Selected quad for the lemma: world_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	fear_n	love_n	perfect_a	2,336	5	9.5198	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08444	Certayne sermons of the ryghte famous and excellente clerk master Barnardine Ochine, borne within the famous vniuersitie of Siena in Italy, now also an exyle in this lyfe, for the faithful testimony of Iesus Christe. Faythfully translated into Englyshe	Ochino, Bernardino, 1487-1564.; Bacon, Anne Cooke, Lady, 1528?-1610.; Argentine, Richard, d. 1568.	1551 (1551)	STC 18766; ESTC S104167	97,926	208

presume but assuredlye to hope and beleue to be saued and elected Mary by oure owne worckes this is an euyll vyce and ought to be fled But to beleue to be elected and saued by the liberalitie of God by the deathe of Christe vpon the crosse and hys workes thys is no presumpciō but a hope which hath regard as diuine theological vertue not to oure merytes but onelye to God by Christ And as we cā not loue him so much but y ● we euer lacke of y ● perfectiō so can we not to much hope trust in hym Yea we lacke euer bycause we do not promise of god so much as we should do he y ● beleueth to be saued becōmeth not proud nether magnifieth him selfe nor his workes but the goodnes of God the grace y ● we haue by Christ Therfore is it not euel Per aduēture y u wilt saie one ought to stande in fere I agre therto in the reurēd sōnelike feare y ● which importeth obseruaūce of reuerē●e to God but now not so vile for we ar no more seruātes but sōnes not Hebrues but Christians we are not vnder the lawe but grace we haue God for oure father not onelye for a Lorde Therfore our office is to loue him like chyldren not to feare him as seruauntes sence that we haue the spirit not of seruitude but of adopciō of y ● sonnes of God If our saluaciō did depēde in any part vpon our selfes I woulde saye we ought to fere our dānaciō yea to be sure therof but sence it is al in y ● hādes of God therfore beholdinge not our selues but his goodnes discouered in Christ vpō the cros we may be sure and certayne of our saluaon Perfect chariti chafeth away al seruile feare faith neuer douteth if it be perfecte the feare then of our dānacyon groweth of imperfecciō of our charitye fayth hope We ought neuer to frare the mercyfulnes of God but our owne wyckednes Thou woldest saye if we were wholie cōfirmed in grace we shuld not nede to feare but we synne dayly therfore it is necessary to stād in doubte I aunswere that yet thou gost aboute to builde my hope vpon my workes the whych shuld be no hope but a presumpcion If we shoulde hope wyth condiciō if we do well and perseuer therein my hope shuld stande wyth desperaciun for of my selfe I know I ought to despaire If I had the synnes of the whole world yet wold I most stedfastly beleue to be saued without any feare of dāpnaciou neyther maye thys be sayde to be euell for that I woulde not builde my hope but vpon Christe If thou woldest say y ● feare of d●mpnaciō causeth mē to abstain frō sinne therfore it is good I aunswer that it causeth men to refrayne in their own loue as doth the fear of death wherby they become dayly more sensual in them selues and therefore trulye worse inwardly Feare worketh wrathe in God euen as the law doth and although it cause the abstaine frō some euill outward worke uenerthelesse the venime remaineth within the which is so much y ● worse as it is more vnited to the inward partes yea that feare geuen to the vngodly is the scorge of God The electe knowing that God in this present life doth punyshe more the legittimate childrē then the bastardes abstaine also by thys feare more thē the other But truly the loue of God the quycke feelynge of hys great goodnes to beleue firmely by Christ and his grace to be the sones of God elect and sure in deede are those thinges whiche mortifie vs to the world and to our selues and maketh synne displeasaunt to vs euen frō the botome of the hert Therfore wher y ● seruice feare maketh Ipocrites y ● sonlyke loue maketh true christiās If y u woldest say to beleue so is a thynge verye perilous because y ● hereof they take occasiō to lyue idle yea to geue thē self to alvice saying I wyll make my paradise in this world for euery wai I shalbe saued sēce y ● alredi I am elect I answer that whē one beleueth to be elect and perceiueth in spirit the mercifulnes of God in Christe then God tasted in Christ hath in the hert such efficacie and strength that he cannot offende but is forced to dyspraise the world is rapt to so hygh estate that he falleth to obliuion of the world him selfe and his paradise setting only God be fore his eies Therfore sayth saynte Iohn Who so hath thys fayth sanctyfyeth hym self So as thē of chariti springeth but goodnes ▪ euen so is it of thys faith hope Knowest thou wherin is the paril In beleuing to be elected by their workes and by beleuynge in Christe not sted fastly but to haue only a certaine barraine idle and a dead opinion therof the which stādeth in y ● worst life in suche sorte that of that colde and vnfruteful fayth they maye take occasyon to geue thē to Idelnes and al vice But nowe not of that perfect fayth the whych is effectuous in doing worckes by loue being an enflamed lyght the whiche is neuer wythoute burning If also thou wouldest say in beleuinge to be elect thou shouldest peraduenture be begyled therefore it is euell I wold yet answer that I would soner geue faithe to the holy gost whiche testifieth in y e hartes of the electe that thei are the sonnes of God as Paule wryteth then to the that woldest put me in doubt of it The electe to heare inwardlye in their hertes a spirituall voyce quycke and deuyne whiche biddeth theym not doubte and that they are sure of theire saluacion that God loueth them and hathe taken them for his chyldren and that they cannot perishe the testymonye of God is greater then mans Therfore not onlie he is to be beleued afore man but he deseruethe to haue giuen vnto him vndoubted credite If thou woldest sai it might be not the spirite of God but their imagynacyons I saye that what so euer it is they knowe better then thou for that as Paule saythe none knoweth what is in mā but the spyryte of man that is wythin hym Farder I am sure that the same spyryt whiche saith to me I am elected is the spyrit of God because the faythe I haue of the eleccion spryngeth not of my worckes but onlye of the goodnes of god vnderstād in Christe and for that of hys goodnes can growe nether gyle nor falshod therfore am I sure to be in the trueth Deceites falshedes mai do come of the belefe to be saued by workes and elected Moreouer the lyght whyche the electe haue of theyr saluacyon is so cleare that they do not onlye se them selues sure thereof but they knowe also that the lyghte and knowledge they haue is supernaturall deuyne But we suppose as thou sayst that in beleuynge to be electe only by Christe and the

vertues infinitely perfect and that in it in vertue and eminenci be al the colours odours sauoures sonndes songes swetenes fairenes honoures dignities treasures pleasures and felicities of the world infinitely and without proporcion more perfect then they be of them selues here And moreouer it behoueth the to knowe that the being of the creature is a shadow a most slyght vanite in comparison of gods being and the difference more then is betwene our shadow and our selues It is to be sayde of God that surely he is only the thinge that is Lykewise I say of our powers beauty truth charity iustice wisdome and of al our other vertues that compared to the diuine they be as most vaine images and shadowes infinitely distaunt from thē of God Also it behoueth to know that god is not idel but that he continually worketh as Christ saith in such wise that he hathe not only geuē vnto the world his being but also continually conserueth al the thynges created and al the vertues that of al y e miracles and straunge effectes we knowledg only God to be author and to him we geue al thankes honor and glory So lykewyse ought we to knowledge of him al the natural effectes and operacions and not to extol or praise nature but God only who geueth and preserueth the being and vertue to all thinges ▪ Neither ought there any other chaunce or fortune to be named but al to be confessed of god and he only to be thanked euen as he continually worketh for vs. And as hys power is neuer ydel but contynual working in al creatures So his wysdome continually seeth disposeth and ordeineth al things most best and his boūty lykewise continually communicateth vnto vs his benefytes and graces Furthermore it is necessary thou know that al that God hath wrought worketh or shal worke in his creatures is al for man for whom they be created and preserued For al the giftes and benefits that from the beginninge haue bene made or shalbe made to the creatures man is bound to knowledge thē as made to him and accordingly therfore to thancke God ▪ And especially the chosen or elect to whom al creatures do serue both the predestinate and reprobate Yea the aungels and the deuils euen to the very sinnes And because God doth here manifest and discouer hymself with his omnipotēt wisdom truth iustice bounty and his other vertues and perfectiōs not onli in his creatures but much more in his scriptures especially in christ on the crosse chefely to them y ● by faith conceiue him with spirit Therfore it behoueth him y t wil know what thing God is to behold him particulerly in Christ to besech him to geue him liueli clere light to know him not only in his creatures scriptures but specially in Christ crucified to the ende that in him by him vnderstāding y e great bounty of God we may render vnto hym all honoure and glorye by oure Sauyoure Iesu Christ Amen ¶ The second Sermon Howe to knowe God by hys creatures GOd in his maiesty apparelled with his perfeccions and in the well of his brightnes as saith Paule is a certain light inaccessible and hid But here he some what discouereth him selfe by hys creatures as who will enter into Rome must of force know bi y e pillers sepultures images and bi the great ruines that he shal finde there that the Romains in times past hane bene of great power dominion wisdom So he which entereth into this world seing this great engine must of force know the maker therof to be the God omnipotē And beholding the order of his creatures must not only se but also maruel at y e wysdome of God And with Dauid cry say Lord thou hast created al things in wisdō And moreouer it behoueth him to say that God is best seing that continually he dysposeth new gyftes vnto his creatures And seinge that by due meanes he leadeth them to theyr end he is forced to confes gods deuine prouidence and so in conclusion bi the thinges created to come to the knowledge of god of al hys perfeccions as far forth as they appeare in his creatures that because the creatures be vnyted so to gethers that eche one hangeth on other al of god in such wise that they make a ladder to the vnderstanding of the natural by the which they clime and ascend euen to God They see that this inferyour world is gouerned of the heauens and that the heauens keepe their courses vniformely by contynual mouing and therof be constrained to consider that the vertue which moueth them beyng ●faticable and neuer wery is spiritual for if it wer corporal it shuld end or at the least waxe weake And so going farther they cōsyder that that spirytuall vertue not being the supreame is gouerned bi an other And because they can not attayne the infinite euerlasting they are forced to come to a first supreame intellygence the whych moueth wythout beyng moued and to a fyrst cause independent and so they ascend to y e knowledge of God Moreouer by the beauty of the creatures they ascend to the knowledg of the beauty of God By the order Armony and consēt that appear in the creatures they attain the consyderacion of gods infinite sapyence or wysdom And so by the visyble workes of God to the regard wherof Dauid calleth vs sayinge come and behold the workes of the Lord they attain to consider the inuisyble perfeccyons of god hys euerlastyng power and Deuinitie as Paule writeth Ther is no creature so bace nor so vyle in whome there shineth not the glory of God in which thou maist see hys greate power wysdome bounty beauty the other perfeccyons And by how muche the creatures be more noble hygh worthy and excellent by so much the more do they discouer God Lyke as the heauens which particulerly do shew the glory of God And the more perfectly we know the creatures Yea God in them so much the more we ryse to the knowledge of God and by so much the more our vnderstandings who ly and wyth perfect light is vnited and copulate vnto hym It is true that many consyder the creatures in them selues without respect to hym that hath created them and so conserueth and gouerneth thē But those are of more grosse condicion then is y ● owl which because he can not behold the sonne forceth him self and taketh pleasure to behold hym in the sterres Aud they not seing God in hys glory seke not at y ● least wise to se him in the mirroure of hys creatures But know thou fyrst that thys ladder of the creatures to clyme vuto God is peryllous because that God hauing put in them a certayne beauty and swetenes to the end that mans vnderstādyng of the taste of the swete running water shuld be prouoked to seke the fountayn or spryng and therby to seke god with more

knowledge of God much more then the creatures And we ought to serue our selues of them in dyuers wayes for that they fyrst incyte and teach vs to repayre to God sayinge in him is the cheif boūty go to him for he is faithful and hath promysed to make you tast al vertue and goodnes in him Yea thoughe they do not make the lyuely to know God yet worke they as the Samarita●e dyd y t sent the Samaritanes to Christ who other wyse made them taste and feele that which the Samaritane had sayd of him vnto them in suche wyse that whē they returned they confessed saying we beleued not at all by thy wordes we our selues haue heard and know that thys is truly the sauyour of the world And so the holy scryptures do sende the to Christ to the ende that he may open thy hart and make the in spirit liuely to vnderstand that whych al ready thou hast red in the dead letter that thou maist sai vnto y ● scriptures we neuer beleued by thy words the which being wythout spirite could not make vs tast fin●ly the great boūty of god It is true that by thy words we haue bene prouoked to go to Christ who speaking vnto vs in spirit hathe made vs to fele in the ha●t a more cleare hy●h and deuyne effecte of that thou hast spokē They erre therfore that fedyng thē selues of the letter and not of the spyryte do fyre them selues in the holy scripture● and seke none other light but that Yea I say that for one houres studye they ought to prai a thousand to demaūd of God the true vnderstandyng of theym ▪ And lyke as the Pa●tonistes heald opinion that the sensyble thynges geueth vs occasyon to study in the boke of the minde in whiche they say is imprynted al the verity So must we cousyder that the holy scryptures do cal vs to Christ in whome as Paul sayeth be hyd al the treasures of wysdom and knowledge This is no lesse then true that lyke as if thou haddest a frend whom thou hast not tryed though alwayes thou haste trauayled to proue hym thou woldest not inwardly know hym for a frynde though he wer euer in thyue eye because the profe hath not roted hym in thy minde So albeit the holy scriptures do cal and exhort the to seke God in spyryte it is yet impossyble y t thou shuldest fynde god in truth in y e scryptures if fyrst by spyryt thou haue hym not at the harte They serue also an other maner that many tymes happeneth As wher god maketh the in spyryte wyth lyuely faythe to feele a ●euyne truth Afterwardes readyng the holy scryptures thou fyndest that crudulyty wrytten that thou haste so conceyued And therof restyng contented thou con●yrfmst thy self in the fayth of that truth notwythstandyug that it ought to suffyse the of the fyrst inspyracyon of the holy ghoste And so moreouer because that in Christ is y e end of the law al the promyses fulfylled and al y ● Prophecyes veryfyed the shadowes fygures and scryptures of the olde Testamēt he that readeth it and seeth all fulfylled in Christ is forced to satysfy hym selfe of the truthe and to establysh hym self in fayth For Christ sēt the Iewes that wold not beleue hym to the holy scryptures as to thē that wytnessed of hym Afterwardes albeit that in the church of God to be satysfied grounded and establyshed in the deuyne celestyal and supernaturall veryty it behoueth in effect to come to the inward witnes of the holy ghost without whome we can not know whych scryptures be of God be holy and whych not Neuertheles after y ● our holy scriptures be of god we ought to serue ourselues of them as of a certayn infallyble supreame outward rule to teach reprehend correct and exhorte the others to conuynce thē that speake agaynst it For as Paule wryteth amongest the exteriour things we haue not a more sure cleare perfect aud stedfast rule then thys wyth whiche we ought in spyrit to rule al our words workes dedes and lyfe The holy scriptures moreouer shew vnto vs though farre of our country By her we haue lyght of God of hys promyses also ●hys threatenynges And they nourysh in vs the fayth hope charyte fear and other vertues They comfort vs in our trobles aud in prosperyty exhort vs to be temperate They discouer the va●ytyes of the world our myseries and the boūty of god ▪ And who that studyeth them must of force retyre or wythdraw hym self from y e worldly thoughtes and settle hys minde to mortyfy hys vyces inordinate desyres aud affeccions So that the study of them is very profytable to them that duly vse it But it behoueth not to study as the Iewe who fyxeth hym in the vtermost rynd of the letter whiche as Paule sayth kylleth and beholding Moses wyth the face couered and not enteryng into San●ta Sanctorum but as the true Christian to whom is geuē the knowledge of God celestyall Reygne or Kyngedome wythoute parables that wyth the lyuely tast and feelyng of God in Christe beholdynge hym wyth lyuelye fayth in the face discouered and entrynge into Sancta Sanctorum to se wyth clere supernatural lyght the high resplendente secretes of god To whom be geuen all laud honoure and glory by oure Sauyoure Iesu Christ Amen The .v. Sermon Of thin conueniences that are happened and daylye happen by the abuse of the holy scriptures THe holy scryptures of them selues be the good gyftes of God and of the holy Ghost Neuertheles they may be vsed of vs wel or euyl as by experyence it is manyfest For wheras gods elect serue thē selues of it to Gods honour the reprobate contrarywyse serue them selues of it to his dyshonour through theyr own faute not of the scryptures in so much that in respect of theyr wicked maligniti it hath perehaūce done hurt in som waies to y e world though At length God of hys infynyte bounty reduceth al thynges to hys honoure and glory For fyrst the scryptures annoyed them who haue bene diligent to gather together many bokes and neglygent to study them Thynkynge them selfes fully learned whē they haue had theyr lybrary ful of bokes Other some studying haue not attained to imprynte the truthe that they found in their myndes and therefore haue wrytten it in papers so that rea●●yng moost ignoraunt al theyr learnynge consysteth in theyr wrytyngs and losyng them they also lose their scyence Whych was one of the argumēts that caused Plato to condempne letters sayinge that before scrypture was founde the menne were much better learened then since because they were forced to wryte in theyr myndes that that afterwardes they haue wrytten in paper I passe ouer that many haue consumed theyr tyme in the dishonoure of God in readynge and wrytynge of thynges curyous and peruycious to the health And that many transported of Curiosity haue wylled to se so many bokes that in