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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
A19311	Mnemosynum or Memoriall to the afflicted Catholickes in Irelande Comprehended in 2. boockes. in the one ther is a consolation for the sorovvfull, in the other a resolution for the doubtfull. composed by Iohn Copinger priest, bacheler of diuinitie, vvith an epistle of S. Cyprian vvritten vnto the Thibaritans, faythfullie translated by the said authour.	Copinger, John, b. 1571 or 2.; Cyprian, Saint, Bishop of Carthage. Epistle unto the Thibaritans. aut	1606 (1606)	STC 5725; ESTC S118020	76,240	344

out of the house that Isaac may possesse the inheritance of his father to crucifie our luxurious carcase to mortifie our members and senses vvithall the vices and concupiscense of the same to the end that our spirit may enioy the patrimonie for vvhich vvee are created and redeemed this is the vertue of christian nobilitie this is the continuall exercise of a christian life through this exercise the apostle saith mortificamur tota die propter cum qui dilexit nos vve are mortifieng of our selues for his sake that loued vs ● Cor 9 this is the cause that he chastised his bodie Casti go corpus meū in seruitutem spiri tus redigo carnem meam I chastise my bodie and vnder the obedience of the spirite I reduce my fleash and because in this mortification vvee are either negligent or colde others perhaps vsurpe our charge vnto them selues correctinge our slacknesse and chastisinge our negligence and nolentes cingi and beinge vn vvillinge to be girded that is to saye to suffer for Chriest or abide any affliction others novv goe about to reforme vs ducere nos quo noluerimus and to lead vs vvhere vvee vvould not Ioan. 21. Math. 20. and beinge idle in the market place vvithout any vvorke or occupation do novve violentlie compell vs to trauaile and labour more earnestlie in Chriest his vineyard and vvee beinge faint hearted to encourage our selues being insnared and intrapped in the briers and brambles of the vaine desires of this miserable life do constraine vs to forsake them and beinge in the iavves of the deuill to deliuer vs and our soule beinge full of the rust of sinne to clense and purifie it by the fire of tribulation A CHRISTIAN MVST resolue vvithim selfe to fight valiantlie against the enimies of Chriest CHAP. V. IT is the parte of a valiāt capitaine to encourage his souldiors to the skirmish and contemning all dangers to propose vnto them selues the revvarde of their laboure taken in hand and the crovvne of the victorie expected as also on the other side to set before ther eyes the base condition of slauerie and bondage in vvhich they should haue bene if they vvere ouercome neyther onlie the christians among the gen●iles but also Iudas Macabens in the battaile against Nicanor both to encourage and embolden the vveake and faint hearted as also to confirme the strongest declared vnto theirs against vvhome they fought for vvhat cause and to vvhat end Told them also that the victorie stood not in the multitude of soldiours nor in the furious assaulte against vvhome me they vvere to skirmish but in gods mightie povver and that they should not forget the manifolde dangers out of vvhich their ancestors vvere deliuered Ma● c 2 and the vvonderfull victories they had obtained so that in that battaile the Ievves did ouercome and their enymies vveare ouerth rovvne hauing lost 35. thovvsand soldiers euen so Chriest hauinge triumphed ouer the povver of darcknes and ouer him that had the empire of death hauinge sent his apostles as poore lambes against tygres lyons and dragons against the force of hell and tyrannie of man did encourage them saieng Ioan i● non turbetur cor vestrum be not faint hearted for vvhen suddaine feare or apprehension eyther of the danger at hande or of the euill to come attacheth vs then our senses by the extremitie and vehemence therof are dismaied our soule is vexed and our heart trēbleth for feare and therfore our sauiour biddeth vs to put greatest vvatch in the place of greatest danger and did strengthen vs by his exhortations and admonitions that vvhen the danger should come vvee might be found valiant soldiers that vve should not be like the fish called Polypus vnto vvhich ●●e Aegiptians did resemble such as vvhen they be in any great danger or affrighted vvith feare are soone ouer throvvne remoued altog●ther from their purpose Aeliau de Na hist li. 1. p. im lib. 9. c. 29. for vvhen that fish is in any danger it doth not flye or prouide for safe●ie but commeth vnto the next banke and being perplexed is taken by the fisher in these dangers of persecutions let not any feare or labour of your trauailes or loue of the vvorld separate your heartes frō Chriest but in all your dangers and troubles say vvith the prophet Psal 72. bonum est mihi adhaerere Deo ponere in eo spem meam it is good for me to cleaue vnto god and to put my heart and affectiō in him that vve may be able to say vvith Sainct Augustine amor mous D●agu pondus meum illuc feror quocumque feror that god beinge my loue and my desire I may alvvaies dravve after him despisinge any other thinge vvhat soeuer Then vve sha● be able to sayvvith the said prophet Psal 26. si consistunt aduersum me castra non timebit cor meum Si exurgat aduersum me praelium in hoc ego sperabo if all my aduersaries vvere in the field against me my heart shall not be desmayed if all the vvorld vvould vvage vvarre against me therein I vvill hope to ouercome If vve Keepe not this lance of god in our heartes by vvhich vve may be holpen and defended against the inuasions of malignant spirits against the dangerous suggestions of the old serpent vvee shal be compelled to say Psal 72. dereliquit me virtus mea lumen oculorum meorum nō est mecū my forces do fayle me and I haue not the vse of my sight and also to say defecit caro mea cor meum I haue no strength nor courage It is the parte of a constant man in any great danger or fierce shirmishe against his corporal enymies not to be broken or out of hart vvhē there is no remedie to escape but by fighting much more a spiritual souldier of Chriest ought not to retire vvhen he is challenged to the cōbate for the tryall of his fayth then optimum est gratia stabilire cor Heb. 13 it is the best remedie vvee haue to furnish our soule vvith the grace and loue of god Heb. 13. For fayth vvithout this grace and charitie of god auaileth nothinge to vvithstand the eynmies thereof Vvee ought most earnestlie vvith all humble and feruent praiers to desire of god that vvhich he promised to giue by Ezechiel Eze. 36. dabo vobis inquit cor nounm spiritum nouum ponam in medio vestri c. I vvill saith he giue vnto you à nevve hearte a nevve spirit I vvill put amonge you that you may vvalke in my precepts and Keepe and obserue my ordinances In any great danger god neuer faileth to giue nevve increase of grace vvhich serueth not vnlésse it be put in execution vvhen the re is occasion to vse the same In vaine is any force or povver as Arist saith vnles it be reduced vnto his operation the talent of our lorde is idle vvhē it is not

before he vvas come into England he founded a most famous monasterie in Ireland vvhich for the abundance of okes is called in the Irish tonge deragh that is to say the fielde of oackes out of vvhich monasteries many other monasteries vvere made by his disciples in England and Ireland anno Chrisli 365. nu 30. Bed lib. 3.27 hist anno Christi 64. the same doth Caesar Baro. confirme In Ireland sayth the said Beda many noble and meane people vvhen Finan and Colman vvere bishops ther departing out of England for obtaininge of diuine knovledge and for embracing a cōtinent life some did enter into religion consecrating them selues vnto the seruice of almightie god others did labour to get and purchase knovvledge and science for vvhom Irishmen most gladlie erected seminaries furnishing them vvith bookces and all other necessaries for their purpose vvithot money or revvarde this farre venerable Beda of the charitie of Ireland tovvardes Englismē D. Ber. in vita S. Malach. S. ●ern also in the life of S. Malach. bishop of lismore saith that ther vvas a monasterie in Irelād vvhich vvas the mother of many thousand monasteries he added also a most holie place fertle of sainctes vvhich most abūdātlie did fructifie vnto god so as one of the children of that holie monasteries ercted 100. monasteries of this vvee may gather hovv many vvere the rest that Ireland yelded so as S. Ber. Psal 64. saith the verse of Dauid vnto Ireland may be applied visitasti terram inebriasti eam multiplicasti eam o lord thovve hast visited the earth thoue hast ovverflovve it vvith sanctitie and thou hast abundantlie enriched the same vvith holinesse and the svvaremes of sāctes did not onlie multiplie in Ireland and in the contries adioyning but also they made their inundatiō into externall nations of vvhich Columbanus came into our pattes of France and made the monasterie of Luxouia so great and so religious that the quier therof vvas neuer any moment both day and night vvithout praysing of god thus farre S. Bern. of the religion of Ireland vvhich calleth S. Malachias a second Moyses and a second Aaron vvho vvas a sufficient vvitnesse of his life and death for he died vvith him in his monasterie of Clareuall vvhose bodie is keipt there vntill this day as amost precious relicke vvhat shall I saye of the blessed S. Romoaldas the king of Ireland his sonne Atchbishop of Mekline in Flanders and Patrone of that cuntrie of Dymna the king of Leinster his daughter that vvas martyred in Flāders of S. Folianus the brother of holie Furseus the apostle of Austria of holie Brandon that hath conuetted vnto Chriest so many Ilandes in the Ocean sea and some of them this day are called the Ilandes of S. Plath de bono status religiosi lib 2. c. 27 Brandon so holie in his life and so miraculous in vvorkes that it is a vvounder so heare therof of the 3 sonnes of Vrbian king of Irelād vvhich vvere called Froseus Folianus and Vltanus all blessed sanctes vvhich ann DCL came into France and vvere receaued most courteouslie of King Clodoueus and obtained of him license to erect a monasterie in France apud Ta●iniac vvhat shall I speake of Killian of vvhom Laurentius Surius speaketh thus Killian of the scotish nation trulie I mean Ireland it is a fertile Iland in the Ocean sea but more fertile of Sainctes and holie men of vvhich Irelie reioyceth for Columbanus Germanie is enriched vvith Gallus ● Iulii France is renovvmed for Killian vvhich did suffer martyrdome and conuetted vnto the fayth all Languedock and the cuntris adioyning this farre Surrius thiese godlie people in nothing did labour so much as in conuerting soules vnto god by mortifieng their bodies by shevving vertuous examples of good life vnto all those vvith vvhome they did conuerse for Ireland in multitude of sanctes in austeritie of life in heauenlie conuersation vvas not inferioure to any natiō in the vvorld exceipt for martyrdome the reason vvherof the Archbushopp of Cashall beinge demaūof Geraldus Cambrensis secretarie to king Iohn in Ireland vvherfore Ireland hauing so many sanctes yeelded no martyrs did shevv that Irish people although they vvere barbaro ' yet vvould neuer embrevv their handes vvith the blood of such people but novve saith he vvhen you are come among vs. vve shall not vvant martyrs truelie you haue had of late dayes constant martyrs as you cānot be ignorāt therof and perhaps ere long you may haue more if your persecution shall continue and also if you be as resolute and determined to perseuere in your anciēt faith as your persecutors be cruell to trye your patience by the effusion of your blood this is the time of your merit by your sufferance novve you are brought vnto the fielde of your combat vnto the skirmish of your coronatiō if you be determined to dye rather then to make a shipvvracke of your faith vvhich haue brought forth so many blessed sainctes of your ovvne nation by vvhose godlie example your faith is confirmed your coūtrie renovvmed and god glorified hold it for certaine that thiese holie people and the broode of Caluine can neuer take rest in one Kingdome Iacob and Esau could neuer agree and although they had one father called Isaac and Rebcca to their mother yet they neuer possessed one inheritance nor enioyed one patrimonie although they vvere in one belly and vvere borne at one time Exod. 32. yet they haue not one heauen Iacob for obeing his mother had the benedictiō of the father vvho praied vnto god that his posteritie should multiplie as the sandes of the sea thiese blessed sainctes forobeing the catholicke church vvhich signified Rebecea haue the fatheres benediction are multiplied as the sandes of the sea the starres of heauen vvhat are the vertuous religious gentlemé that despise the vvorld forsake lādes and great possessiōs deny them selues and embrace the crosse of our sauiour in humilitie in voluntarie pouertie perfect obedience and perpetuall continencie but the posteritie of these blessed sainctes is the fruite of this benediction and the effect of their religion seeing that euety cause is knovven by his effect euerie tree by his fruit and the faith of euery Christian by his charitie vve must thinke that the catholicke religion is the onlie true religion that procureth such heroicall resolutions in mens brestes by vvhich they be so austere in their mortification so mortified in their passiōs so euangelical in their conuersatiō and so charitable in their vvorkes of vvhich vve haue many blessed examples vvas that not a great charitie of F. Thomas vvhit naturall of Clōmel seing many poore scholers of his nation in great miserie in Valodolid in Castile hauing no means to continue their studie nor language to begge hauing giuen ouer his ovvne priuate commoditie did recollect reduce thē to one place vvhich he mayntained by his industrie and begging vntil by his petition to Phillip the second