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

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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

we loue God and dooing thus we are not able to prooue true what we say For the perfect louer of God is so wedded to God that nothing abideth in his thought but the quicke and liuely remembraunce of God As for our spirites and sences they be occupied with so many other matters that we can want ●●nd and leysure to think on God so far 〈◊〉 we from this perfect loue which is a vertue of that dignitie power and maiestie that in it selfe contayneth all the preceptes of the 〈◊〉 all the Lawes of the Prophets all the doctrine of Christ and all the rules of the Apostles yea more then all this loue hath that preheminence as it is vnder no rule but is Lorde aboue all Lawes all inuentions all precepts and all commandements that GOD hath giuen to man For loue hath no bond But you must alwayes remember that loue is not perfect vnlesse it vee burning It is not a quenched loue a colde loue or loue growing in the téeth or lippes which I nowe speake of but the hote burning harts affection towardes God this you must vnderstand to be perfect loue The ende of all the course walking of the sonne of God in this world was to leaue héere among men thys loue The marke whereat our Sauiour in all his preaching and teaching aymed was to haue men endued with this loue For our diuine Schoolemaster sawe that there néeded no rehearsall of sins which were to be eschewed nor yet of vertues that were to be followed if men could lay sure holde on this loue which of it selfe is sufficient to kéepe men from stumbling in the way from wandering out of the way and finally to conduct men to the blessed waies ende so that the compasse and circuite of it is so wide as it comprehendeth al y ● can be spoken eyther against vice or with vertue Yet some think y ● loue is nothing but to kéepe patiēce not to be displeased or angry indéed this is one part of loue but not all for whatsoeuer the loue of God prouoketh vs to or the feare of God driueth vs from all is concluded in this perfect looue Beside Saint Augustine sayth Loue is a good and gracious effect of the soule whereby mans hart hath no fantasy to esteem value or ponder any thing in thys wyde worlde beside or before the care and studie to knowe God For whosoeuer is inclined to loue these earthly thinges so long as he so doth it is not possible for him euer to attayne to the assured constant perfect vse of loue because his minde hath so manie and so diuers hinderaunces that withdraw him from taking the possession of this great treasure wherin is couched the heapes of all other vertues And a little more to speake of these impediments and lettes it shall much appertaine to my purpose for we shall the more easily come to loue if wee knowe and can escape all the blocks that lye in our way to let vs not onely to keepe vs from thys vertue but also to driue and chase it so farre from vs that neither wee can come to it nor it to vs. Of the impediments and lets that keepe vs from this true Image of diuine loue and of diuers necessary rules to be remembred Chapter 12. THe perfect loue of God hath in it a meruailous quietnes and rest it is neuer mooued shrred or carried away by any storme of worldlye ●●●bles but sitteth fast and sure in a continuall calmenes agaynst all 〈◊〉 all wethers and all stormes whatsoeuer No rocke is more still then the minde of a charitable man when the world tumbleth rolleth and tosseth it with the fierce waues of temptations which drowneth the mindes of all that are weake and sicke in loue yet sitteth this man safe and sounde from al these disturbances and triumpheth ouer them with great tranquilitye You must vnderstand that there are certayne motions called passions which verie so●● assault our soule and bringeth our spirite into great disquietnes as to bee mooued with 〈◊〉 to nourish rancor and mallice to bee mindfull of any iniury to be studious for auenging to be gréeued with euill speaking to ●ume at backbyting to grudge at complaintes and to freate with chyding These are the thinges that suffer no minde to rest and the very least of these passions will permit no quietnes to be had Agayne to studdy for promotion to care for mariage to thirst for riches to be gréedie of honour and to gape after prayses these 〈◊〉 also sharpe spurres in y ● sides of a quiet mind that at no time it can enioy any rest or ease Likewise to ensue a delight of deintie and choyse feeding to bee ouercome with pleasures of the body to fall downe in sorow to pearch vppe with gladnes to hold ●p the head to high in prosperity to hold it down to low in aduersity to be in bondage vnder y ● fierce rules of sensuall lustes whose cruelty ouer man hath no pittie measure or ende these and such like so vexe and trouble the minde that no loue or charity can harbour there For looke a little vp●● the vnmercifull man that can not 〈◊〉 sée how he boyleth in his 〈◊〉 to be auenged Looke vpon the 〈◊〉 stomacke how he without 〈…〉 in destring to sée his hurt 〈◊〉 he enuieth Looke vppon the glutton how beastly he puruayeth his belly chéere Looke vpon the Lether howe busie he is in his vngrations 〈◊〉 Looke vpon the coueto●s in 〈◊〉 howe without reason hée pincheth and scrapeth for gaynes and looke vpon the ambitions fellow how 〈…〉 him selfe to get worship and 〈◊〉 These men thorowe theyr 〈…〉 are no lesse grea●●● to satisfy theyr desires then the hungry thirstie bodies through naturall necessity séeke to bee refreshed wherby it foloweth that sléeping or waking these mens mindes keepe euer one state of disquietnes Such wrastling fantasies and inordinate appetites are these passions which mooue and stirre the soule contrarye to her nature either by loue without reason or hatred without measure when wee wyllingly consent to the winde of these sensible thinges The mother of all these passions in a ●●●tiall loue that we beare to 〈◊〉 selues that is to say the loue of this 〈◊〉 and of this life to kill in vs his ●●●ther of all mischief our master Christ teacheth vs to hate this life and to sette our body at naught 〈◊〉 animam suam sayth Hee 〈◊〉 et qui perdider it 〈◊〉 propter me inueniet eam He 〈◊〉 findeth his life shall loose it and he that looseth his life for my sake shall find it so that the next way to 〈◊〉 life is if we set nothing by 〈…〉 the caring for this body ●●porteth and bringeth with it a 〈◊〉 of Gods prouidence as though GOD had better prouided for the 〈◊〉 of of the ayre then for man whom hée hath created after his owne Image Nowe then to get

beene cast out for her words kindle as fire And Propter speciem mulieris multi 〈…〉 Through the beauty of women many haue perished When I considered this good admonition I founde that he tolde mee trueth in very 〈◊〉 remembring 〈◊〉 Sampson holy Dauid wyse Salomon and many other howe they were deceiued Therefore Dauid asked helpe of God to turne away hys eyes from the vanities of this fleshlie Image for it was so pleasant and delighting to the outwarde light that he could not refrayne himselfe from it And Salomon could say That outward beautye is a vaine and deceiuable grace Therefore he sayth in hys Prouerbes Fallax gratia et vana est pulchritudo Fauour is deceitfull and beautie is a vaine thing Fa●i●s enim distillans labia mer●tric●s et 〈…〉 guttur eius For this harlots lyps are dropping as a honny combe and her throat is more glistering thē oyle but the last end of her is very bitter and stingeth more venimously then the tayle of a serpent He shewed mee also that which I perceiued not I was so blinded with onely looking vppon her a little from her was death and hell mouth wyd● gaping to receiue her and all y ● were with her Pedes eius descendunt in 〈◊〉 et ad infer●s grossus 〈…〉 Her feete goe downe vnto death her step● pearce thorow to hell Therefore he had me Longe fac ab ea vian● tuam et ne appropinques foribus domus 〈◊〉 Keepe thy way farre from her and come not 〈◊〉 the dores of her house For though it bee differed freely yet at the last it putteth both fame goods and soule to great ieopardy According as S. Paul sayth Si enim secundum carnem vixeritis moriemini If yee liue after fleshly pleasure yee shall surely dye a very euill death Therefore wee ought not so much as to thinke thereon but also it is necessary for vs to flye faire 〈◊〉 it and all that belongeth thereto because it infecteth and polluteth the soule with all wickednes and sinne and woundeth the body with i●●●merable sicknesses and deadly diseases to that both soule and body is in great daunger to perish thereby if they haue not helpe and succour speedily at Gods handes so the flesh and I parted because her Image was so hurtful and an enemie to that Image of Loue which I sought for Of such Images as are made by Artificers as Painters Car●ers Engrauers and such like whether the right Image of Loue may bee found amongst them or no. Chapter 5. WHen I sawe that neither Nature the worlde nor the fleshe could deliuer me the true and perfect Image of Loue which I sought for I went to the Shoppes of the Artezans such as make goodly Images of diuers matters as in mettall stone timber cloth and painting yet my conceit on the suddaine did perswade me that the very Image of Loue indéede was not amongst them Neuerthelesse there were manie speciall figures of daintie workmanshipp as of God the Father Christ Crucified on the Crosse hys miraculous workes in sundry Tables the déedes of the Apostles and manie like portraitures out of the Scripture which in my frayle iudgement might stirre vppe a man to deuotion and make him mindfull of God Beside I had bestowed greate trauaile and industrious labour to finde the verie true Image yet all was to no purpose and I was neuer the neerer of my intent whervppon I determined with my selfe to buy one of these and as I was choosing one of the goodliest there came to mee a reuerend holie Doctor of y t Church who very much reproouing mee for my follie said Why dost thou cast away thy money vppon these vayne and corruptible thinges thy goods were not giuen to that ende thou art very much to blame seest thou not the goodlie lyuing Image of God I meane thy Christian brother and neighbour most lamentably euerye day to perish decay by great multitudes and yet wile thou bestow thy mony vpon these dead and sencelesse stocks If God hath indued thee with worldlie substaunce and gyuen thee the ritches which is accounted humaine happines not as thine owne but to vse them like a good faythfull Stewarde to his glory and thine owne soules health thou seeing thy poore and needy Christian brother in great want and pennury sparest the treasure of mercye and pittie in thine hart which might greatly releeue him and manifest thy godlie loue howe may it be said that godlie charity is in thee Why Syrre said I may not I spende myne owne goods as I will so as I doo not careleslie waste them away in sinne If 〈◊〉 people were in extreame necessitie I confesse I shoulde offende indéede if I should suffer them to be lost hauing wherewithall to helpe them and 〈◊〉 then in necessarie for myne owne selfe But I knowe none such and there be manie that may who are better able then I to reléeue thē neither am I bounde to séeke where such are as liue in such extreame necessitie Thus we fell into a long disputation till at the last he concluded thus that not onelie extreame necessitie doth bind vs to giue almes but also when we haue more then is necessarie for the 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 estate and for proofe hereof 〈◊〉 〈◊〉 vnto me y e Gospel of Christ where he sayth Verant●●●●●… quod sui 〈…〉 Give almes of that which is superfluous It is then to be thought that there shall bee no 〈◊〉 〈◊〉 on the left 〈◊〉 of Christ when he shall give sentence of their 〈◊〉 of charitie and 〈◊〉 of 〈◊〉 as principall cause in manner of their 〈◊〉 ouerthrow 〈◊〉 〈◊〉 〈◊〉 in Saint Ierome 〈…〉 Augustine vpon the 〈…〉 thus I breake not 〈◊〉 〈◊〉 〈◊〉 away other mens goods but keepe that which is mine owne Against whom Saint Ambrose replyeth Oh foolish man what is thine what broughtest thou into this world with thee Is God vniust for that hee gyueth more to one man then to another or is he vnrighteous because he suffereth thee to abound in welth and many other to 〈…〉 It is rather to shewe thee experience of his great gentlenes and that thou should est haue the great thankes at his handes for well bestowing thy goods vpon the poore and needye and that the poore might be as well rewarded for theyr 〈◊〉 suffering And 〈…〉 he sayde It is the breade and 〈◊〉 for the hungry that thou 〈◊〉 with thee It is the old thing of naked men that thou 〈◊〉 vp in thy p●esses It is the redemption and releefe of them 〈…〉 that thou 〈◊〉 the grounde and sufferest to 〈◊〉 and 〈◊〉 in corners As great 〈◊〉 is it not 〈◊〉 vnto the needy when thou hast superfluous as it is to 〈◊〉 wrongfully from them that haue 〈◊〉 thing therefore take good heede 〈◊〉 are thou sp●edest thy goods Why Sir saide I may I spend my good● none other wayes but in giuing

this rest that therby we may obtayne loue wee must cast away the loue of this life which procureth all the aforenamed boysterous passions wherby our soule standeth in great per●●…ll of death For learne you that to the soule it is a sore ●●ath to be seperated from God and these passions are they that onely plucke the soule from God and causeth it to forget heauen in the busye occupatiōs of this world which swarmeth ful of dead soules that night and day trauaile and sweat in the works of darknes from whence they shal depart into another darknesse which is endles neuer to sée the face of GOD theyr creator And this is the conclusion of this passionate soule that lieth in the fetters of filthy lustes without rest drawen nowe hether nowe thether in a continuall wauering of vaine ●an●asies But on the other side the quicke liuing soule that quietly resteth in the loue of God driueth from her by the power of grace wherewith she is endued all these vnquiet passions and if at any time shée stande in feare to bee mooued with sinfull appetites she fasteth watcheth and prayeth the man or woman I saie doth thus in whō such a blessed soule beareth rule Likewise against anger wrath and vaine glory be setteth at nought both honour and dishonour yea ●●ame slaunder and worship in this worlde are nothing in his reputation against remembraunce of displeasures hee prayeth for his euill willers such a lesson loue teacheth and encourageth this blessed soule to be continually occupied in mayntayning and defending the mindes quietnes a thing aboue all other in this world to be warilie kept in that it differeth not from the Angels state in heauen béeing not mooued with these vexations which skurge and whip mans mind by reason of the corrupt affection and looue that he beareth in his itching body a loue most cōtrary to this blessed loue which hath tenne times more ease then the other hath trouble Let vs heere remember the lesson of our Maister Christ the verye author and preacher of looue hee sayth Ego autem dico vobis non resistere malo sed siquis to percusserit in dexteram maxillam tuam praebe illi et alteram Et ei qui vult tecum in iudicio 〈…〉 tollere 〈◊〉 ei et 〈◊〉 Et quicunque et angaria●●●it milla pass●● vade cum ille et alia 〈…〉 I say vnto you that you resistant euill but whosoeuer wyll giue thee a blow on thy right cheek turne to him the 〈◊〉 also And if a 〈◊〉 will sue thee at the lawe take away thy coate● let him haue thy 〈◊〉 also And whosoeuer will compell thee to goe a mile goe with him 〈◊〉 The forme of this lesson that Christ heere giueth into instructe and 〈…〉 that will be his Disciples to regard nothing of the bodye or of the worlde aboue the rest quietnesse of the mynde but that we shold suffer the losse of 〈◊〉 goodes with the hart yea 〈◊〉 the death of our 〈◊〉 rather their we should ●oole any small portion of our 〈◊〉 or to be mooued with any passion wherby our loue towardes God might decay It is not possible after Christe his doctrine to take in thys worlde by any kynde of violence so great damage or hurt in body or goods as is the least drop of trouble in the minde where no tyrant nor the deuill him selfe hath anie dominion 〈…〉 therfore beléeue our Maister Christ and to the death let vs neuer break 〈◊〉 with God for if we doo 〈◊〉 well 〈◊〉 rest and happy tranquility The way 〈◊〉 this daungerous euill that threate to pul vs thus violentlie from this swéete content of mind is onely y ● perfect loue of God which maketh the spirite strong to withstand the 〈…〉 shouldering 〈…〉 which the 〈…〉 life 〈…〉 of the 〈…〉 and to vs 〈◊〉 hope is 〈…〉 patience tht is 〈…〉 which 〈◊〉 enduring is obtained with 〈◊〉 that is a 〈…〉 causeth courage of flye and 〈…〉 the which f●are groweth by an vndoubted beléef● in Christ our Maister his teaching Thus from fayth we come to feare from feare to flying from sinne and in flying from sinne wee take a patient minde to suffer whereby we catch holde on hope and trust in God through which hope our soule sitteth in a sure chayre of a certayne expectation of that which is layde vppe in store for vs in heauen And héereof finallie commeth this perfect loue in vs which causeth vs to loue God for his infinite goodnes in the same promise making whereof nowe we wayte for the fulfilling the which is also the thing that enforceth and ordereth all our thoughts in such a due rule that our life thereby rendreth in all our actions a swéete sauour both to God and man But let vs once repeate the effect of this lesson Whosoeuer beléeueth stedfastly in our Master Christe hee feareth his punishment and hee that feareth his punishment refrayneth himselfe from sensual lusts which be the causes of punishment hee that auoydeth such causes abideth well and contentedly endureth tribulation hee that patiently suffereth tribulation hath a blessed hope and trust in God which draweth and plucketh y e minde from worldly affections and y e mind once fréely discharged of all loue to thys world strayte way taketh pure burning loue towardes God and that maketh quietnes reste and peace in our conscience Thus euery way wee must resolue our selues to rest finally in the possession of loue els wee can neither beléeue or feare God as wee ought to doo nor refrayne euil lustes nor suffer tribulation nor hope in God nor leaue the loue of these worldly dregges as we ought to doo but in these we shalbe drowned bothe night and day during the time of this lyfe from whence we shall passe into myserable condition of body and soule to endure without ende the indignation of God whom after this life we shall neuer sée vnlesse we can nowe for his sake despise this worlde which exceedeth the power of mans féeblenes to doo except he vse the puissant might of loue which bringeth so feruent a desire towardes God as nothing beside him is once thought on or regarded and such a sweetnes féeleth the charitable minde in his desire that he wyll not forgoe or diminish any part thereof although hee shoulde suffer a thousand hurtes and iniuries Héere may we remember the louing Disciple of Christ Saint Stephen howe he enflamed with loue to God prayeth aloude for his tormenters and craueth of God remission for theyr sinnes saying Domine ne statuas illis hoc peccatum Lord lay not this sinne to theyr charge alleadging theyr ignoraunce for theyr excuse The bearing of Christes Crosse is made by this loue a swéete yoke and an easie burden for he that is vnited with God in perfect loue sayth in all tribulations wyth the prophet Ieremye Non sum turbatus Domine sequens te pastorem Oh Lord in following thee my ruler