Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	brethren_n	life_n	love_v	5,972	5	7.1555	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11555	The true image of Christian love An excellent, learned, and very comfortable treatise, meete and necessarie for these dangerous days: wherein men are growen so disobedient to God, so vndutifull to their Prince, and so vnchartiable to their neighbors. Written in Latin by Adrian Sauorine a Dominican Frier, and translated 50. yeres ago by an English obseruant frier named Richard Rikes, [and] now truely conferred with the auncient copies, and published by A.M. one of the messengers of his Maiesties chamber.; Ymage of love	Ryckes, John.; Savorine, Adrian, attributed name.; Munday, Anthony, 1553-1633.; Gough, John, fl. 1528-1556.	1587 (1587)	STC 21801; ESTC S101945	42,798	120

glasse sheweth not y e Image so much as it is no more can we cōsider his loue so great as it is A glasse can represent nothing but whē somwhat is present to it so in mā can be no charity but if God be present vnto his soule for Deus charitas est et qui manet in charitate in Deo manet et De us in eo God is charitie and hee that dwelleth in charity dwelleth in God and God in him In whō soeuer God is be doth no sin if he doo sin God is gone from him if God be gone this Image is lost and gone from him as in the materiall glasse the person that was present to it going away the Image in the glasse ceaseth and hath no being And thē foorthwith the deuil is ready to present himselfe in the glasse placing his contagious personne therein which so infecteth the glasse that it is harde to purge it and to pollishe it cleere agayne to make it apt and able to receyue the glorious Image of God againe except it hee doone spéedily and in due time yet very often the glasse is spoyld and broken before it can be made cleane and pure againe Remember therfore that God is alwayes present in euery place and neuer withdraweth hys loue from man But many wayes prouoketh them yea his enemies to loue and maketh hys Sunne of grace and righteousnes to shine vppon euerye person good and ill The grace of Christ and his doctrine is the lyght kéepe the glasse of our soules towards thys light turne it not away towards darknes and this heauenly Image shall alwayes continue in the glasse Saint Iohn sayth Qui diliget fratrem suum in 〈◊〉 manet et scandulum in ●o non est He that loueth his brother abideth in the light and there is no occasion of euill in him Qui autem edit fratrem suum in tenebris est et in t● nobris ambulat et nescit quo eat quia tenebra obc●cauerunt oculos eius But he that hateth his brother is in darknes and walketh in darknes and cannot tell whether he goeth Thus turning his glasse cleane from the light he falleth sometime into the myre of other mens sinnes by suspecting iudging or talking of theyr defaultes sometime among the serpents of slaunder detraction and enuie sometime among the thornes bryers and wylde beastes of couetousnes mallice and wrath sometime stumbling among swyne in the foule trough stincking gore of gluttonie and beastly lustes of the body with many other perillous wayes wandering with great ieopardie into the depth of the soule because that darknes hath blinded his eyes which is not in default of the light of grace nor for the charitie of God is not present but because the glasse of the soule is turned from the light of heauen which makes it so infected and defiled with thys horrible darknes that it is altogether vnapt to receiue the light of grace and the true Image of charitie as I sayd before for it is hard to remooue y e foule deadlie Image of sinne and vnpossible for any to doo it but onely he that is the author of life and maker of this incomprehensible glasse If we wyll turne our selues again vnto the light and faithfullie renewe our loue towards him and our neighbours then shall wee receiue this Image of eternall life againe and say with S. Iohn Nos scimus quonicum translati sumus de morte ad vitam quoniam diligimus fratres We know that we are translated from death vnto life because we loue the brethren And this loue must be to euery person as to our own proper selues with out fraude or dissimulation Qui enim non diligit fratrem suum quem videt Deum quem non videt quomodo potest diligere For howe can hee that loueth not his brother whom he hath seene loue God whom hee hath not seene Et hoc mandatum habemus a Deo Vt qui diligit Deum diligat et fratrem suum And this commaundement haue we of God that hee which loueth him should loue his brother also Therefore I may saie that Loue is a liuing Image and the spyrite of life that onely giueth life to the bodye And as the body hath fiue wits wherby he ordereth all his workes euen so hath the soule fiue spiritual wittes whereby she worketh all thinges that are pleasing and acceptable in y ● sight of God That this lyuing Image of Loue hath fiue ghostly wittes and the operations of them Chapter 9. OF these fiue wittes Saint Bernard speaketh in one of his Sermons shewing that there are fiue maner of Loues The first is a reuerende and liuelie loue of parents and kinsfolkes The seconde is the affecting loue of our neighbours and they that dwell together The thirde is rightwise loue that we ought to haue to euery reasonable person The fourth is violent loue of our enemies The fift is holy and deuout loue of God aboue all These fiue Loues may well be compared to the fiue bodily wittes or sences and great resemblaunce may bee discerned betwéen them if we marke what agréement they haue together The Loue of Parents and kindred accordeth well with the sence of touching for this sence pertaineth most and onely to the flesh so y ● Loue is shewed to none but such as are néere allied together touching carnall consanguinitie And as the sence of touching is in the flesh and in euerye part of the body so this loue is in euery thing that hath life as well the Iewes and Pagans loue their kinne as Christian men doo yea beasts and Serpents also loue theyr kinne and of-spring The second loue of Neighbours agréeth properly with the sence of tasting because of the great swéetnes and pleasure that is therein because it is most néedefull and appertayning to mans life For I cannot sée by reason howe a man should liue well eyther bodily or ghostly in this worlde except he loue those persons that hee liueth among and he againe he likewise loued of them which maketh the best harmony and louely hearing that can be deuised among Christians The generall Loue whereby of right we must loue euery man may be compared with the sence of smelling in so much as this sence perceyueth thinges somewhat further of then the sence of tasting doth or can and it hath in it selfe not so great pleasure and delectation yet notwithstanding it is very pleasant and necessary So this loue extendeth not onely to our Neighbours but to them that bee somewhat further off which in bréefe stretcheth to all mankinde The sence of hearing discerneth thinges a great deale further off then doth the other inferiour sences so like wise among men in this world there is none further a sunder then he that loueth one who loueth not him againe but rewardeth him with mallice and hatred for in other sences there is alwayes some

Saint Paule drewe and which these holie Fathers had set forth openly in theyr houses of Religion warning theyr disciples and successours before all other thinges to looke dilligently theron vnder great excommunications and payne of punishment is nowe portrayed with dispensations deceiues with vayne customes and ceremonies with false forged and deceiuable collours so that it is cleane altered and chaunged from the true olde forme and similitude and béeing nothing els but a méere fraudulent and fayned thing And they that thus doo faith S. Paule doo not agree with the holy doctrine of Christe but are proude and can doo nothing but multiplie wordes whereof commeth contention blasphemie euill surmisings and many other euills Thinking it great honour to God and a deede of charitie to gather riches and to encrease the temporall patrimony but the very riches in deede is to vse the deedes of christian charity being cōtent with meate drink cloth or what els pleaseth God to send The properties and effectes of this noble Image of Loue. Chapter 7. THis Image of Loue as S. Paule describeth it is very patient meek gentle of countenance charitable without enuy to any person it doth no wrong it is not rigorous nor blowen ful of pride it pretēdeth no ambition neither loketh for honour or dignity it requireth not profit for it selfe but onely to profitt other it hath no angry countenaunce c. Vnpossible is it for this diuine Image to imagine any ill for it is greatly displeased with euil dooing and chéerfully reioyseth in truth and goodnes it is very strong to endure all trobles and aduersities it beléeueth all truth tought it be aboue reason it hath good hope in all thinges that God promiseth it is stedfast and perseuerant bearing patient all maner of crosses and calamities til better may be it neuer vadeth or fayleth but the longer it endureth the more orient goodly are the colours thereof and the more strength and vertue it hath and the more pleasant it is to behold S. Gregory sayth it is so goodly a thing that no creature can prayse it sufficiently as it deserueth nor haue the ful knowledge of it in this life to discribe it as it is it worketh maruailous thinges great waighty substantiall in effect It hath this mighty operatiō y ● whatsoeuer is doone or wrought wher it is present it is sufficient good though somtime it séeme euill to some men contrariwise all thinges y t are doone where it is not present although it ap neuer so good yet is it starke naught and of no value It vniteth maketh many men all one body and knitteth them so fast together that nothing can sunder thē It couereth the multitude of sins and redeemeth our forfaits transgressions Whosoeuer hath thys vertuous Image liuely engrauen in his hart shall not néede to feare anye perrill whatsoeuer neither may anie iudgment goe against him or anye thing doo him harme for it gyueth light in darknes causeth ioy in heauines mirth in sadnes in paine it prouoketh glad patience there can bee no wrong or iniurie offered where it dwelleth it asswageth hunger and thirst it maketh bond men frée poore men rich sick men whole sound yea sometime it raiseth the dead to life it is so attractiue y e it draweth al good things vnto it and then maketh all thinges common Sometime it hath a sharp rigorous countenance vppon sinners but neuer is it mallicious or enuious for it morneth w t morners it reioiseth with them y ● be glad in God it gréeueth with penitent and sorrowfull offendours it taketh away all suspitious and misiudging from the hart of man it abhorreth all strife eurye murmure and contention it hateth all ill and loueth all that is good there is nothing that pleaseth God more then this diuine Image of loue and without it nothing can please him there is nothing whereof the deuill is more destrous then the destruction of it and to that intent he applyeth all his labour craft and subtilty with most extreame mallice in seeking both night and day to iniury and supplant this glorious loue or rather diuine and immortall charity But now looking in the Glasse of holy Scripture for this Image of so high and worthy excellencie perceyuing my blindnes mine ignoraunce mine vnkindnes mine vnworthines wretchednes and presumption I greatlie feare rather to gette shame and reproofe then thankes for myne enterprise séeing this Image so excellent so beautiful so full of vertue and grace so farre excéeding the prayses and commendations of all men and yet I wretch most simple and without learning presume thus to shewe this heauenly Image that am moste vnskilfull and least able to speake of the verie smallest prayse which is due vnto it Neuerthelesse as I sayde before a blind man may bolde foorth a picture for other to beholde if it be put into his hande albeit he handle it groslye and shew it very rudely his dishability is to be borne withall In lyke manner though blindly and ignorant lie I presume to borrowe of other holie Doctours this golden Image onely to shewe it vnto you who I verily thinke can better discerne it then I and therefore the more able to shewe it me Notwithstanding you may happen to receiue small pleasure here in by reason of my vnskilfulnesse in handling so great a matter I trust yet at the least you will be content to sée the simple Image of mine owne loue towards you and to couer the rudenes and small value thereof vnder my christian and zealous intent which wants no good wyll to doo it better if I could That this Image of loue is a lyuing thing exampled and taking forme the inuisible Image of God Chapter 8. I Sayd before that this Image is a lyuing thing and cannot be sounde among these deade and superstitious reliques and figures There is one which S. Paule speaketh of Qui est Imago Dei inuisibilis An Image of God inuisible and incomprehensible the Sonne of God by whom he hath made all creatures and man most singularly vnto his Image and similitude and because hee was inuisible incōprehensible he tooke a glasse meaning our nature which wel may be cōpared to a brittle glasse wherein hee shewed vs this Image of loue which is himselfe in whom though there appeared infinite power wisdome yet charity surpassed all cheefely to our behole For that putteth away the old Image of death in our soules and reneweth his Image againe in vs and made it quick through his Image of loue without which we are but dead as s Iohn saith Qui nō diligit mants in morte He that loueth not abideth in death Thus we may sée in part an Image of loue y t is charitable w c is god himself the life of our soules whom we cannot wel sée but by the glasse of his humanitie A