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	patience_n	unfruitful_a	953	5	13.4879	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03949	Bromelion A discourse of the most substantial points of diuinitie, handled by diuers common places: vvith great studie, sinceritie, and perspicuitie. Whose titles you haue in the next page following.	S. I., fl. 1595.; Bèze, Théodore de, 1519-1605. Summa totius Christianismi. English.	1595 (1595)	STC 14057; ESTC S107410	412,250	588

God hath raised vs vp togither and made vs sit togither in the heauenly places in Christ Iesus Philip. 1. 23. For I am greatly in doubt on both sides destring to be loosed and to be with Christ which is best of all Luke 23. 43. Iesus said to the théefe that repented Verily I say vnto thée To day shalt thou be with me in Paradice And chapter 16. 22. And it was so that the begger died and was carried by the Angels into Abrahams bosome Wis● 3. 1. But the soules of the righteous are in the hands of God and no torment shall touch them Eccle. 12. 7. And dust return to the earth as it was and the spirit returne to God that gaue it Then shall they enioy fully that vnspeakeable comfort prepared Rom. 8. 18. For I account that the affictions of this present time are not worthie of the glory which shall be shewed vnto vs. Mat. 25. 34. Then shall the king say to them on his right hand Come ye blessed of my father inherit ye the kingdome prepared for you from the foundations of the world 1. Cor. 15. 42. 43. 53. The bodie is sowne in corruption and is raised in corruption It is sowne in dishonour and is raised in glory it is sowne in weakenesse and is raised in power For this corruptible must put on incorruption and this mortall must put on immortalitie 1. Cor. 2. 9. The things which eye hath not séene neither eare hath heard neither came into mans heart are which God hath prepared for them that loue him By whose vertue and spirit they haue proceeded and gone forward from faith to faith as shall manifestly appeare by the whole course of their life and good workes Rom. 1. 17. The righteousnesse of God is reuealed from faith to faith ●● 2. Re● 1. 2●1 2. Grace and peace be multiplied to you by the knowledge of God of Iesns our Lord. According as his godly power hath giuen vnto vs all things that pertaine vnto life and godlinesse through the knowkledge of him that hath called vs vnto glory and vertue Whereby most great and precious promises are giuen vnto vs that by them ye should be partakers of the godly nature in that ye flie the corruption which is in the world through lust Therefore giue euen all diligence thereunto Ioine moreoner vertue with your faith and with vertue knowledge and with knowledge temperaunce and with temperaunce patience and with patience godlinesse and with godlinesse brotherly kindenesse and with brotherly kindnesse loue For if these things be among you and abound they wil make you that ye neither shal be idle nor vnfruitfull in the knowledge of our Lord Iesus Christ For he that hath not these things is blinde and cannot sée farre off and hath forgotten that hee was purged frōm his olde sinnes Wherefore brethren giue rather diligence to make your calling and election sure For if ye do these things ye shall neuer fall For by these meanes an entering shall be ministred vnto you aboundantly into the cuerlasting kingdom of out Lord and Sauiour Iesus Christ Whereas altogither contrary the Reprobate conceiued borne and brought vp in sin death and the wrath of God when they depart out of this world they fall into another gulfe of destruction and their soules are plunged in that endlesse paine vntill the day come that their bodies and solues being ioined again they shall enter into euerlasting fire which is prepared for the diuel and his angels 〈◊〉 Psal 5 ●●●5 Behold I was borne in iniquitle and in sinne hath my mother conceaued me Ephe. 2. 3. And were by nature the children of wrath as well as others Rom. 7. 14. sold vnder sinne Rom. 5. 14. Wherefore as by one man sinne entred into the world and death by sinne and so death went ouer all men forasmuch as all men haue sinned Dani. 12. 2. And many of them that sléepe in the dust of the earth shall awake some to euerlasting life and some to shame and perpetuall contempt Iohn 5. 28 29. Maruell not at this for the houre shall come in the which all that are in the graues shall heare his voyce And they shall come forth that haue done good vnto the resurrection of life but they that haue done cuill to the resurrection of condemnation Luke 16. 22. 23. 24. The rich man also died and was buried and being in hell torments he lift vp his yes and sawe Abraham a farre off and Lazarus in his hosome Then he cried and said Father Abraham haue merry on me and send Lazarus that he may dippe the tippe of his singer in water and coole my tongue for I am tormented in this flame But Abraham said Sonne remember that thou in thy life time receiuedst thy pleasures and likewise Lazarus paines now therefore is he comforted and thou art tormented Mat. 25. 41. Then shall he say to them on the left hand Depart from me ye cursed into euerlasting fire which is prepared for the diuel and his angels The seuenth Chapter After what sort this doctrine may be preached with most profit SInte wee haue nowe declared the effect of this doctrine VVhat discretion the matter requireth it remaineth also that wee shewe what order we thinke best to be obseru●● in preaching and applying the same to euery particular man Whereas many find this matter so sharp and strange that they flie from it as from a dangerous rocke it is partly to be attributed to the malice and arrogancy of men And partly to the rashnesse and lacke of discretion of them that teach it and thirdly it is to be imputed to their ignoraunce which cannot orderly apply the same to themselues which faithfully and truly hath bin taught of others Concerning them which sinne of malice it onely appertaineth to GOD to amend them Which surely he hath done alwaies in his reason and likewise will do from time to time to whom he hath appointed to shewe mercy But for others which remain● obstinate in their sinne and wickednesse there is no cause why we should be moued either for their number or authority to dissemble Gods truth And as touching the second sorte I haue thought these things principally to be obserued in preaching this misterie First as in all other things so chiefly in this matter of predestination they ought to take diligent héede that in stéede of Gods pure and simple truth they bring not soorth vaine and curious speculations or dreames Which thing they cannot choose but do which goe about to compasse and accord these secret iudgments of God with mans wisdome so do not onely put difference betwirt predstinatiō and the purpose of god which thing they must néedes do but seperate the one frō the other For they either imagine a certaine naked and idle permition or else make a double purpose and counsell in God From the which errors they must néeds fall into many and greate absurdities For sometimes they are constrained to diuide

to like of pleasure and opens the doore to one vanitie which he loues straight as many vanities flocke to him as Salomon had Concubines till the Temple of God be like a den of théeues Therefore when Salomon beheld such a pluralitie and Totquot of Vanities like surges comming one vpon another in pleats and folds he spake as though he would shew Vanitie hatching vanities Vanitie of vanities All is Vanitie The first saying doth passe without let but the last rubbes and sincks not into the hearts of men so easily as it is spoken Me thinks I heare some dispute for Baâll and bid Salomon stay before he come to All is Vanitie It may be that sinne is Vanitie and pleasure is Vanitie but shall we condemne all for sin and pleasure What say you to Beautie which is natures dowrie and cheareth the eye as swéet meate doth the tast Beautie is like a faire Picture take away the cullour and there is nothing left Beautie indéed is but a cullour and a temptation the cull●ur fadeth and the temptation snareth But what say you to Riches which make men Lords ouer the rest and allow them to go braue and lie soft and fare daintily and haue what they list Riches are like painted grapes which looke as though they would satisfie a man but do not slake hunger nor quench his thirst Riches indéed do make a man couet more and get enuie and kéepe the minde in care But what say you to Honour which sets a man aloft and makes the knée how and the tongue sooth and the head stand bare as though they were other kind of creatures aboue men Honour is like a King in a play when his part is done his ornaments are taken from him and he which held the bason to him is as good as he Honor indéed may command all but life he makes a faire shewe now but when death comes all is one But what say you to prosound Knowledge in déepe misteries which makes men sought vnto and called déepe Clarkes and great Doctors Knowledge is like the Letters which Vriah carried against himselfe so Knowledge draweth a greater iudgement and oftentimes condemnes the bearer Knowledge without Vertue leaues a man without excuse and is a witnesse against him because he vnderstands what is good and will not do it Yet there is another darling of account behinde what say you to long life which causeth a man to sée his childrens children and makes him reuerent vnto the people Long life is like a long night when a man cannot sléepe so Age is wearisome with sicknesse and striues with it selfe because it cannot walke nor talke nor heare nor sée nor sléepe nor taste as it was wont therfore wisheth often that night were gone that the pain were past Indéed he that sées many dayes sees many miseries and therefore what is not vaine in life sith life it selfe is vaine Shew me the light which will not darken shew me the floure which will not fade shew me the frute which will not corrupt shewe me the garment which will not weare shew me the beautie which will not wither shewe me the strength which will not weaken shew me the time which will not passe and I will reclaime that all is Vanitie yet this will not go for truth before men haue smarted for the triall Some are so vaine that they count nothing Vanitie but that which is vainer than the rest delights them most for there is as it were a common-weale of vain persons and he that can be vainest is like a King of the rest Some are of this mind that they thinke all is vaine but that which they loue and therfore they call them vaine and curious and phantasticall which speake against their vanities and say that it is necessary to be vaine for they cannot liue vnlesse they deceiue they cannot please vnlesse they flatter they cannot be beléeued vnlesse they sweare they cannot be estéemed vnlesse they royst as Demetrius thought hée should begge vnlesse hée should sell Images There is another sort lyke the buyer in Prouer. 20. which saith It is naught it is naught but when he is gone apart he boasteth It is naught before men and sweare that all is vanitie but when they are gone apart they reconcile themselues vnto it and kisse it and promise to be vaine still but they cannot abide to bee counted vaine the vainest man that is This shewes that the folly of the worlde is so open and shamefull that her louers must néedes condemne her You shall heare them say oftentimes It is a vaine worlde a wicked worlde a naughtie world yet they will not forsake it to dye lyke dastarde souldiers who raile against the enemy but dare not fight against him All is Vanitie but this is Vanitie of vanities that men will follow that which they condemne But this is that euery sinner might condemne himselfe for the conscience must iudge first and then God as our Sauiour saith Out of thy owne mouth and so out of thine owne heart I will condemne thee naughtie seruant shewing that the wicked condemne themselues before they are condemned of GOD. These are thewords of fooles which cares not what is their end so that their way be pleasant Oh that here were a full end or conclusion of Vanities but behold a greater vanitie is behind for our religion is Vanitie lyke the Scribes and Pharisies as Mathew saith in the 23. Chapter and 27. verse hauing a bare shew of holinesse as he saith he could call it but a shewe of holilinesse and scarce that Our Vanitie is vanitie but our holinesse is but a shewe of holinesse not worthie to bee called holinesse but lyke holinesse yet the most part haue not so much as the shew of holinesse as the Pharisics had but are vaine in shewe inside and outside too Thus wée finde nothing yet but Vanitie I cannot leade you from one vnto another to shewe you the seuerall vanities of euery person or euery thing because Salomon saith All is Vanitie How many then haue wée to condemne vs whose vanities are sprinkeled in euery thing which haue not onely so many vanities as there bee thinges but many vanities in euerie thing As in our fare howe many vanities are there whiche makes vs rise sometimes sicke sometimes sléepie sometimes drunke yet are there also more Vanities in our sportes our laughing and swearing and ieasting and scoffing and dallying and playing with the Scriptures which oftentimes leaues such a sting behind that we had rather haue lost our sport than feele the worme that gnawes vs for it And yet there be moe vanities in our apparell ruffe vpon ruffe lace vpon lace cut vpon cut 24. orders to the third and fourth degrée as though our apparell were apparelled vntil the woman be not worth so much as her attire that if we could sée Vanitie her selfe how she would goe if she did weare apparell she would goe euen almost lyke our women for she could not

from the secrete and malicious conspiracies treasons and trecheries of vnnaturall subiects and from the sauage cruelties of forraine foes doo giue sufficient cause not only to vs but euen to the enemie also to say That there is no God that can deliuer after this sorte but onely the Almightie that hath established her All these benefites O Lorde wée confesse doo procéede from thy goodnesse and from thy mercy toward vs. To thée belongeth praise and honour and power but to vs shame and confusion Yet grant vnto vs good Lord that we may both receiue these thy benifits thankfully and that we may performe our duties accordingly Increase her daies continue her gouernment defend her from her enemies keepe her in thy feare and after this life grant her all happinesse euen to rule and raigne with thée for euer among the blessed soules Grant also to vs that we may haue the benifit of thy truth and Gospell long among vs and that thy blessings of peace and prosperitie may be séene in this land So shall we be bound more and more to praise and magnifie thy name for thy great and infinit goodnesse towards vs For her Maiesrie and for vs thy seruants and her faithful subiects thus we conclude our praiers O Lord blesse and kéep vs O Lord make thy face to shine vpon vs and be mercifull vnto vs O Lord lift thou vp thy countenance vpon vs and giue vs thy peace All which benifits and blessings we begge of thée O heauenly Father for Iesus Christ his sake in that forme of prater which he himselfe hath taught vs saying Our Father c. A secret Meditation to God before the deliuery of the word LEt the words of my mouth O Lord and the meditation of my heart be alwaies acceptable in thy sight Set thou a watch before my mouth and so kéepe the doore of my lippes that speaking before this congregation assembled here in thy holy name I may specially intreat of those things which tend to thy glory the good of thy Church the discharge of my dutie the comfort of the afflicted conscience the euerthrow of sinne and the aduauncement of vertue through Iesus Christ our Lord. So be it I. D. A publque forme of Praier O Most mightie God most gracious and mercifull father we stand before thy maiestie defiled with the filthinesse of many and most gréeuous sinnes whereof we confesse we are not able to answere thée one of a thousand if thou O Lord shouldst enter into iudgement with vs. For in sinne were we conceaued and borne and therefore are guiltie of originall corruption and in sinne haue we liued and continued and therefore stand guiltie of actuall transgression which hath broken foorth vppon vs in thought word and déede from time to time continually euen vnto this present Wherefore we humbly craue thy mercy and the grace of forgiuenesse in Iesus Christ for therein we confesse standeth the only hope of our comfort and welfare And forasmuch as it hath pleased thée to giue thine owne sonne to be a flaine sacrifice for our sinnes and to offer the grace of reconciliation by the preaching of the Gospell to all them that repent and beléeue the same good Lord we beséech thée vouchsafe to make vs of that blessed number worke true repentance in our hearts increase our faith and giue vs grare to bring foorth the frutes thereof that so it may appeare that we haue not receiued thy holy grace in vaine And for this purpose good Lord we beséech thee blesse the Ministery of thy word at this present gius me grace to speak it as it ought to be spoken sincerely and boldly giue grace to this people to he are it attentiuely and reuerently giue grace to vs all to beléeue it stedfastly to follow it obediently and constantly to continue euen to the end That seruing thée faithfully in this life we may liue and raigne with thée for euer in the life to come through Iesus Christ our Lord. Amen The Praier which M. Deering vsed before his Lectures O Lord God which hast left vnto vs thy holy word to be a lanterne vnto our féete and a light vnto our steppes giue vnto vs all thy holy spirite that out of the same word we may learne what is thy eternall will and frame our liues in all obedience to the same to thy honour and glorie and increase of our faith through Iesus Christ our Lord. Amen An excellent speech of M. Deering a little before his death whereby thou maist clearly see and learne that there is a sweete peace in death to all such as painfully serue the Lord in life For he being raised vp in bedde and his friend requesting him to speake the Sunne shone on his face and thereby tooke occasion thus to say THere is but one Sunne that giueth light to the world there is but one righteousnesse there is but one communion of Saints If I were the excellentest creature in the world If I were as righteous as Abraham Isaac and Sa●ob for they were excellent men in the world yet we must all confesse that we are great sinners and that there ●●●o saluation but in the righteousnesse of Iesus Christ And we haue all néed of the grace of God And for my part as concerning death I féele such ioy of spirit that if I should haue the sentence of life on the one side and the sentence of death on the other side I had rather choose a thousand times séeing God hath appointed the seperation the sentence of death then the sentence of life Soli Deo laus gloria gratia IN euery Sermon for the most part these points are to be vsed The declaration of the order of the text by opening the circumstances The diuision The doctrine The confutation The vse and application Exhortation or reprehension or both The Conclusion wherin the chéefest matters must be remembred and briefly collected that the auditorie may the better kéepe and carry away those things which are necessary and for their vse All which although I haue not vsed I haue left the matter to the discretion of them that shall haue knowledge better to handle their matters then I haue handled mine Let thy text be applied to thy auditorie and haue care to vtter those thinges that are most waightie to be touched and of thy auditorie to be remembred Be circumspect wise and discréete Endeuour to be briefe and pithie There is an other Methode as profitable which Maister Vdall vseth in his Commentary vpon the Lamentations of Ieremy Consisting on these thrée points the Doctrine Reason Vse Some only learne for knowledge sake but that is curiositie And some for praise great paines do take but that is foolish vanitie Some learne for gaine but lightly those do leaue the text and vse the gloze But learning ioynd with vertues lore doth leade to Christianitie The glory of God and people taught the way is to eternitie To the Right Worshipfull and one