lead it in the wayes and true feare of the Lord which is the beginning of wisedome For shall we thinke that by the numbring of his daies he meant the numbring of them after the account of the Church-booke and not a holy and fruitfull consideration and premeditation of the shortnesse frailtie and vncertaintic of them that so he might cast how and which way he might best passe them to Gods glorie and the good and profit of the Church and Common-wealth wherein he lined The want of this husbandrie of pretious time Christ doth mournfully pitie in the inhabitants of Ierusalem saying O if thou hadst euen knowne at the least in this thy day those things that belong to thy peace Luc. 19.42 as if he should haue said Though thou hast bi● a great vnthrift of time a great waster of good houres heretofore yet if thou hadst held precious this last parcell and commoditie of time offered to thee for repentance and turning to GOD thou mightest haue auoided these miserable calamities and deathes that will most surely come and seuerely execute vengeance in thy streetes or thou mightest haue had peace but now thou shalt haue warres Neither did Ierusalem onely in the dayes of Christ thus let time goe which she should haue redeemed but long before in the daies of Ieremie the Prophet it was obiected that shee remembred not her last end and forgat her account and that therefore she came downe wonderfully Lamen 1.9 that is because shee grewe worse and worse therefore was she punished more more The reasons 1. We liue no longer thē we liue well and wise men regard not how long they haue liued but how well and profitably Dauid desired to liue that hee might so liue Psal 71.18 and Hezekiah is bold because hee had so liued Esay 38.3 Secondly we must not onely die in the world for so doe naturall men and beasts without reason but wee must die vnto it by our dying to the world Christ liueth in vs Gal 2.20 and by our dying in the world wee goe to liue with Christ We must die to the world that we may die Christians and we shall die in the world whether we forget death as Naturall men or remember our end that we may die in Christ It is therefore necessarie soberly to apply our mindes to the numbring of our dayes which is the wisedome that teacheth vs to liue here and hereafter Thirdly that which foolish Men doe in the end wise men doe in the beginning and therfore with Noah they prepare the Arke of repentance while the season is calme Gen. 6.12 but fooles neglect it till the waters enter and storme come and that of despaire that carieth them from first death to second death It was a good saying being the speech of one that was forth of Christ who drawing to his end Sen●● Epist 62 said when I was yong my care was how to liue well now that I am old my care is how to dee well A reproofe to those Vse who neither old nor young number their dayes till their dayes bee numbred as his were who faw the fingers of a mans hand-writing thus vpon the plaister of the wall God hath numbred thy kingdome and hath finished it Dan. 5.5.26 Now to number our dayes or by numbring of them wisely to prepare for our end is to feare the

our eyes bee vpon Christ and vpon those whom God hath scaled to be faithfull and we shall not be confounded in the perilous day Let vs but say with Isaac my father Gen. 22.7 And though we can say no more God will presently answere Here I am my sonne For this is a trne saying and worthy of all men to be receiued that Iesus Christ came into the world to saue sinners The Apostle saith it is worthy the marking and let us marke it well 1. Tim. 1 15. For it is as true as worthy to bee receiued and teacheth that though we be sinners and great sinners or chiefe of sinners yet if as repentant sinners we can beleeue the remission of sins by Christ not too popishly harpe vpon a satisfaction for sin by our owne doings our part is in his great saluation For Christ came to saue sinners and the chiefest sinner There wanteth not a hand to giue but wee want hands who should receiue his gift The bloud of Christ is able to cure as most soueraigne physick all infirmities and sinnes repented off If we be neuer so great sinners and haue a hand of faith in our harts to receiue that grace of God that hath brought saluation Tit. 2.11 neither wee nor our sinnes can disanull the promise of God which is that he will be mercifull to our sinnes Then let our sinnes be neuer so many and those many sinnes neuer so great being truely repented off God is greater who hath forgiuen vs all our sinnes The voice that saith to all come Apoc. 22.17 excludeth none and shall wee being bidden to the great Kings wedding by turning the point of crueltie vpon our selues strike our owne names out of the roule of the guests that are bidden to the Lambes feast Math. 22.4.5 Therefore sinne doth not simply hurt vs but impenitencie in sinne hurteth the wicked For Herod had rather loose Iohn then his brothers wife Mat. 14.3.5 And some had rather part with their preachers then with their sinnes So they hinder the effect of the physick which in mercie by good application is appointed to heale them Saluation is come to their houses and into their houses but they iudge themselues vnworthy of euerlasting life Act. 13.46 Thus the godly in temptation dare not apply Christ and the wicked in sinne cannot But Vse 2 doth not God accept mens persons Then his Magistrates on earth which are called Gods Psal 82.6 should not in causes be partiall betwixt man and man For they execute not the iudgements of man but of the Lord who is with them in the matter of iudgement 2. Chro. 19.6 The Magistrates seat must bee the throne that iudgeth right and when he giueth sentence in a matter he must lay iudgement to the rule and righteousnesse to the ballance Esay 28.17 as if hee would waigh out an equall euen proportion of iustice to rich and poore Deut. 1.17 And this measure must bee scaled at the Lords standard with testimonie of an vpright conscience Therefore one setteth forth a good Iudge with a sword in the one hand and a paire of scales in other The meaning is that hee must not strike by iudgement til the cause to bee iudged haue receiued an indifferent ballance in hearing Though a Noble man speake by a letter and a rich man intreat by a gift hee must not heare to peruert the straight steps of iustice To be short as God is no respecter of persons so these Gods should know no difference of person wher right is one nor bend their cares to credit a tale that first is d Prou. 18.7 told them nor corrupt their iudgement with their censure before they hear the cause nor seperate betweene their verdit and the truch of their knowledge which should goe together nor vse sudden resolutions nor be hastie in iudgement So shall iustice be free not partial nor hired which God detesteth A reproofe of those proud christians who grace religion in a veluet hood Vse 3 but scorne it in vile raiment hauing the faith of the Lord Iesus Christ in respect of persons Iam. 2.1.2.3 or who bid rich religion home vnto them but will not take poore religion by the hand for either they turne from it as strangers or against it as enemies So the poore is seperated from his neighbour Pro. 19.4 that is his carnall friends will not helpe him the godlie that are poore cannot And hence it is that they who want wealth and countenance though neuer so religious are despised as abiects They who haue riches and fauour though neuer so prophane are admired as Angels But it is a marke of the heire of life to respect the vertue not the riches or person of a man Ps 15.4 And he who is such an one will bee affected towards men as he perceiueth men to bee affected towards God if they contemne God hee will not regard them though neuer so honourable and if they feare God he will make much of them though neuer so vile This is to iudge righteous iudgement and not according to the appearance which iudgement Christ the Iudge hath forbidden Ioh. 7.24 So S. Paul chargeth Timothie in his ministrie to do his duetie without preferring one to another to wit for outward matters and to do nothing partially 1. Tim 5.21 that is not to spare to reproue for affection nor to rebuke bitterly for displeasure and euill will A good item for the partiall in the ministrie among our selues at this day who will scarce giue counsel but such as shal please where they loue and yet drawe out reproofs as salt as brine the same many times causelesse where they spleenishly hate Which what is it but to make God himselfe their officer to reuenge their quarel and to scrue their malicious humor To spare some for great faults and bitterly to inuey against others for no fault because they bee our carnall friends whom we spare and suspected foes whom we so fiercely prosecute and falsly reproue Is it not to make the word it selfe and the author of it God himselfe partiall and to prophane that which is holy Which may bee spoken of priuate persons as well as of publike ministers who in their enemy can see the mote of a small fault and haue no eyes to see the beame of a great one in their friend and louer Math. 7.3 If he offend whom we malice or like not it is horrible but if hee greatly offend whom for kindred or wealth or acquaintance wee esteeme of it is nothing What is this but to affect for respects not of vertue or vice but of kindred or person A comfort to the poore that bee godly Vse 4 For pouertie doth not make a man lesse accepted of God or of good men The Prophet Dauid saith That God hath chosen to himselfe a godly man Psal 4 3. he saith not a rich man if he be not godly And he further saith be sure of this as if hee should say beleeue it