Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	affection_n	good_a	soul_n	3,189	5	4.8286	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08865	An epistle of sai[n]t Bernarde, called the golden epistle, whiche he se[n]t to a yo[n]g religyous man whom he moche loued. And after the sayd epistle, foloweth four reuelations of Saint Birget; Epistola de perfectione vitae. English	Bernard, of Clairvaux, Saint, 1090 or 91-1153.; Bridget, of Sweden, Saint, ca. 1303-1373. aut; Hilton, Walter, d. 1396. Scala perfectionis. aut	1535 (1535)	STC 1915.5; ESTC S108404	15,857	48

contrarywise it shall be of theym that come to honoure prelacy by theyr ambytion for they shal be parte takers of al the paynes and offences of al them that they toke vpon thē to rule Seconde their cōfusyon shall neuer haue ende for prelates that coueyte honours he more lyke to strumpettes than to prelates for they deceyue theyr subiectes by theyr euyll examples and their euyll wordes and be nat worthy to be called neither Cōtemplaryue men nor Actyue men but they amende and do due peuaunce Fyftly the contemplatyue man muste gyue medicyns to hys ghestes that is to say he must confort them with good wordes and to al thynges that come lykyng or mislyking plesaunt or displesaunt he must say thus I wyll euery thinge that it pleaseth our lorde that I shulde wyl though I shulde go to hell Aud trewly such a will is a medicyn to all thīges that come to the herte is a delyte in all troubles that come and a great temperaunce in all prosperite But bicause the cōtemplatiue man hath many enemyes therfore he must oft make confessyon for as longe as he wylfully abydeth in synne hauing tyme and oportunyte to be confessed and is neglygent or hebeth it nat he is rather to be called an Apostata before god than a contemplatyue man The Actyue lyfe Also of y e dedes of a mā that lyueth in the actyue lyfe Thou shalte vnderstāde that though the parte of the contemplatyue man be best that yet the parte of the actiue man is nat euyl but it is very laudable and moch plesaūt to god therfore I shall shewe the nowe how the actyue man must ordre him self He must haue as the cōtemplatyue man hath fyue thīges The fyrst is trewe fayth of holy churche The seconde is that he knowe the cōmaundementes of god and the counsayls of the Euangelycall truthe and theym he must performe in wyll worde and dede Thirdly he must refrayne his tonge fro all euyll wordes that are agaynst god and his neighbour and his handes fro all vnhonest and vniaufull dedes And his mynde fro ouermoch desyre of worldly goodes fro ouergret delite of worldly pleasures and 〈◊〉 to be contente with that god hath sente him and to desyre no superfluous thinges Fourthly he shall do the dedes of mercy resonably in all mekenesse so y t for trust of the good dedes he in nothing offende god Fystly he must loue god aboue all thynges that more thā him self as Martha dyd for she gaue her selfe gladly to me folowyngeiny wordes dedes and afterwarde she gaue all her goodes for my loue and lothed all temporall thinges desyring onely thynges euerlastyng therfore she sustayned all thīges pacyently as they came and cared as well for the helthe of other as of her selfe thinkynge alway of my charytie and on my passyon and she was gladde in troubles mery in aduersyties loued all people as a mother her chylde She wolde also ofte folowe me whan I was in the worlde desyringe nothyng but to here me She also had cōpassion of them that were in trouble She cōforted them that were in heuynesse releued them that were sycke she cursed no mā ne sayd euyll to no mā but dissymuled the euyll maners of her neyghbours all that she myght prayed alwaye for them Therfore euery man that desyreth to lyue charitably in y e actyue lyfe must folowe Martha louīg his neybour to the ende that he may come to heuen but nat to fauour his synne or euyll lyfe flyeng his owne prayse and pryde doublenesse of herte and wrathe and enuy he maye nat folowe But thou shalte vnderstande that whan Martha prayde for her brother Lazar that was deed she came fyrst to me but her brother was nat raysed forthwith vpon her cōmyng but afterward Mary was called and whan she came thā at the prayer of them both togyther theyr brother was raysed fro dethe So it is spyrytually for he that desyreth perfytely to come to the lyfe contemplatyue must fyrst exercise him selfe well in the actyue lyfe labouring all that he may to the honoure of god in good bodily labours And lerne first to resyst all fleshly desyres to with stande myghtely the fendes temptations and than he maye afterwarde with good delyberatyon ascende to the hygher degree that is to say to the lyfe cōtemplatyue for he that is nat proued well assayed with tēptations and hath nat yet fully ouer come the euyll motions of the fleshe may nat holly sette him selfe to heuēly thynges But who is the dedde brother of thactyue man and of the contemplatyue man but their vndiscrete dedes for many tymes a gode dede is done with an vndiscrete ētente and of an vnconstaunt mynde and therfore it is but as it were deed wherfore that a good dede may be acceptable to god it is raysed agayne and cometh to lyfe by the actyue m● and by the cōtemplatyue man that is to say whā the neibour is purely loued for god to god god is only desyred for him selfe aboue al thīgꝭ And than euery good dede of man or woman is plesaūt to god Therfore I sayde in my gospell that Marye had chosen the better parte The lyfe of the Actyue man is good whā he soroweth for the sīues of his neybours but his parte is better whan he laboureth all that he maye that his neyghbours may do well perseuer well vnto the ende that he do all that he doth for the loue of god But the parte of the contemplatyue man is best whā he onely beholdeth heuenly thingꝭ the helth of soules whan the mynde is fulfylled w t good affections and whā he is wel at rest fro the clamorous noyce of worldly busynesse and thynketh alway god present vnto him setteth his meditations fully in the loue of god and laboureth fruitfully therin both day and nyght ¶ Christ sayth that the deuotion of thinfydeles in tyme to come shall be moch more than the deuotyon of the christen men and they shall all singe ioye be to the father to the sonne to the holy ghost and honour to all his 〈◊〉 Amen The .vi. boke of the reuelations of saynt Birgette the 〈◊〉 chapitre THe sonne of god speketh to his spouse saynt Birget sayeng Thou shalt knowe y t yet ther shall be so moche deuoryon in the infydeles that christen men shal be as there spirytuall seruauntes scripture shall be fullfylled that sayth The people 〈◊〉 understādynge shall glorifie me and desertes shall be buylded againe and they shall sing all ioye be to the father and to the sonne and to the holy ghost and honoure to all hys sayntes Amen ¶ What thyngꝭ be necessary to him that desyreth to byset the landes of the infydeles The .vi. boke of the reuelations of saynt Birget the .xli. chapitre in th ende of the chapitre THe sone of god spekith to saynt Birgette and saith He that desireth to visyte the landes of the infydyles oughte to haue .v. thynges The fyrste is that he discharge his consyence with trewe confessyon contrityon as though he shulde forthwyth dye Seconde that he put awaye all lyghtnesse of maners of apparell nat taking hede to newe customes vanityes but to suche laudable customes as his auncesters haue vsed before tyme. Thyrdly that he haue no temporall thynge but for necessyte to the honoure of god and if he knowe any thyng vnrightwysely gotten either by him self or by his auncestres that he restore it whether it be lytell or great Fourthly that he labour to the intent that the vnfaythfull men may come to the trewe catholycall faythe nat desyrynge theyr goodes ne catell or any other thinge but to the onely necessytie of the body Fyftly that he haue full wyll gladly to dye for the honour of god so to dyspose him selfe in laudable cōuersation y ● he may descerue to com to a good and a blessed endynge Amen ¶ Here after foloweth the .lxv. chapiter of the fyrst boke of Scala Perfectionis ¶ That it is a great maistrye to loue mennes persons wyselye hate their synnes Cap. lxv IT is no maistry for to wake faste tyll thyne heed ake ne for to reune to Rome and to Iherusalem vpon thy bare fete ne for to sterte about preche as if thou woldest tourne all mē by thy prechyng Ne it is no maistry for to make churches chapells and hospitals But it is a maistry a mā to loue his euenchristen in charytie and wisely hate the sinne of him and loue the man For thoughe it be so that all these dedꝭ afore said ar good in them selfe neuerthelesse they are cōmen to good men to badde For eche man myghte do them if that he wold and had wherof And for to do that eche man may do I holde it no maistry But for to loue his euen crysten in charitie hate his synne may no man it do but onely good mē whiche haue it of the gyfte of god and nat of their traueile as saint Paule saith Ro. v. Caritas dei diffusa est in cordibus vestris ꝑ spiritū sanctū qui datus est vobis Loue charyte is shed spred in your hertes by the holy ghost whiche is gyuen to you And therfore it is the more preciouse and the more deyntie for to come by All other good dedes withouten charite make nat a man good ne worthithe blysse of heuen but thys alone and onely this maketh a man good and all his good dedes medefull All other gyftes of god werkes of man are cōmen to good and to badde to chosen to reproued But this gyfte of charytie is onely of god and of chosen soules Finis ¶ Printed of London by Thomas Godfray Cum priuilegis Regali

hath the flame cōuenyent auoydaunce whan the cōtemplatyue man neither dredeth rebukes ne coueyteth nat his own prayse whā he neither dredeth aduersyties ne delyteth him nat in prosperyties and than it is more pleasure to god that he do hys good dedes openly thā preuely that they that se them may glorifye god And it is to vnderstand that the contemplatyue man must put forth two flames one secretely another opēly that is to say he must haue a double mekenes The first must be w t ī forth in the hertꝭ the seconde must be with outforth to the worlde The fyrst is that y e contēplatyue mā thynke him selfe vnworthy vnprofytable to al good workes that he preferre nat hym self in hys own syght aboue no man ne y ● he couete nat to be lauded nor to be scene in the worlde that he slye pryde desyre god aboue al thinge folowyng his wordes his techiges And yf y e contēplatyue mā put forth such a flame w t good workes thā his hert shal be illumined w t charytie and all the contraryous thynges that come to hym shall lyghtely be suffred and ouercome The secōde flame muste be openly for if perfyte makenesse be in the hert it must also appere in hys apparel without forth and be herde in hys wordes and be performed in his dedes Trewe mekenesse is in th● apparell whan the contemplatyue man concyteth more to haue clothyng of small pryce whiche is profytable than clothynge of gretter value wherhy he may fall in to pryde in to a desyre to be sene in the worlde for that apparell that is lytell worth is called in the world vyle and abiecte is verye fayre and precyous before god for it ꝓuoketh mekenesse And that apparel that is of grette pryce and is called fayre in the worlde is very foule and vnsemly before god for it taketh away the fayrenesse of angels that is to saye mekenesse But yet if the contemplatyue man for any resonable cause be constrayned to haue an habyt somewhat better than he wolde let hym nat be troubled therfore for his rewarde shal therby be encreased Also the contemplatyue man muste haue mekenesse in hys mouthe that is to say in spekyng meke thynges eschewynge all rybaldry and superfluytie of wordes nat spekinge subtelly ne disceytfully ne preferring his sentence before other And 〈◊〉 the cōtemplatyue man here hym selfe praysed for any good dedes let him nat be lyfte vp in his herte therfore but that he answere thus All laude and honour be to god that gyueth all thynges what am I but dust in the wynde or what goodnesse cometh of me that am nought els but as drie erth withoute water And if he be reproued in the world let him nat be moued ther with but that he answer thus I am worthy all this and moche more for I haue so oft offended god and haue nat made amendes therfore agayne Therfore pray ye for me that by suffrynge of suche temporall reproues I may escape the shames and reproues euerlastynge Aud if the contemplatyue man be prouoked to angre or wrath by the vnskylfulnes of his neybours let him be wel ware take good hede that he answer nat vndiscretely for cōmenly pryde foloweth angre wrathe Therfore it is good counsayle that whan angre or pride come that he hold his peace so long tyme tyll the wyl may aske helpe of god to suffre and to take good auysement howe what to answere that he may fyrst ouercome him selfe and thā●he wrath shal be abated in the herte so that he may answere wisely to them that be vnwise Thou shalt know also that the deuyll hath gret enuye to a contemplatyue man and if he can nat hinder him by breaking of the cōmaundementes of god than he wyll styrre hī to be either lyghtly moued with wrath or to be disposed to some vayne vndyscrete myrthe or elles to haue some vayne vnprofitable wordes Therfore the cōtemplatyue man must alway aske helpe of god that all hys wordes dedes be gouerned by him be holly directed vnto him Also the cōtemplatiue man must haue mekenesse in all his workes that is to say that he do no thyng for worldly prayse ne that he attempte no newe thinge of him self and y t he be nat a shamed of no worke howe vyle so euer it be so y t he maye therby please god that he flye singularyte that he do good to al that he can and in euery good dede that he doth thīke y t he myzt haue do better Also he muste chuse to sytte rayther with poore men than with ryche rather to obey than to cōmaunde to kepe scylence raither than to speke to be solytary than to be with myghty men or with his worldly frēdes Also the cōtemplatyue man must hate hys owne wyll ofte remembre his dethe flye curiosyte all murmurīge and grudgynge alwaye remembre the rightwysenesse of god and take hede of his own affections Also the cōtemplatyne man must ofte vse confessyon be slable and dylygēt in his temptations 〈◊〉 to desyre to lyue to none other entent but that the honour of god helth of soules may be encreased Than if the cōtemplatiue man that hath suche affectyons and suche de●y●es as is sayde before be chosen in to the offyce of an sletyue man and of obedyence charyte to god he taketh vpon hym the rule of other he shal haue a double rewarde as it may appere by this similytude There was a mighty mā that had a shippe charged with precyous marchaundises whiche sayd to his seruauntes thus Go ye with this ship to such a porte for ther I shall haue ryght great encrease if the wīde rise labour manfully and yrke nat at it for youre rewarde shal be great After as the seruaūt sayled a great wynd rose the stormes wered great and the shyppe was tossed broken greuously Than the gouernoure of the shyppe wered wery slowe and all that were in the shyppe dispeyred of their lyues agreed to go to some other porte whither as the wynde wolde dryue them nat to that porte that their lorde had appointed thē to And that hering one of the most faythfull seruauntes most feruent sorowyng through a great zele and loue y t he had to his lorde toke vpon him the gouernaunce of the shyppe and with strength brought the shyp to the porte that the lorde assygned thē to go to Is nat that man that so manfully brought the shyppe to the porte worthy to haue gretter rewarde than any of his felowes yes trewly So it is of a good ruler that for the loue of god and helth of soules taketh vpon him the charge of gouernaunce of other and careth nat for the honour trewly he shall haue a double rewarde First he shal be part taker of the good dedes of al them that he brīgeth to the safe porte Seconde his glorie shal be encreased without ende And