Selected quad for the lemma: virtue_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
virtue_n	knowledge_n	love_n	temperance_n	1,846	5	11.4965	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

smoake and eate the meate themselues So these feede vs with the smoaky refuse of their liuings but eate the chiefe therof at their owne tables that is they haue the corno and hay and giue vs the pigge and goose With these I set the vsurers that are much like the timber-worme which to touch is very soft but hath teeth so hard that it eates the timber Cato being asked what it was to lend vpon vsury answered Qaid hominem occidere What is it to kill a man The high-way theese wonnds not so deepe with his sword as the vsurer doth with a piece of paper for he strikes home and hits all sorts of people The Land-lord rackes his rents The Farmer inhances his corne The Trades-man rayseth his wares and all to pay the Vulurer Wee doe not all take vse but I am sure there is none of vs all but payes vse Chrysostome compareth Vsury to the sting of an Aspe whose venimous infection casteth the partie into a sweete sleepe for a time dispersing so into euery member of his bodie that presently hee dyeth Euen so the Vsurer seemes sweete for a time but in the end the venimous infection thereof will so run thorow a mans substance that all that hee hath is quickly conuerted into debt Much like a Tartarian souldier that borrowing fiue hundreth pieces of Coyne aud keeping the same fiue yeeres was constrained to pay seuen thousand backe againe This is horrible oppression and fallow ground that must be plowed vp Couetousnesse is another fallow ground and must bee new plowed The couetous wretch hath his heart set on golde and siluer and can speake none other language but of Mammon A thing much accounted of for Pecunie obediunt omnia All things obey to money Paul saith that couetousnesse is Idolatry It is the property of Idolatry to steale away the heart of man yet not so forcible as gold Dum vult esse praedo sitpraeda Whiles that bes came to a prey hee becomes a prey As Hosea saith in another kinde Wine and new wine haue stolen away their hearts So the more hee drinkes the dryer hee is Dum sorbit vinum absorbitur a vino He drinkes vp his wine and his wine drinkes vp him Qui tenet marsupium tenotur a marsupio Hoe holdes his purse fast and his purse holdes him fast O thou hunger of golde and siluer what is it not that thou doest compell the hearts of men to buy and sell saith Tullie The chariot of Auarice is carried vpon foure wheeles of vice which are Faint courage Vngentlenesse Contempt of God and Forgetsulnesse of death And two horses draw it Rauine and Niggardship To them both is but one Carter Desire to haue The Carter driueth with a whip of two coards Appetite to get and Care to keepe The deuill vs a skilfull Sophister auetting the wordes of the holy Ghost turnes bread into drinke In the drunkard no more our dayly bread but our dayly drinke Hee turnes godlinesse into Auarice in the couetous crossing the saying of our Lord First seeke the kingdome of heauen but hee will haue vs first to seeke the world and then if there bee any time to spare to seeke for heauen This kinde of Sophistry hath deceiued the world Plures allicit auaritia quam peritia Couetousnesse inciteth more men then knowledge doeth So sings the world Quaerenda peounia primum est virtus post nummos Haec Ianus summus ab imo perdocet Haec recinunt iuuenes dictata senesque First coyne then vertue tLs doth Ianus sing And these through mouthes of youth and age doe ring This seemes sweete to a couetous man that his heart is so set on couetousnesse that with Esau hee will sell his birthright for a messe of pottage And when hee values vertue at the highest it is but at thirty pence with Iudas A couetous man is a rebell against GOD breaking his Commaundement Thou shalt not couet A traytour to his owne soule and a murtherer of men This fallow ground must bee plowed vp The next fallow ground that I would haue you to peruse ouer is the fashion-mongers of our time I meane the sonnes of pride to day an English-man to morrow a French-man the third day a Spaniard then a Turke and last of all a Deuill There is another kind of fallow ground A generation so ill tempered of the foure Elements that it taketh and possesseth seuerall parts in them their hearts all earth their stomackes all water their braine all ayre and their tongues all fire being set on fire with the fire of Hell these are knowen by their language There is Prouincia Caelestis The Kingdoms of heauen The speach whereof is Prayer Praising of God and speaking of heauenly things but in this language they haue no skill There is Prouincia terrestis the language whereof is worldly pleasure riches honour and the like and in this they are good Schollers Lastly there is Prouincia Infernalis the language whereof is cursing and blasphemie and in this they are perfect Mens mouthes are dyed red with oathes it is no more newes to heare an oath then to see the light yet God will not hold him guiltlesse that taketh his Name in vaine A sinne condemned by God The law of nature doeth detestit and the lawe of nations did euer abhorre it But in England hee is no man that cannot sweare and that by wholesale Children now can sweare before their parents can pray Whoredome is growen to bee a Trade among vs as if there were no Lawe to condemneit nor Iustice to punish it A sinne most damnable forbidden in the Lawe and threatued by the Lord Whoremongers and adulterers hee will iudge A sinne punished by death in the Lawe but now vpon the backe if not too often by the purse And so long as they haue an impudent face and a large purse well lined they will vnder-goe it well enough Now seeing that this kinde of punishment will doe no good but that still they will goe neighing after their neighbours wiues and assemble themselues in harlots houses Consider yet Gods iudgements on this kinde of offence For I will bee a swift witnesse against the adulterer sayth the Lord. See it so performed Dauid for his adultery with Bathsheba when shee was the wife of Vriah had his house punished with the sword The childe begotten in adultery died and his owne wiues rauished by his owne sonne Amnon murthered and Absalom hanged by the haire Looke wee into the Histories and there is the like Rodoaldus sometime King of Lombardie was suddenly strucken dead in the acte of adultery It is recorded also of Alrichbertus King of France that hee died suddenly with a whore in his armes With many other like examples both in diuine and humane Histories To that end you may know what adultery is marke these branches following First it is committed in thought when the mind runs after