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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	bear_v	fruit_n	tree_n	5,442	5	9.3742	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10904	A sermon preached on September the 20. 1632. in the cathedrall church of Christ at Canterbury, at the funerall of William Proud, a lieutenant collonell, slaine at the last late siege of Mastricke. By Francis Rogers, Doctor in Diuinity	Rogers, Francis, d. 1638.	1633 (1633)	STC 21175; ESTC S116095	14,227	26

they degenerate become the vtter ruine of the Church and Common-wealth they are as so many Lucifers fallen from heauen Hence we doe learne not with the Iewes to boast we haue Abraham to our Father not to stand so much vpon the blood wee haue as vpon the good we doe It little benefiteth a foule riuer to flow from a cleare spring It is small comfort for a blind man to say his father could see well it is no reputation for a deboshed liuer to say that he is nobly descended If we be the children of Abraham let vs doe the workes of Abraham and the better we are borne the better wee must liue Noblemen must be like trees planted by the riuers of water which bring forth their fruit in due season that their leafe may not fall nor their name perish from the face of the earth The second kinde of Gentry is Ciuill nobility which is by riches shining in the goods of fortune Hence Symonides esteemed those to bee noble which in a long course of time were descended from wealthy progenitors and though it often fall out true diuites in arca pauperes in conscientia Men rich in the cofers are poore in the conscience yet are riches reckoned a part of nobility First because they make it popular Secondly because riches are the instruments by which vertue and Gentry are or may bee maintayned Lastly because being gotten they serue as meanes for vertue and gentry to manfiest themselues in action yet bee not proud of wealth and thinke not because thou art rich that therefore thou must bee honoured this is to make men idolaters to worship a golden Calfe or a siluer Asse Riches sayth Bonauenture are but as a dogge following two men which walke together so long as the men are together you cannot discerne to whom the dogge belongeth but let them part and then the dogge will follow his true master so while man and the world liue together wee doe imagine riches belongeth to the man but if the man leaue the world then riches serues him but a dogged tricke and as the man did come naked into the world so his executors will bee sure hee shall goe naked out of the world hee shall onely haue his winding-sheete A man throweth a stone into the water which begetteth circle vpon circle and euery one bigger then other yet suddenly they all vanish away so is it with riches they are quickely gone As a bird hoppeth heere and there and no man knoweth where she will light so is it in getting riches which haue wings like an Eagle to flye away Luke 12. Thou foole this night shall thy soule be taken from thee and then whose shall all thy goods bee Striue not thou so much to bee rich in wealth as to be rich in fayth He in Plutarch which had a golden shoo sayd I but no man knoweth how it wringeth me so to haue a golden purse and a galled conscience will make all ioy and honour to bee but a dreame at the last The world is as the sea men as fishers things as fishes none can tell what he catcheth till his net come out of the water neyther can we tell vntill we are dead what will become of our soules then lay up thy treasure in heauen and not in earthly possessions Purse-nobility though it glitter in the eyes of worldlings yet it is seated in the hands of fortune quae vitrea est sayth Seneca a very brittle she friend See in Haman to day the Kings onely Fauourite yet to morrow hanged See in Gellinor that puissant Prince of the Vandals yet driuen so low as hee begged a loafe of bread to slake his hunger a spunge to dry vp his teares and an harpe to solace him in his misery Bellizarius that valiant Generall his eyes put out would cry Date obelum Bellizario Giue one poore farthing to relieue Bellizarius Henry the fourth a rich and a victorious Emperour he had fought fifty two pitched battels in the fields yet hee was driuen to that exigent as hee begged a Prebend in the Church of Spira to mainetayne himselfe and could not obtaine it no not of that Bishop whom himselfe had preferd but hee answered Per corpus Francisci non habebis By St. Francis thou shalt not haue it Therefore labour to bee rich in grace For not many rich not many noble but God hath chosen the poore in this world to bee rich in fayth and heires of the Kingdome of heauen The third kinde of Nobility is morall which a man doth purchase by vertue and good liuing Socrates asked what nobility was sayd Est animi corporisque temperantia It is a good composure and temperature of the minde and body Aristotle esteemed him a Gentleman which accounted it a glory to giue and a staine to his honour to take And Plato sayd he was gentle which is adorned with his owne not with others vertues so thou to be truely generous is to be in life and behauiour well gouerned disdayning to become subiect to vice or to be infected with bad manners to be iust and faythfull in promise patient in suffering wrong apt to pardon iniuries without reuenge milde in countenance courteous in speech sober in carriage Nobles may not be like the noblest trees for they are the most barren or without good fruite as the Oake the Beech the Laurell the Myrtle They must not be like beasts whereof the noblest are the cruellest neyther are they true vertues of nobility such as in these dayes are vsed as to dice well to drinke well to waste lauishly and to wanton it ventrously this is the way to bring ruine to your selues for Now as the axe layde to the roote of the tree euery tree which bringeth not forth good fruit is hewne downe cast into the fire and these courses will bring ruine to your posterity for the seed of the wicked shall not bee renowned for euer This morall nobility acquired by vertue is like Abishai one of Dauids Worthies he was the worthiest of three so this excelleth the other two but if we compare it with diuine Nobility it is but as Ioseph to Pharao the second in the Kingdome The fourth nobility is diuine to be a true Christian to be a new creature St. Paul a Iew was a Citizen of Rome a Pharise a great Rabbi brought vp at the foote of Gamaliel of the Tribe of Beniamin and circumcised the eyghth day being a Christian he was rap't vp into the third heauen yet he did esteeme all as doung in comparison of being a new creature in Christ Iesus for then to bee the true seruants of God exceedeth all other honour in the world Therefore after Moses was dead God sayd to Ioshua Moses my seruant is dead If God had so much regarded worldly titles hee might haue termed him another Noah for as when all the World was drowned in the Flood onely Noah his family were preserued aliue in the Arke Euen so when