Selected quad for the lemma: virtue_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
virtue_n	love_n	patience_n	temperance_n	1,797	5	11.2015	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11823	Tvvo sermons, upon that great embassie of our Lord and Sauiour Iesus Christ recorded by his Euangelist, Saint Matthew, Chap. 10.V.16. Preached by Iohn Scull, an humble professor and minister of the word.	Scull, John, minister of the word.	1624 (1624)	STC 22123; ESTC S114766	41,503	56

multum distat in vitio aut decipere aut decipi posse It is Hieron ad Rustic incident to man to deceiue and to be deceiued To preuent both our blessed Sauiour counselleth in my Text To be wise as Serpents and innocent as Doues Innocent as Doues Ne Hieron supra cuiquam machineris dolos Wise as Serpents Ne aliorum supplanteris insidijs Neither deceiuing nor being deceiued If either goe single Va Soli. Woe vnto him that is alone because Eccles 4. 10. Prudentia absque simplicitate malitia est simplicitas absque Hieron sup Oseam ratione stultitia est Wisedome without Innocency is but machauillian policy without Religion and Innocency without wisedome but will-worship without knowledge The Serpent had wisedome without innocency and became Gen. 3. 1. a Tempter Eue had innocency without wisedome and Gen. 3. 6. became a transgressor Vtraque bene in admonitione conuertit Greg. in moral vt simplicitatem columba astutia Serpentis instrueret rursus serpentis astutiam columbae simplicitas temperaret Christ Iesus ioynes both together in the Instruction that Wisedome might be Innocencies Lecturer and Innocency Wisedomes moderator because vtrumque per se indigens as one concludes Sallust betweene plaine force and stratagems alterum alterius auxilio ege● Wisedome must informe Innocency and Innocency temper Wisedome A man may not venture on Church or Common-wealth Doctrine with one single vertue The Minister must haue his head Exod. 29. 6. crowned like Aarons because of his sanctity For the Lord Leuit. 10. 3. will be sanctified in all them that come neere vnto him His tongue clouen like those on the Apostles Propter donorum diuersitatem Acts 2. 3. because of his gifts Out of his mouth as out of the Mar. ex bul Lambes must goe a two edged Sword Because the Word of Apoc. 1. 16. God in his mouth must be liuely and mighty in operation Heb. 4. 12. and sharper then any two edged Sword Edged on the one side and on the other On the one side with the Vrim of the Word on the other with the Thummin of good life least after that he hath preached to others he himselfe should be reproued 1 Cor. 9. 27. The Magistrate must be a man of courage fearing God dealing truly and hating couetousnesse He must be a man Exod. 18. 21. of courage like the title of the Kings of England Defender of the Faith He must haue the feare of God before his eyes like the Seraphins that couer their faces with their wings He Esa 6. 2. must be iust and vpright in all his dealings like Melchizedek Melchi-zedek Melchi-salem King of righteousnesse King Heb. 7. 2. of peace but first Melchi-zedek King of righteousnesse then Melchi-salem King of peace He must be free from couetousnesse he must be more he must hate it he must be free from couetousnesse contented like a good Christian with what he hath 1 Tim. 6. 6. He must be more he must as a good Magistrate hate it as the roote of all euill He must haue Iustitiam in affectu Iustice in Verse 10 the will Prudentiam in intellectu Wisedome in the vnderstanding Fortitudinem in effectu Fortitude in the resolution Ambr. de officijs Temperantiam in vs● Temperance in the life and conuersation What King going to make warre against another King sitteth not downe first and taketh counsell whether he be able Vse with ten thousand men to meete him that commeth against Luc. 14. 31. him with twenty thousand Now our warfare is not against few or contemptible but many and mighty aduersaries not Subiects but Princes not carnall but spirituall not against flesh and bloud but against Principalities against Powers and against worldly Gouernours the Princes of the darknesse Ephes 6. 12. of this world against spirituall wickednesses For this cause take Verse 13 vnto you the whole Armour of God The weapons offensiue and defensiue the Sword of the Spirit the Shield of Faith the Breast-plate of righteousnesse and the Helmet of saluat●●● stand Verse 14 therefore and your loynes girt about with veritie and 〈…〉 the breast-plate of righteousnesse and your feete shod with the preparation Verse 15 of the Gospell of Peace about all take the shield of Faith Verse 16 wherewith we may quench all the fiery darts of the wicked and Verse 17 take the helmet of saluation and the sword of the spirit which is the word of God Ioyne moreouer vertue with your faith and with 2 Pet 1. 5. vertue Knowledge and with knowledge Temperance and with Verse 6 Temperance Patience and with Patience Godlinesse and with godlinesse brotherly kindenesse and with brotherly kindenesse Verse 7 Loue Be wise as Serpents but be there withall innocent as Doues for wisedome without innocencie is but subtilty and innocencie without wisedome foolery Be ye therfore wise as Serpents and Innocent as Doues Men like Apes loue to imitate for as they that would Plut. Moralib be neate consult with their glasse how things stand according to the idaea of their forming fancie so they that intend matter of consequence propose vnto themselues some man of note how he in the like case carried himselfe and Plut. Moralib his cause The poynt then of discretion is in the choyce-making 1. of the Obiect 2. of the Qualitie 3. of the Extention 1. What to imitate and to be like vnto 2. Wherein and in what respect 3 How farre forth Optimum est maiorum sequi Seneca in prouer vestigia sirecte praecesserint it is a very good thing to bee like vnto our ancestors in their good parts Scipio African Zunigle proposed vnto himselfe Cyrus Zenophon to be like vnto Cesar Alexander the great And Selimus the great Turke Cesar Diogenes like a snayle loued to carry his house on his backe Aristippus like the Heliotropium turned with the carte Lysander in the warres was both a Lyon and a Foxe Plut. Lacon The Apostles in my text Serpents Doues The first point of discretion is in the choyce-making what to imitate and to be like vnto the second is wherein and in what respect euery good man hath some thing in him to bee liked but wee may not in euery thing bee like to euery good man When X●●xis was to picture Iuno hee chose among all the Agrigetine beauties onely fiue and presented in those fiue quod erat in vnaquaque praecipuum that that euery one had Anominus singular and surpassing others When we propose patternes for our liues it must be a plurimis optimis a choyce of many and very good and then are wee bound to imitate in them Non omnia sed optima not euery thing but the best Idem ibidem Cic. 7. Offic. because Non vinitur cum perfectis the best be but men and men haue their imperfections The third thing to be considered in this choice

of ours is how farre forth to be like our patterne Of this the Apostle giues the rule Be yet 1 Cor. 11. 1. followers of me euen as I am of Christ In his omnibus quaec●●que Aug. contra Petilianum lib. 3. cap. 2. in nobis bona nostis imitatores nostri estote sicut not Christi follow vs not simply and without restraint but with this limitation as we follow Christ but if we pretend Christ and not follow Christ retinete illud dominicum let Christ his rule be your lesson The Scribes and Pharises sit in Moses chaire all therefore whatsoeuer they bid you obserue that Mat. 23. 2. obserue and doe but after their workes doe not for they say and Verse 3 doe not The things that my text proposeth to vs to bee like vnto are the Serpent and the Doue the things wherein we should be like vnto them are Wisedome and Innocencie how farre foorth we should be like vnto them I haue already spoken of the Serpent and now I come to the Doue Behold I send you as sheepe in the middest of Wolues be ye therefore wise as Serpents And Innocent as Doues Innocencie is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communicating her name to contrarie natures as much as is betweene Loue and Feare there is saith Bernard Innocentia Timeris innocentia A●●ris Bernard Children of a name but no kinne the one the Daughter of Loue the other of Feare the one generous the other base Iosephs vertue brought him to that honour and power by which if he would he might haue reuenged himselfe on his brethren for at his word was all Egypt to bee armed Gen. 41. 40. but such was the goodnesse of his nature that in stead of falling vpon them to hurt them he fell vpon them kissed Gen. 45. 15. them and wept vpon them he kissed them because hee loued them he was glad to see them and wept for ioy Generosity lookes after matter to shew mercy but basenesse if it seemes an innocent it is but for feare Aut eius qui Patitur Bern. insent ne reddat talionem lest the partie grieued right his owne wrongs like the Gibeonites that had a will to try their fortunes against Ioshua as well as their neighbours but the example of Ierico Ai made them afraid If basenesse seems Iosh 9. 3. an innocent it is but for feare 1. eyther least the party grieued right his owne wrongs 2. or for feare Superioris potestatis Bern. ibid. ne inferat talionem of the higher powers lest they pay wrong doing in it's owne kinde like Agbarus that would Euseb hist Eccl. lib. 1. cap. 14. faine be doing with the Iewes but for feare of the Romans 3. or finally for feare Interioris Iudicijs qui reddit vnicuique Bern. ibid. 2 Pet. 2. 15. secundum opera sua of God that rewardeth euery man according to his workes like Baalam that was willing enough Num. 22. 22. 24. 26. to get Balak his money and curse Israel but for feare of the Angell that had like to haue killed him in the way Now eam Deus Innocentiam probat qua homo non poenae timore fit innocens Aug. de vera innocentia sed amore iustitiae God approues that man that is an Innocent not for feare of punishment but for loue of righteousnesse He is not an Innocent blamelesse and without fault that Doctrine offends not but he is simply an innocent blamelesse and without fault that offends not not for feare of punishment but for loue of vertue Inimicus iustitiae est qui poenae timore Aug. epist 144. non peccat amicus autem erit si eius amore non peccat that man is auerse to God and goodnesse that forbeares ill-doing onely out of feare of punishment incident to ill-doing but the man of God abstaineth from ill-doing out of the loue that he beareth to God and goodnesse Oderunt peccare boni virtutis amore Horat. Epist lib. 1. ad Num. Tu nihil admittes in te formidine poenae Quando timore poenae non amore iustitiae fit bonum nondum bene Aug. contra Pelag lib. 2. fit bonum When out of feare and not loue wee doe our duties we doe that we should but not As we should we faile in the cause Nec fit in corde quod fieri videtur in opere quando mallet homo non facere si posset impune there is a great deale of difference betweene the intention and the worke when a man doth the good that he would not because hee durst not otherwise doe This should teach vs to doe our duties not out of feare Vse but loue as God is a Father not as he is a Iudge because we would not grieue him not because hee should not condemne vs. Nam qui gehennas metuit non peccare metuit sed ardere Aug. epist 144. hee that is afraid of hell is not afraid to sinne but to burne ille autem peccare metuit qui peccatum ipsum sicut gehennas Ibid. odit but he is afraid to sinne that hateth sinne as he hateth hell This is Louely this is Douely innocence Plinie noteth in the Doue three things 1. that shee neuer Three remarkable properties in the Doue Plin. hist natur lib. 10. cap. 34. plaies false play with her mate 2. that she patiently without contradiction endures his imperious taunts of iealousie 3. that hee no sooner offers reconciliation but shee entertaines it without retaining any thought of fore-past vnkindnesse Whence we may obserue likewise three properties in an Innocent 1. that he offereth no wrong 2. that Three remarkable properties in an Innocent he patiently endureth wrong 3. that he is easily reconciled after receiuing of wrong These generous sciences graffed into the stocke of innocencie take roote downeward and beare fruit vpward They take roote in the heart the tongue Esa 37. 31. and the hands and beare fruit in thought word and deed Who shal ascend into the hil of the Lord or who shall rise vp in his Psal 24. 3. 4. holy place Euen he that hath cleane hands and a pure heart and that hath not lift vp his minde vnto vanitie nor sworne to deceiue his neighbour An Innocent must haue 1. clean hands 2. a pure heart and 3. a warie tongue He must haue clean hands that neither force nor fraud marre his workes hee must haue a pure heart that neither ignorance nor wilfulnesse corrupt his thoughts hee must haue a warie tongue that neither augmentation nor diminution disproportion his words The first is Innocentia operis the innocencie of the hands in Bern. in sent the worke the second is Innocentia sermonis the innocencie of the tongue in the word the third is Innocentia cogitationis the innocencie of the heart in the thought To be absolute in all Three we must beware of a threefold Male the first is A Malefaciendo