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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
friend_n	affection_n	love_n	love_v	2,519	5	6.3625	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06467	A treatise of charitie	Lupset, Thomas, 1495?-1530.	1533 (1533)	STC 16939; ESTC S105496	20,498	80

A TREATISE OF CHARITIE ▸ I Am welle mynded to stycke to my promesse of Charitie by cause you can not myslyke my writyng how rude ly so euer I wryte oneles you diminisshe your owne charitie For charitie taketh al thinges in good worthe and considereth more the good wyll of the werkeman then the beautie of the werke Herevppon I am bolded to shewe my mynde in fewe wordes what is charitie and howe we maye kepe charitie A sayenge moche vsed with euery man and woman but not so welle perceyued as it is cōmonly spoken Spekers of charitie be plentie kepers of charitie be very scase al though you wold make serche through out all religious cloysters To be withoute malice and hate is not inough yet very fewe be founde so clene nor it is not inough to loue in a slight or a common or in a meane wise If you kepe in you Charitie ye be spotles of all gruges and therwith ye loue in the moste hyghest degree of louynge bothe god and man god for hym selfe and man for goddis sake But here nowe me thinketh we be to sodemely entred with a skyp to the middes of this mater let vs make som conuenient beginning and thereafter lette vs procede For both you shall with the more ease gather the fruite of this lesson and I shal the better se what is taught if the sentences be layd in their due ordre And for as moche good syster as this thinge that we here take in hande to treate of is all holy all godly all heuenly farre passinge the reliques of sayntis farre passynge the halowed chalices Let vs I praye you beware of presumption to touche this matter with foule fingers It is our part to wasshe our handes cleane I meane as the matter is spirituall so our spirite must be prepared in a due reuerence accordyng to the highe dignitie of this vertue the water that clēseth our spirite and mynde is mekenes Herewith I say we must prepare vs both you to here and I to speke of holy cha ritie bycause Christe saithe that in charitie is conteyned al the law of god And goddis lawe dothe chiefely enforce ii thinges one to make vs by thretenyng of peynes to flee from syn an other to cause vs by promysinge of ioyes to folowe vertue It muste nedes then be true that Charite maketh men do bothe these thinges to forsake synne and to embrace vertue This is to sey by Charitie we refuse euyll and take good by charitie we flee doinge noughtly and cleue to doinge welle by charitie we escape disprayse and deserue praise by charitie we duely bothe feare and loue god fynally by cha ritie we be ryd from the bondage of our ennemy the prince of this worlde and be franke in the libertie of goddis kingedome ¶ In this speakynge of charite there semith to be an other strēgth in the word than comenly we vnderstonde in our englishe tonge and surely the truthe is soo that farre aboue our comen vnderston dynge this worde sygnifieth the hole perfection of a cristen man It is a word borowed with vs of the latyne called Charitas If you nowe wyll considre what is the founteyne lyfe and soule of mans vertue the spacinge and rote of al his good werkes you shall see that it is only the tru loue of god For who so euer hath his mynde inwardly ameled bakē through fyred with the loue of god he is the blessed man that kepeth goddis worde that fulfylleth al goddis lawe that neuer wylleth doinge euyl and euer willeth doing well in the perfect forme fashon shappe and kynde of well doing This loue of god that causethe suche perfections in man is called Charitie But remembre it maye not be taken in the weake cōmon maner for all they haue not this charite that sey they loue God nor all they loue not God that so sey We be not as our seyinge soundeth but as god seeth our thoughtes so we be None of vs loueth god that enforceth to wylle any thynge besydes goddis will He loueth not god perfetly that thynketh any thynge besyde god he loueth not god perfitely that doth any thing without god The perfecte loue of god can not stande with any care or studye for this lyfe the perfyte loue of god abydeth not the couplynge with any other loue the perfect loue of god knoweth none affectiō to kin red it knoweth no difference betwene pore and riche it knoweth not what meneth myn and thyne it canne not diuyde a foo from a frende For he that truly and perfectly loueth god muste loue god alone nothynge besyde god nor with god but loue al indifferently in god and for god We that say we loue god when we scant ones in a day remembre god and yet neuer remembre we God in suche a maner but that more often and more ernestly we remembre other thynges in sayinge we loue god doinge thus we can not ꝓue true that we sey For the perfect louer of god is so wedded to god that ī his thought nothynge abideth but the quicke remembrance of god Our spirites and sensis be occupied with so many other matters that scante we haue leyser to think on god so farre we be from this charite the whiche I seye is a vertue of that dignitie power and maiestie that by it selfe it conteyneth al the preceptes of the patriarches all the lawes of the prophetes al the doctrine of Christe all the rules of the apostles all the inuentions of the holy churche ye more then all this charite hath a libertie of power ouer bothe the olde and the newe testament For the true louer of god the whiche is the charitable person is vnder no reule but he is a lorde aboue all lawes all inuentions all preceptis all commandementis that god hath gyuen to man For charitie hathe no bonde But alwey sister remembre that charite is not perfect oneles that it be burninge It is not a quenched loue a colde loue a loue growinge in the tethe or lyppes that is charite but the hotte feruente burnynge hartes affect towarde god is the loue that is vnderstād in the name of charitie the which as is sayd doth not only conteyn all the doctrine of Christe but also it is aboue all lawes to rule rather than to be ruled The ende of all the course and walkynge of the sonne of god in this worlde was to leue amonge men this charitie The marke wherto our sauiour in all his prechynge and teachynge loked was to haue men indued with charite For our diuine mayster sawe that there neded no rehersal of sinnes the whiche were to be eschewed nor yet of vertues that were to be folowed if man could take cha ritie that is by it selfe sufficiente for all bothe to kepe menne from stumbling in the wey from wanderynge out of the wey and finallye to conducte men to the blessed wayes ende Here you se that the compasse and

depe he is in loue that nothig can cause him to hate For it is a true sayenge that who so euer felith in his harte any poynt of hatred for any maner of cause ageynste any maner a man this person may be assured that he is not in charitie with god For our maystre Christ sayth He that loueth me kepeth my commaundmente my commaundement is that one of you loue another Wherfore he that loueth not his neighhour euerye manne is neighbour vnto other dwellynge in the smalle compasse of this erthe kepeth not our maisters commaundemente and he that kepeth not the commaundement canne nat loue our mayster Christ whom he that loueth not loueth not god Wherfore he that loueth not his neighbour halteth in his charitie towardes God Thus we maye see that charite in god techeth what is to be done of vs towarde man and euer we be assured to work wel if we kepe in vs this holy charite the whiche onely can kepe and knoweth the waye howe to kepe goddes worde It is our mayster Christe that byddeth vs loue oure ennemies to do welle with them that haten vs to praye for theym that persecute vs. Christe thus commandeth vs to thentent he wolde clense and rydde vs from hatred from doinge iniuries from being myndeful of displeasures to haue vs pure from hate rancour angre grudgynge he commandeth vs to loue without exception as well our fo as our frende He wolde haue vs of our charitie in god to loue man after the ensaumple of god the whiche wold haue al men indifferently to be saued and come to the lyghte of trouthe lyke as his sonne shyneth ouer the good and euylle his rayne fallethe as well vpon the vniust as vpon the iuste so wolde Christe haue vs in differentely sprede our affections to all men after the free liberalle distribution of charite For and if you be in this case that some persones ye loue some you hate som you nother loue nor hate somme you loue so so in a meane facion some you loue verye ernestly by this inequalitie of louyng lerne that you be farre from perfect cha ritie with god the whiche perfecte charitie indifferentely loueth all mē for goddes sake the good sorte of men as his dere frendes the euyll sorte as them of whom may be made dere frendes In charitie is no knowledge of any difference betwene ryche and poore betwene mayster seruant betwene bonde and free betwene faithful and vntrue betwene male and female be twene kynne and no kynne the charitable spiritie loketh vppon mans symple nature the whiche in all men is lyke and one thinge wherof he conceiueth in his mind one indifferent contēplation of al and at all seasons he is well mynded euer welle disposed to doo all men good with whom is neyther englysshe nor scottisshe aquayntaunce nor straunger but with hym one is all and in all Christe Iesus alone whome and whose crosse he knowethe and nothynge elles Thus by our Charitie with god we lerne what is our duetie towarde man But here in louynge your neyghbours and bretherne loke you deceiue not your selfe for hit is not inoughe to loue youre neighbour but ye must in the ordre and rule of charite loue hym that is onelye or chefely to loue hym for goddes sake There be fyue wayes noted of louynge one of vs an other of the whiche num bre one way is praysed thre be vtterly dispraysed and one neyther praysed nor dispraised Firste I may loue my neighbour for goddis sake as euery good vertuons man loueth euery man Second I maye loue my neyghbour of a naturall affection bycause he is my son or brother or kynsman Thirdly I may loue for vayn glo rye as if I loke by my neyghbour to be worshypped or auaunced to honour Fourthly I may loue for couetousnes as when I cheryshe and flatter a ryche manne for his goodes when I make moche of them that haue done me pleasures may do me mo The fifte waye I maye loue for my sensuall luste as when I loue to fare delicately or els when I madde or dote vppon women The fyrste waye to loue my neigh bour for the loue I haue to god is onely worthy to be praysed The second way naturally deserueth neither prayse nor disprayse The thyrde the fourthe and the fyft to loue for glory aduantage or plesure al thre be stark nought Therfore syster oute with youre loue and considre well in what way youre harte is gyuen to loue your neyghbour Charitie hath but one waye of louynge a man truly and welle that is onely for goddes sake To conclude nowe this matter the which of hym selfe is in sight lette vs knytte vp Charitie with this generall knotte that man is made absolute and perfecte in all vertues through this one vertue of Charitie But when I saye all vertues loke that you vnderstōd what is ment in the name of vertue orelles this generalle clause may deceyue you Wherfore you must lerne that the body hath his propre vertues and the soule lyke wyse hath his owne a parte from the other The vertues of the body be as to faste to watche to goo on pylgremage to traueylle with hande and fote for to helpe their neyghboures to distribute youre goodes in almes dedes to buylde vp churches wherin the people may here the word of god and com to gether to prayer to pu nysshe the fleshe with rough heer to slepe vppon the harde grounde to socour the nedy to ayde the miserable and other such actes bodi lye men doo for the loue and honour of god The vertues of the soule be of an other sorte as mekenes pacience abstinence hope faithe charitie pitie mercye and other lyke Nowe if it so be that of some infirmite I can not faste nor watche for lacke of money I can not do any almes for lacke of bodily strength I canne not traueyle yf suche necessary and true considerations make vs wante the vertues of the bodye we be without blame and had excused before god the whiche beholdeth the secrete and priuie cause of our default But in the vertues of the soule we haue no maner of defence if it be so that we lake anye of them For they haue no necessitie nor constraynt of any thynge but all be frely vnder the election and choise of our free wyl And whan it is generally sayde that charite maketh a man absolute and perfecte in all vertues ye muste vnderstonde in all the vertues of the soule the which be very vertues to speke and to name the truthe Wherby the bodye canne haue of hym selfe no vertue nor nothinge can be done of the body worthy of prayse onles the acte be coupled and ioinid with the vertues of the mynde But contrary the soule is perfecte in his vertues without all assistence and helpe of the body Then boldly we may say that from charitie cometh all vertues and none other werke there is of