Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	cause_n	love_v	world_n	3,095	5	4.9520	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15118	Here followeth dyuers holy instrucyons and teachynges very necessarye for the helth of mannes soule, newly made and set forth by a late brother of Syon Rychard whitforde; Here followeth dyvers holy instrucyons and teachynges very necessarye for the helth of mannes soule.	Whitford, Richard, fl. 1495-1555?; Isidore, of Seville, Saint, d. 636. Here be the gathered counsailes of Saynct Isodorie to informe man, howe he shuld flee vices.; John Chrysostom, Saint, d. 407. Of detraction.	1541 (1541)	STC 25420; ESTC S105112	99,010	194

that hated peace And when I spake feyre vnto thē they without cause impugned and contraried my saynge and so thwarted with me Iacobi 1. ● Blessed is that person sayeth saynt Iames that suffreth temptacion trouble For when he therin is proued he shall receyue the crowne and garlonde of lyfe And before that he sayeth Thynke you iudge or suppose myne owne bretherne that all ioye and pleasure is when you fall in to variant and dyuers tentaciōs and troubles knowynge for certente that the probacion ꝓfe of your fayth doth worke paciēce pacience shal haue the worke of perfeccion that so you may be ꝑfecte whole vnto god in no thynge feyntynge feylynge ne lackynge Thus haue we shewed you of one mayster and teacher of pacience which by certeyne preceptes rules of holy scripture doeth teache the disciples and lerners of paciēce to loue troubles and to be excercised in troubles by no meanes to fle nor auoyde any wrongꝭ Nowe shal we setforth some doctors that do teache pacience by exeample and those be in two maners that is to saye worldly persons and gostly persons ¶ Of the exeample of worldly persons The .xv. Chapiture ☞ ⚜ ☜ WE may take exeample to lerne pacience at the worldly folkes and that as well of the that be yuel dampnable ꝑsons as of them that be good and vtuous The ambycious synners to atteyne and wynne wordly honours and dignites by ryght or wronge do take and suffre gladly losse of theyr goodes Ioperdy and hurt of theyr bodyes lytle carynge for theyr name fame lesse for the welth of theyr soules whiche thynge we haue not only of the storyes of the getyles Salu●● as of carelyne in Saluste / and of the syege of Troye in Vergil but also in holy scripture as in the bokes of kynges Vergil In the Machabies and in many other placꝭ although we name none of the cronicles of christians Augu●● sermūe 223. c. de tꝑe et de paciencia 3. et 4. Cap. Theues also robers vnclene liuers sawldiours do take meruelous pacience in all troubles and Ioperdyes for to obteyne that they vnlawfully couet desyre And so do many full good vertuous ꝑsons as the marchantes shypmen pore housbādes artificers and laborers And all worldly persons whiche by good reason may moue make the gostly ꝑsons abashed and a shamed when they se and perseue these maner of lyueres take suche pacience in so greate paynes and all for to haue and gete those thynges that be vncerten vnto thē but onely that they hope trust to obtayne them And yet when they haue the full possession of them at desyre and pleasure they be in as great vncertēte howe longe to kepe and inioye thē or whether they shall soner be taken from theyr goodes by death or theyr goodes from them by chaunce Rede the gospell Lucke .xii. C. But vnto the true pacient persons Luc. 12. theyr gaynes be euer sure so that when they haue ons the rewarde fynall of theyr paciēce they shal be sure neuer to departe therfrom ne euer shal h● be lesse in any parte but rather more And cōtracie is it of those thynges for the which the worldly ꝑsons do suffer For when they haue gotyne haue in possession that thyngē they labored fore desyred yet besyde that as we sayde that they be vnsure of y● kepynge therof they may be sure it may shal be mynushed made lesse dayly Alas howe is it th● that the gostly persons be not prouoked by theyr exeamples to suffer bere more gladly troubles and paynes for God and gostly gaynes I feare me Lucke 16. ● hyt be as our sauyour sayde of worldly wysedome / or wytte Saynge The chylderne of thys worlde be more prudent and wyse or wytty of prouision in theyr kynd then be the chylderne of lyght and grace So I thynke that the worldly ꝑsons do more feruently desyre those thynges that they suffre for August sermōe 223. c. de ●●pore then do the gostly ꝑsons For. S. Augustyne sayeth that the violent feruour of desyres doeth cause in man the tolerance and sufferāce of troubles labours paynes For no man doeth gladly suffer and bere that thynge that doeth put hym to losse or vnto hurte payne grefe but for the loue and desyre of that thynge that vnto him is a delectacion and pleasure Aug. de paciētia Capi. 5. And therfore the more vehement and huge the more ardent flamynge / that the sayde delectacion cōcupiscience and pleasure is in man so much is he therby rēdred and made more paciēt to suffer and bere all maner of sorous paynes greues for that thyng y● he so coueteth desyreth and loueth That desyre than and loue is the cause of pacience and suffrance as well in gostly as in worldly ꝑsons The loue of y● worlde in worldly ꝑsons And in gostly persons the loue of god whiche two loues as they be in them selfe dyuers so haue they dyuers begynnynges and sprynges For the loue of the worlde hath begynnynge and sprynge in the frayle and corrupte fre wyll of man procedynge of the fals flaterynge voluptuous beawtye semynge pleasure of worldly thynges And is fastened pyght groūded to remayne cōsume in the herte mynde by lewde vse vnlawful custome which custome after sait Ysodore so byndeth the person Ysodo Vt vix remoueri posset That skant sayth he or vūeth it may euer be remoued But the godly and gostly loue is not so ingendred ne brede in man but rather is diffused shed and powred downe vpon vs so synketh into our hertes of the holy goste spirite ●o 5. a. that as saynte Paule sayeth is gyuen vnto vs. And therfore the pacience of the gostly persons is of that spirite that so dyd sende and mynistre the sayde loue not of the selfe ꝑsons though they be neuer so iuste and gostly For as we sayde before it is a gyfte of god that no person of hym selfe may obteyne or come by Notwithstādinge euery man as oftymes we saye hath of god that grace frely gyuen of his owne bountie goodnes that he maye dispose hys wyll hert mynde to leyne vnto that grace and to folowe the mocion therof So than is the pacience of gostly ꝑsons 1. Cor. ● Aug. de paciēti● grounded hathe begynnyng rote of charite whiche as the Apostle sayeth doeth susteyne suffer and bere all thynges to be borne and suffred Accordyng therfore vnto the quantite of loue and desyre in both the gostly and worldly ꝑsons is the quantite of paynes and troubles for the thyng that is beloued desyred is more strōgly and gladly suffred and more mekely and myldly borne and taken Yet is there muche differēce betwene these paciences For the worldly pacience ingendred of worldly loue of those thynges that be transitorye and that sone passe and

or hynges For concience moueth hym to ryse when he waketh / and sluggyshnes causeth hym to walowe I●ra Ibidē and turne ouer in hys bedde For he is afrayde of colde And so shortly to say with the wyseman nowe the slugge Prouer 1● a. wyll and nowe he wyll not so he neuer runneth backe loseth vertue Where the labour waxeth ryche and hys soule increaseth in vertue and perfection we maye nowe of these auctorites gether thys cōclusion of troth that our propre fleshe and bodies shuld not be inordinately beloued ne ouer much charyshed but rather to be had in a discrete hatered And that for dyuers causes one is because that saynt Paule sayeth the body is enimie vnto the soule and the flesh doth moue cōcupiscens Ga. 5. c. and vnlawful desyre agaynst the spirite For they be euer aduersaries and enimies eche vnto other and yet must they nedely dwell to gether in thys lyfe tyme wherfore the secunde cause is that the body is a great grefe vnto the soule And the corrupt and frayle flesh doth muche vexe and trouble the spirite Gapi 9. So sayeth the scripture Corpus quod corrumpitur aggrauat animam The body that is corrupt and doth waste doth greue the soule For the good soule wolde many tymes aryse and waych and pray and labour but the body is greued ther with and so doth muche let and hynder wherfore a great lerned man sayth Cicero in tuse Multū refert in quo corpore anima bona sit posita It forceth much sayth he into what body a good soul be put The thyrd cause why the flysh shulde be had in discrete hatred is the synguler loue that the flesh hathe vnto hyt selfe wherof as frō the rote doth spryng all vice and causeth the synne of the whole worlde euer to multiplye as the holy apostle Paule dyd se / and perceyue by the spirit of god saynge vnto his disciple Timothe Timo. 3 Knowe thou sayth he that in the last dayse towarde the ende of the worlde ꝑilous and troubles tymes shal come And such mē shall be then that wyl loue thē selfe proude couetous hyght mynded blasphemers of god hys sayntꝭ not obediēt vnto theyr parentes and theyr elders and betters vnkynde cursed shrewde without affection or loue without peace quarelers all vnrestfull rebukers checkers and chalengers incōtinent of theyr bodyes wylde ragers raylers without benignite or gētelnes without pyte and mercy traytours deceyuours frowarde and fals braggers and bosters And the louers rather of theyr owne voluptuous pleasures then of god And yet wyll they haue a countenance and behauiour of faythfull religion but the vertu troth therof wyll they as ypocrites deney fle thou sayeth he and auoyde all suche ꝑsons Ga. 5. e. Thys sayde selfe loue of the bodye doth also bryed nurysh bryng in the vices of the flesh glotony sloth and lechery as the same apostle sayeth and noumbreth thus Fornicacion vnclennes bolde vnbashfulnes and shameles auarice which is the bondage of ydoles stryfte and debate cōparison and wrath sectꝭ and opiniōs Inuie malice homicide māslaghter dyuers festes and fedynge Drunkenes and such other whiche sayeth he I tel you as I haue told you before who so vseth or doth shall neuer come vnto the kyngdome of god let vs therfore sayth he cast awaye and forsake the workes of darkenes and arme or cloth our selfe Ro. 13. e. with the armour / or harnes of lyght And let vs walke honestly as in the day tyme or thus So that we may in the day tyme walke honestly Not in festes and fedynge not in drunkenes surfetes Not in sluggyshnes and vnclennes Not in contencions stryfte / and debates not yet in malice or inuie but let Iesu Christe be our garment clothynge and aray that is that hys vertues examples do appere in vs and in all our workes And not to cure ne charysh the flesh in vnlawfull desyres pleasures For all these thynges do let the spirituall profete spede full passage in the lyfe of perfection The poyson christiane religion For they do not suffre the influxion and moyster of goddes grace towater / seasone the bared drught or drines of our harde hertes what meruel is hyt than though we workynge these wreched vices be made partcles of al diuine consolacion and godly cōforte August For saynte Augustyne sayeth Thou shalte neuer taste the swetnes pleasure of diuine consolacion godly cōforte yf thou spotte defowle thyne herte and soule with carnall delectacion fleshly pleasure From the whiche delectacion he saue kepe by hys grace delyuer vs that derely bought vs out lord god most swete sauiour Iesu Christ Amē ❧ A lytle lesson of .iiij. vertues good and profetable to be had of euery person but not to be called vn to remēbrans but rather to be forgoten ☞ ❧ ☜ THe serpent sayth holy scripture was more wyly G● 3. a. and deceytfull then al the other bestes of the yerth by whom is ment the great gostly enimie the dyuyl that in the serpent deceyued our fyrst parentes The properte of the serpent is that where so euer hys ▪ hede may entre al the body may lyghtly folowe The hede of thys serpent is the pryncypall suggestion and mouynge vnto synne which mouynge receyued into deleciacion may lyghtly brynge a person vnto confent inregula Ca. 4 And although not vnto the consent of actuall synne yet may it cause the distruction of vertue For saynte Augustyne sayth al other sinnes do worke labour to bryng the person vnto the acte dede of synne but pride by vayneglory doth subtelly lye in wayte vpō the good werkes and vertues that they maye ꝑyshe and not come vnto effecte So than bountie and goodnes sauntite holynes and vertue shulde be in euery good faythfull chrystiane but to call thē wylfully vnto remēbraunce loke or cōsyder thē to be in hym selfe is grete ioperdy excepte in certen causes of scrupulosite or mocions of despere / or such other necessite els I saye yt were better to forgete them For the remembrans of them maye lyghtly brynge a person to reioyce and take pleasure in them and so to fall into vaygneglory and spirituall pride whiche vnto almyghty god and all hys angeles and saintes is much odious and hatefull wherof saynte Gregory sayeth Grego he that in remēbryng hys owne good worke or dede doth reioyce therin may lyghtly in alowans reysing vp of hym selfe fall ful lowe in the syght of him that is auctor of all humilite and mekenes And well worthely may he be called a madde fole the vaynly bosteth him selfe of other mennes goodes or ryches which he had borowed But as saynte Paule sayeth what thynge haste thou man that thou hast not receyued in prest borowed goodꝭ as though he sayde no thyng And syth than thou so hast taken and borowed hyt why doest thou

be gone Ioc. 3. ● is not from aboue as saynte Iames sayth of sapience 2. Io. 2. And saynte Iohn̄ cōmaunded his disciples therfore that they shulde not wyll ne desyre to loue the worlde nor those thynges that be ther in The worldly pacience than is al worldly and the gostly pacience heuenly The one bestly carnall The other gostly and spirituall The one / synfull and dyuelyshe And the other good and goodly Vnto the ton pacience man may attayne and rech by hym selfe by his owne wyll But vnto the tother not so And why The cause is that the cōcupiscens desyre and loue wherby the worldly ꝑsons do so styffly and obstinately bere and suffre paynes and sorous is of the worlde all synfull and man of hym selfe may fal into synne though he can not by hym selfe aryse agayne vnto the state of grace as by exeāple a man cā not clymbe vnto a steple toppe without streyrꝭ or some other-helpe but when he is at the hyghest place therof he may of hys owne wyl without helpe fal downe But vnto the gostly pacience man may not so attayne and come of hym felfe be cause the seruou● loue and desyre wherby the gostly ꝑsons done so strongly and meruelousely suffre so wonderfull paynes is of god and god is a spirite impossible that maye not suffre ne haue any payne A man therfore can not loue that thynge impassible with out he be holpyn inflamed with that godly fyre that is the holy goste so then maye he loue god and by that loue he may suffre and gladly bere vnsufferable and vnbereable paynes for god For as we sayde before charite bereth and suffreth al thynges Psal 〈◊〉 3. d. From the whiche charite saynte Paule sayde no thyng shulde departe him Nother trouble nor anguyshe nother hongre thyrst nor colde no peryle nor ioperdy ne ꝑsecucion nor vengaūce no dent of swerde nor drede of death For hyt is wrytten that we be mortified put to death euery daye / in all our lyfe tyme for the good lorde but in all these do we venquyshe and ouercome al for hym and by hym that hathe ꝑfectly loued vs. For I am certene sayeth he that nother death ne lyfe nor angelles nother pryncipates nor vertues nother thynges instant or presēt nor thyngꝭ to come No strength nor power nother heyght ne depthe nor any other creature may departe vs from the charite and loue of god which is in Christe Iesu our lorde and mayster Nowe you se what myght and strēgth loue hathe and howe inwordly ꝑsons hyt causeth them to take great labours and suffre muche and so to lerne pacience / and yet is hyt in dede no pacience nor worthy the name of paciēce although hyt be a suffraunce and so doeth seme only pacience For as we haue shewed before the cause of the suffraūce doeth make pacience not the selfe suffraunce yet may we christians take exeample at theyr suffraūce that be worldly to lerne and wynne true faythfull meritorious paciēce And muche may we be abashed a shamed of our dulnes and vnkyndenes when we se or here howe they suffre bere for the vayne loue of theyr lewde desyres and howe lytle payne we take and suffre for god to wynne very pacience Nowe let vs thā●urne our face frō thys maner of paciēce because we perceyue hyt is not true paciēce although the exeample myght moue vs and so teache vs / and let vs folowe the exeamples of better maysters and more sure lernynge ❧ ☞ ❧ ☜ ¶ Of the exeamples of gostly persons The .xvi. Chapiter ❧ ⚜ ❧ SAynte Iames sayeth we may take example of the yuel labour I● 5. 〈◊〉 payne and pacience of yuel persons but muche more of the holy ꝓphetes whom nowe we blesse and prayse for theyr paynes and suffrynges you haue harde sayeth he what Iob suffered and what ende our lorde made you haue sene and perceyued Nowe than yf we shall take the doctryne and lerdynge of our pacience / before defined Ro. 2. ● and destribed at and by exeample We maye well begynne at the exeample of oure Lorde god that as saynte Paule sayeth doeth by greate pacience tarie byde and loke for oure ●ōuersion from synfull lyfe vnto good lyfe Aug. de paciētia Cap●● But here must you beware that you thynke not ne beleue pacience to be in god as hyt is in vs. For w● can neuer haue pacience without payne without suffrynge of losse hurte or grefe whiche maner of passions be neuer in god but when god doth mynystre Iustice so doth punysh the synne of man then we saye that god is angry displeased and yet in dede ther is no perturbacion of that passion of Ire in hym And agayne when he doeth vse vnt● vs his mercy grace benignite and goodnes then saye we that god loueth vs is pleased with vs and yet be ther non suche mutacions nor chaungynges of affec●yons or passions in god And yet may we say that god without any passion is most hyghly paciente And that he hath not only moste parfecte pacience but also that he is the selfe essenciall pacience and the founteyne well spryng and begynnynge of all good pacience And therfore they erre and thynke muche a mysse Aug. de paciē●●s et eypr● anus aug 〈◊〉 supr● Cap. 5. that do saye they may haue pacience of theyr owne selfe by the libertye of theyr fre wyll For Dauid sayde good lorde god thou arte my pacience That god hath pacience and that muche and meruelous aboue that any tonge can speke or any hert may thynke appereth openly from the begynnynge of the worlde In that specially that he so paciētly and mercifully suffred and bare the greate vnkyndnes yet forther the great rebellious obstinacie and disobedience of our fyrst parētes Adame and Eue. And also of theyr fyrst sōne Cayne in fleyng of his brother Abel And euer sythe that tyme hytherto hath borne and suffred and yet doth bere vnto the greate contumely and dyspyte of hys mayeste honour the ydolatrye of Caynes poste ryte ysshue and ofsprynge Cyprianus vbi supra and of al infideles that sette vp theyr fals goddes theyr ydoles of yerth metalles of ston wode in theyr profane tēples that is to saye such tēples as were neuer cōsecrate ne halowed but cōtrarye vnto all good religion wyched cursed he suffreth them to do vnto them sacrifice and sacrilege And yet god doth not only suffre and most paciently bere them in all these many other abhominacions but also dothe gyue hys gyfies equally as well vnto thē as vnto hys chosen chyldren The son the mone and y● sterres the elementes all maner of wedders all maner of frutes and fode in lyke vnto the good and badde or yuel ꝑsons And although hyt be in hys power and also iuste vnto theyr deseruynge to take vengaunce and wreke vpon them vtterly to destroy them yet