Selected quad for the lemma: virtue_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
virtue_n	kindness_n	patience_n	temperance_n	4,558	5	12.0461	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15525	A commentarie vpon the most diuine Epistle of S. Paul to the Romanes Containing for matter, the degeneration of our nature by Adams Fall; and the restauration thereof, by the grace of Christ. Together with the perfection of faith, and the imbecillity of workes, in the cause of iustification of elect sinners before God. For forme and maner of handling, it hath the coherence and method, the summe and scope, the interpretations & doctrines the reasons and vses, of most texts. All which, are set downe very familiarly and compendiously, in forme of a dialogue, betweene Tlmotheus [sic] and Silas, by Thomas Wilson, one of the six preachers in the cathedrall church of Canterbury.	Wilson, Thomas, 1563-1622.	1614 (1614)	STC 25791; ESTC S120148	882,533	1,268

good euen to all manner of men or a profitable and beneficiall kindnesse As in Luke 6 35. Tim. What is signified by patience and long sufferance Sil. Patience is that vertue whereby God forbeareth punishment and by long sufferance is meant that whereby God beareth a long time with the wicked long keeping backe and refrayning his wrath before hee punish them notwithstanding they still goe on to heape sin vnto sin Tim. What is meant by the riches of his bounty and patience Sil. The plentifull and large aboundance of these things according to the phrases of Scripture as rich grace for aboundant grace and dwel richly that is aboundantly Col. 3 10. Rom. 9 13. Eph. 1. 7. 2 5. Tim. What is it to despise these things Sil. To make no vse of them for amendment of life for to suffer a thing to ly by vs without any vse argueth a neglect of it that it is not esteemed Tim. What were the lessons gathered from hence Silas Sundry and in order these which follow First that we must be like to God in these properties bountifull patient and long suffering as he is Col. 3 12. Secondly that outward blessings belong to the wicked as well as to the good For his Raine falleth and his Sunne shineth vpon the good and bad Mathew 5 45. Thirdly that the godly are not to fret when they see the vngodly prosper for it is a checking of Gods bountie and patience Fourthly that manic are neuer the better for the benefits that God giueth them but rather the worse being hardened by kindnesse Lastly that it is a dangerous estate to be free from crofses ful of welth for such shall fall into impenitencie and hardnesse of heart Tim. What would Paul haue vs to vnderstand by that speech not knowing Silas Therein he doth both vpbraide and refute the brutishnesse and stupiditie of these sinners that whereas the blessings of God so many so long continued so great ought to haue euen drawne and haled them vnto such a kinde and bounteous giuer so blockish and foolish they were as they were not onely no whit stirred therewith towards God as they did the more neglect nay contemne him and yet did promise to themselues impunity safetie This was sencelesse and beastly ignorance and wickednesse Whence we learn both how out of measure wicked mans heart is being without Gods grace how vnable to moue it selfe to God though God reach out vnto them the hand of his benigoity and also in what perilous condition they doe liue which haue store of good things and are without the spirit of Repentance they are worse then Beasts Tim. In what sence is it saide that the bounty and kindnesse of God leadeth men to repentance Sil. That Gods benefits in all reason should mooue men to amendment and men are to make such an account that Gods kindnesse inuiteth them vnto repentance When he giueth benefits he giueth meanes of repentance but the grace of repentance he bestoweth on his elect Tim. What lesson was giuen heere Silas That euery good blessing of God is as it were a Sermon of repentance also the more benefits wee haue the more cause we haue to loue and please God by doing his will Tim. What doe ye call an hard heart Silas Such a one as will not be softned and mooued by benefits and instructions nor broken with threatnings and corrections the which in Scripture is set forth by the similitude of a stone Ezek 11 19 also of an iron sinew and of a fatte brawny heart Psal. 119. which dulleth all the sences and maketh them vnfit to doe their Offices Mans heart is naturally hard but this hardnes is encreased much by our owne peruersenesse and obstinacy Tim. By what degrees doe men fall into hardnesse of heart Silas First by wicked thoughts and lusts Secondly by yeelding vnto them with consent of the heart Thirdly the putting them or bringing of them into action Fourthly the often practise of sinfull actions Fifthly an obstinacy to continue in euill customes from whence commeth hardnesse of heart Iames 1 14 15. Tim. What be the causes of an hard heart Sil. The first cause is God himselfe as Iudge not as Author God hardened Pharaohs heart Exod. 9 12. Secondly Sathan Sathan entred into Iudas Luke 22 3. Thirdly man himselfe Pharaoh hardned his owne heart Exod. 8 15. Fourthly Impunity or freedome from punishment Fifthly the prosperity of the wicked as meanes and authors this had almost preuailed to harden Dauids heart Psal. 73 13 14 15. Tim. What be the kindes of an hard heart Silas Two First that which is felt and perceiued Secondly the other not felt nor perceiued Tim. What is the hardnesse of heart which is felt and perceiued Sil. When the heart though it feele no present ease yet it is grieued for sinne and desireth to be partaker of ioy and vseth the meanes as in Dauid Psal. 51. Tim. What is the hardnesse which is not perceiued Sil. When men doe eyther carelesly liue in sinne without desire of vsing the meanes to come out as they in the first of the Prouerbs verse 21 hated knowledge and did not chuse the feare of the Lord. Or else when men doe purposely resist the spirit of God in the vse of means as the Iewes Acts 7 51 Yeresist the Holy Ghost Tim. What be the remedies of an hard heart Silas Those which follow First admonition priuate and publike Secondly corrections being blessed which must be asked of God Thirdly meditation of Gods vnspeakeable kindnesse Fourthly prayer and hearty consession of sinne to God and al this done in truth and constantly Tim. What doe these words containe thou heapest and treasurest vnto thy selfe wrath against the day of wrath and of the declaration of the iust iudgement of God Sil. A seuere commination or threatning of a most heauy vengeance at the last vnto such as abuse the great kindnesse and lenity of God and are not bettered but made worse rather by his bounty and patience Tim. How is this vengeance declared and set forth Silas Three wayes First by a similitude taken from humane and earthly affaires of men in this world who hauing plentifull riches doe treasure and lay vp in store that which afterwards they will vse in conuenient time euen so wicked men which in time of Gods patience bearing with them doe increase their vnthankfulnesse and other sinnes though they feele nothing for the present yet afterwards they shall feele it farre more grieuously their vengeance comming vpon them as a Treasure heaped vp in more full measure it being the manner of God to recompence the delay in punishing with the weight of punishment see the like phrase of Treasuring vengeance in Deut 32 34. Tim. What should this teach Sil. That they are in worst case of all others whom God doeth most blesse and beare with except they 〈◊〉 Secondly that all men shoulde feare to abuse and

idquasi non factum deputatur Lastly the Saints keepe it in desire and endeauour with care studie to obserue it in perfection of partes though not in perfection of measure and degree which to vs in this our pilgrimage is vnpossible Rom 8 3. DIAL VII Verse 11. And that knowing the time that now it is high time to awake out of sleepe for nowe is saluation neerer then when we beleeued Tim. WHat is the contents of this Scripture and what is the Coherence and dependance of this Text with the former Silas For the Contents this Scripture hath in it an exhortation vnto an holye conuersation generally and more particularly vnto some speciall vertues of Christianity as temperance sobriety chastity peace with an expresse graue dehortation from the contrary vices as excesse ryot wantonnesse strife things common yet verie odious sinnes all vrged and pressed from an argument of the circumstance of time and the present condition of Christians who being graciously thorough the Gospell deliuered from the night of ignorance and vnbeleefe and restored to the light of knowledge faith ought diligently to flye the workes of darknesse and to do the deeds of light agreeing vnto the state of Grace wherein they are set For the connexion or dependance vpon the former Scripture that is touched in the verie first words And that as if hee should say Vnto the former exhortation to Christian charitie I do further adde this concerning an holy sober and chast life Heere is therefore not a continuation of the former matter as some doe thinke the dutie of mutuall loue to bee now prest with new reasons but a transition rather from a perswasion to charity to an exhortation to sobriety and chastity The like exhortation vnto this we finde in Ephes. 5. 8. and 1 Thess. 4 5 6. Wherein we haue a verie plain exposition of this our present text interpreting both what is the armour of light and the workes of darknesse and what is meant by the day and by the night and what by sleeping and what by waking All these places concurring in the same scope and drift which is to raise vppe Christians from the sleepe of sinne and carnall securitie vnto Christian watch fulnesse and sobriety Tim. Touching the Method of the Text tell vs vvhat it is and of what parts doth consist the rest of this Chapter Silas For the Method the text hath a proposition which is that we awake out of sleepe vnto which there is ioyned a confirmation taken from sundry arguments wherof the first is from the opportunity or circumstance of time which beares a great sway in all things Knowing the time The second is from that which is profitable to wit the nearer we come to the goale to runne more chearfully that wee may obtaine the prize Our Saluation is neerer The third from their present state being past from the night of ignoraunce to the day of knowledge and therefore the deedes of the night are to be let passe that the deedes of the day may bee done verse 12. The fourth is from that which is comely and honest verse 13. a strong motiue vnto all honest minds and ingenuous dispositions which are more ledde with honesty then with vtility This is amplified with an enumeration of the contrary works of darknesse as ryoting drunkennesse c. which are directly repugnant to the armour of light which is not heere particularly reckoned vp but wrapt in a new Metaphor of a garment Put on Christ which comprehendeth the graces of Christ opposite to the former workes of darknesse All is shut vp with an answere to a secret obiection What then shall we allow no delight to our flesh and fraile nature Yes saith the Apostle so it be not filthy lust to serue lasciuiousnesse verse 14. Tim. What is meant by the time and by knowing of the time Silas By Time is signified the season and opportunity to do any thing fitly By Knowing is meant so to see it as to obserue and marke it and so with such earnest endeauour to looke to it as not to let it flye and passe away Knowledge is vsed for all such things as doe follow knowledge loue care consideration labor c. so is the word vsed Psal. 1. last verse Rom. 11 2. Also 8 29 c. Tim. What is our Lesson from these first words Silas Hence ariseth a generall instruction that all our actions are to be done seasonably in a due time As for example to vse the instances of the Apostle if wee will sleepe to do it in the night for that is the season fit for sleepe but if we will awake and worke let vs do that in the day as nature hath ordained as meete for such a purpose as it is written Psal. 104. The Sun ariseth and man goeth forth vnto his labour There are sundry things which being done in their season are well done and praise-worthy but being done out of meet time they are faults and blame-worthy Instinct of Nature hath taught the Swallow Crane to know and keepe their seasons as the Prophet Ieremy saith Iere. 8 7. and it is the counsell of the Heathens to take hold of occasions and seasons The Poets did feigne Time to haue a bush before to be bald behind wherby they meane to teach that opportunities and fit times to do things is not to be ouerslipped Christ hath giuen vs an example in his owne person for hee duely obserued occasions of Doctrine and Myracles This wisedome our Apostle would teach vs heere when he saith It is high time And vnto the same discretion doth Iames call vs Iames 5 13. To pray when wee are afflicted to sing Psalmes when we reioyce Esay complaines of such as gaue themselues to pleasure and mirth when Gods iudgments called them to mourning It is great indiscretion securelie to follow our carnall pleasures when God cals vs to serious repentance Salomon saith of God himselfe Eccl 3 1. That GOD hath an appointed time that is a season for all his Workes Let Gods Children labour to imitate their fathers wisedome for that which is written of speeches words spoken in season they are like Apples of Golde with Pictures of Siluer may be said of works done in season they are precious and pleasant It were a shame for vs to be worse then sencelesse creatures and godlesse Heathen yet it is the common sinne of Christians as in their particular actions not to marke offered occasions of God to do good so in their general course of life numbers are asleepe when they should wake contrary to the Apostles counsell heere It is high time that ye did awake out of sleepe Tim. What is meant here by sleep and by waking out of sleep Silas Sleepe by a metaphor signifies sinne it is a speech translated from the body to the mind for sleepe properly is a natural thing belonging to the body it is occasioned by euaporations of nourishment whence fumes rising

thought well of them not regarding what GOD iudged of them which was chiefly and asore all to be thought on Tim. How fitly doth this Text agree with the former Also in what sence is Gods iudgement affirmed to bee according to truth And how do we know thus much Silas This verse was a proof of that which was written in the first verse for there he saide that men which condemned themselues are without excuse but are so guilty as they cannot escape the reason heereof is now rendred because the iudgement of God is according to truth and therefore though men would blinde themselues putting out their owne eyes yet that cannot be done and were it done it cannot help for God will finde them out By iudgement is meant both Gods gouernment of things and persons in this world namely his iudiciary power in inflicting paine and also the action of the last and great day when God will giue recompence to euerie man as his workes be This Iudgement is saide to be according to truth not so much for that he iudgeth not after outward shews and appearances but searcheth the hearts 1. Sam. 16 7. as because it is a righteous vnpartial iudgement looking not to persons as corrupt men do in their iudgement but to the quality of the offence This we are saide to know both because it is certaine and the certainty heereof euidently appeareth to al men generally and obscurely by light of nature imprinted in all mens minds whereof before Chap. 1. verse 19 20. and this is meant heere and more specially and clearly by the witnesse of the word often auouching God to be righteous in his iudgement and holy in his waies Psal. 99. and 76. and 145. Paul abhorring with detestation the least thought of any iniustice in God Rom. 3 5. and chap. 9 14. Tim. What dooth the Apostle teach heere touching the Iudgement of God Sil. Two things First that his iudgement is true equall and iust Secondly that it is certain and vnauoidable Tim. What learned we from the former Sil. That God doth iudge otherwise then men doe iudge now heerein is the difference that men do iudge according to outward appearance for men do iudge according to that they do heare see because they know not the heart and cannot tell with what minde euerie thing is done for this is the cause that men are so soone and much deceiued as it may appeare first in that men take some to be good which bee otherwise as in Isaac who thought well of Esauꝭ and Paul who thought well of Demas the eleuen Apostles who had a good conceite of Iuda Also men are deceiued in iudging some men euill which be good example heereof we haue in Dauid towards Mephibosheth Sedekiah towards Ieremie Therefore in these cases men are to iudge well of all men so long as they haue no cause to the contrary especially so long as they see good in them which may giue hope Secondly so to seeke the good opinion of men as we do not rest in it Thirdly if any of vs be deceyued in others to remember we are no gods Tim. Now tell vs how God doth iudge Sil. God iudgeth all persons and things truly as they are because hee most perfectly seeth and knoweth all things euen the verie secrets of mans heart Tim. What should this worke in vs Silas These things First that with great care we approue our liues vnto God in all vprightnesse And secondly that gouernors labour to be like vnto God endeuouring what lyeth in them to iudge truly of persons and things Thirdly that we reuerence all Gods iudgements though they seeme straunge to vs. For the godlesse men yea thorow weaknes of iudgment or strength of temptation the godly too do thinke and are readie to speake hardly of Gods gouernment either as if there were no diuine prouidence or as if it were not equall paines and afflictions being the portion of good men most commonly euill men well rewarded with good things as if they were good men This stumbled euen Iob Ieremy Dauid but all our carnall thoughtes must heere strike saile and giue place to this Oracle of God that his iudgements now and heereafter will be found iust and iustly executed Which trueth as it ought to stop our mouths and to awake our security that we perish not by hope of impunity so it affoords vndoubted comfort against confusions and apparant oppression 2. Thes. 2 7. Tim. Why is the iudgement of God vnauoydable Sil. First because of his omnipotency whereby he can draw all men besore him Secondly because of his decree whereby it is established Lastly wee cannot auoyde the iudgement of our owne conscience much lesse GODS iudgement Tim. What vse was made of this trueth Sil. It should mooue all men to amend themselues seeing all men must come to account Secondly it should work in Rulers a great care of their actions seeing they also can not escape the iudgement of God DIALOGVE III. Verse 4 5. Or dispisest thou the riches of his bountifulnesse and patience and long sufferance not knowing that the bountifulnesse of God leadeth thee to repentance but thou after thy hardnes heart that cannot repent heapest vp and treasurest vnto thy selfe wrath against the day of wrath and of the declaration of the iust iudgement of God Tim. FIrst speake something to the method and disposition of the Text how doth it agree with the former and of what parts doth it consist Sil. The blessed Apostle doth now bend himselfe against the vaine excuses and pretexts by which those selfe condemners doe deceiue themselues The first is the hope of impunity by the lenity of God giuing good things out of his bounty or kindnesse bearing with the abuse of his benefits out of his patience and forbearing a great while to punish out of his long sufferance therefore say sinners he will neuet punish Hereuppon as wanton Children or dissolute Scholers which espy the gentlenes of their gouernors or as Birds which marke the lcar-crow not to moue or hurt waxe bold and fearelesse So these sinners imagine of God that hee will euer spare because hee presently striketh not they want only contemne him and his kindnesse The parts of the Text be two the one concerneth the generall goodnesse of God toward euill men set downe in three words The second is a reprehensicn of the abuse of his goodnes which that it might pierce deeper and moue more is set downe by an interogation and an Apostophe Doest thou Tim. What is the drift of this Text Sil. To checke such as being euill yet thought themselues righteous and in Gods fauour because they were not punished of God but prospeted vnto these men the Apostle saith that their prosperity and fredome frō punishment was a token of Gods bounty patience and long sufferance but not of their vertue and goodnes Tim. What is meant here by bountifulnesse Sil. The kindnes whereby God is inclined to do