Selected quad for the lemma: world_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	hate_v	know_v	persecute_v	2,062	5	9.5855	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00940	A monomachie of motiues in the mind of man: or a battell betweene vertues and vices of contrarie qualitie Wherein the imperfections and weaknesses of nature appeare so naked, that anie reasonable soule may soone see by what spirit he is lead: herevnto also, besides sundrie deuout praiers necessarilie interlaced, diuers golden sentences of S. Barnard are annexed: and also a briefe conclusion of his vpon this theame, that victorie is obtained by resisting temptation. Newlie englished by Abraham Fleming.; De conflictu vitiorum et virtutum. English	Autpertus, Ambrosius, d. 784.; Augustine, Saint, Bishop of Hippo.; Bernard, of Clairvaux, Saint, 1090 or 91-1153.; Fleming, Abraham, 1552?-1607.	1582 (1582)	STC 11048; ESTC S102283	102,654	342

for whose sake men loue this present world After laughing coms lamenting after pleasure paine after prosperitie miserie after delights torments if not in this life yet in the life to come And therefore what wise man would loue the world vnles he will needs be at defiance with God lose his owne soule 2 The ASSALT giuen by the loue of this present WORLD O Man cast thy rouing eies round about thée and take a view of this present world whereof thou hast the lordship dominion Looke before thée behind thée aboue thée beneath thée to the right hand and to the left and tell me in truth and conscience if anie thing can be more beautifull more comelie more handsome more louelie or more delectable than that which we sée dailie before our face in this life O how woonderfull is the glorie of heauen in the pleasant aire in the light of the Sun in the increasing diminishing of the Moone in the varietie course and order of the starres O how comfortable is the earth with floures of the field and garden fruits of orchards pleasantnes of medowes and fresh riuers plentifulnes of corne and all kind of graine fruitfull vines garnished with leaues and clusters of grapes woods casting coole shadowes from gréene trées sundrie kinds of creatures seruing thy vse as horsses for riding kine for milking hounds for hunting spaniels for hawking oxen for plowing asses and mules for burthen harts and hinds of the forrest pheasants and peacocks goodlie birds to behold houses hoong about with clothes of arras wrought roofes painted walles and seelings iuorie beds couerlets of silke and néedle worke shéetes of the finest linnen pillowes of the softest downe great choice of swéet musicke vpon the organs the regals the recorder the virginals the timbrell the citterne the vials the cornets the lute the harpe and sundrie sorts of tunable instruments yéelding most heauenlie harmonie maruellous faire beautifull gallant and personable women hauing faces forheads and eie-browes like glistering glasse eies and chéekes most comelie and amorous lips and chins deintie delicate noses and tongues woorth abundance of treasure neckes and breasts adorned with chaines and ou●hes wrists and fingers decked with bracelets and rings set about with pearles and pretious stones besides the inestimable pleasures of their neate and fine bodies I cannot reckon vp the rich ornaments and variable recreations of this present world which thou enioiest O man after thine owne desire liuing like an Angell in the middest of Paradise or rather a God in all felicitie and happines And therefore set thy heart at rest whiles thou art in the world thou hast but a time spend it in such manner as thou maist be comforted for if thou die there is none of thy pompe will followe thée but thou must leaue all behind thée This is the place where thou must build plant set sowe graffe mowe reape thresh grinde bake brew cate drinke and make merrie which I would with thée dailie to doo For after this life there is none other to be looked for and how long thou shalt liue thou canst not tell according therefore to the dominion lordship which thou hast ouer all creatures command them to serue thée euerie one in their degrée qualitie and nature It is a gréefe to thée O man to lose that which thou louest Hast thou a tewell of inestimable value and exquisite workemanship It will gréeue thy heart to part from it either at thy fréends importunate begging or at thy foes rigorous and violent wresting Hast thou a horsse trained vp for thine owne saddle and proper riding Thou wilt be loth to lend him least he miscarrie and so thou suffer losse If thy heart be so fastened vpon one priuate thing as a iewell a horsse a ring a dog for sometimes thy fansie will be fixed therevpon that it is a sore vexation and anguish of mind to be dispossessed of them since they are thy ioie and delight then it standeth with reason that the whole world with all the furniture of the same being in thy possession and winning thine inward affections and outward senses vnto them would vtterlie kill and take thy life from thée if thou shouldest but a short time be forced to take triall of such a crooked chance And therefore loue the world and the pleasures of the same for by them thou must be defended from all misfortunes It is thy pauilion thy tent thy taberuacle and it is that necessarie prouision wherewith thou art to be mainteined in the state of prosperitie 3 A praier against the former vice O Almightie God the giuer of all goodnes from whome as from a full sea plentifull redemption doth flowe and gush out most streminglie we beseech thee to bow downe thine eies and to behold vs thy children liuing among a viperous generation of atheists epicures infidels and I wot not what workers of iniquitie whose whole delight is in this world and the transitorie vanities of the same ô giue vs grace to esteeme of it as it deserueth yea so baselie and homelie to repute of it as of verie dirt and doong if for none other cause but onlie this which is a cause of causes namelie for that it is set vpon mischiefe and wickednes giuen to vnrighteousnes and maliciousnes but chieflie for that it is at enmitie and strife with thee Thine Apostle Iames hath taught vs that to be in amitie and league with the world to loue it to delight and take pleasure in it is to be at defiance with thee ô Lord God almightie to hate thee to contemne and despise thee And S. Iohn hath told vs that the world knoweth thee not nor the true light Christ Iesus thy sonne whome thou sentest with sauing helth into the same but persecuted the king of glorie euen to the shamefull death of the crosse Besides this we knowe that it is accursed for our sakes since our parents Adam Eue fell from the state of innocencie and committed sinne through pride of mind which is deliuered and made ouer vnto vs by tradition Moreouer we are taught that the fashion the beautie the loue and glorie of this world vanisheth and all the pleasures of the same perish We haue learned that it is to bee consumed and burnt to ashes with fire and that all the riches treasures pompe pride renowne and whatsoeuer else it containeth shall be conuerted and turned into nothing Alas then for pitie that we whome thou ô Lord hast crowned with excellencie aboue all creatures should reioice in a thing of naught should dote and be fond ouer a thing that shall be wasted in the twinkling of an eie should set our minds on that which is curssed for sin which is a friend to iniquitie a foe to innocencie and to conclude a flat enimie to God Out alas that we should loue that which hateth God and his sonne Christ who in the tender bowels of compassion was content to be crucified for the world and yet

Pharisies louing challenging the highest and chiefest seates in synagogues and delighting to bee reuerenced in frequented places a bitter wo was denounced by thy sonne Whereby we are taught in what contempt thou hast this vile vice of vaine-glorie O giue vs grace therfore we hartilie beseech thee not only to learne but also to folowe the good wholsome counsell of thine Apostle S. Paule exhorting vs not to be desirous of vain-glorie prouoking one another and enuieng another For if anie man seeme to himselfe that he is somwhat when he is nothing he deceiueth himselfe in his imagination Grant this we humblie beseech thee for Iesus Christs sake our onlie mediator aduocate Amen 1 S. BARNARDS golden sentence of the vertue following THe FEARE of GOD is the water of wholesome wisedome the well of life and the beginning of knowledge excellentlie refreshing the soule boiling in noisome desires and able to quench all the firie darts of the enimie He which hath the feare of God alwaie before his eies his waies are beautifull his paths are peaceable his footsteps are vnmooueable Saie not ô man that he is wise who is puffed vp with his owne knowledge For the feare of God is the beginning of wisedome feare Gods iustice ô man feare his power feare his almightines and thou art wise enough bicause feare is wisdome Furthermore wisedome maketh wise as skilfulnes maketh skilfull riches rich valiantnes valiant c. 2 The REPVLSE giuen by the FEARE of GOD. O Man if thou doost anie good doo it in hope of euerlasting honor not of transitorie estimation of an heauenlie reward not of an earthlie recompense Hide and kéepe close that which thou doost as much as thou maist And it thou be not altogither able so to doo yet let thy will and mind be to haue it vnknowne so shall there be no rashnes in thée of anie vaunting what good déeds thou hast done neither shall it bée imputed vnto thée for a fault as time serueth to declare that which thou wast willing should bée alwaies kept secret Thus dooing thou shalt fulfill the twoo saiengs of our Sauiour Christ séeming contrarie to themselues In giuing almes let not thy left hand knowe what thy right hand dooth but let thine almes be in secret and thy Father which séeth in secret shall reward thée openlie Againe Let men sée your good works that they may glorifie your Father which is in heauen Take héed at anie hand that the saieng of our Sauiour to hypocrites agrée not with thée They doo all their works that they may be séene and praised of men Verely the cause that manie misdeedes which otherwise might be withstood are committed O Lord arme vs we humblie beseech thee that the whole course of our life directed thereby we may not miscarrie being assured that it is a welspring of life against the snares of death that who so is filled therwith shall continue sufficientlie fortified in the euill day that it is riches glorie life gladnes mirth and a crowne of ioie vnto them and that such as are guided thereby shall find fauour in the day of death perfect peace and euerlasting life which we beseech thee grant ô Father for thy sonnes sake Amen The third Combat 1 S. BARNARDS golden sentence of the vice insuing HYPOCRISIE is of this nature ô man that it seeketh after things vnaccustomed od singular and vnused to the intent it might spread abroad a zeale of it owne liking whose affection is estranged from Christ delighted with vaine commendations and praises The sorowe of hypocrisie is not in hart but in face hypocrisie is a sheepe in skin a fox in subtiltie and a wolfe in crueltie It would seeme good in shew and is nothing lesse in deed it would not bee thought euill and yet is starke naught in all points It is disguised with a pretended vizard of holines and innocencie that it might the more cunninglie deceiue the simple and drawe weaklings to commit sinne and wickednes 2 The ASSALT giuen by HYPOCRISIE or DISSIMVLATION O Man bicause thou dooest nothing in secret that is good and art known to be such a one as none is the better by thee least thou be hated detested of euerie bodie in all places it shall be good for thee to plaie the hypocrite to dissemble with God and the world Counterfet therefore thy selfe to be such a one abroad as thou art not at home a deuout almoner a godly protestant a zealous Gospeller and an vpright dealer in all thine affaires Make the world beléeue by outward shewes of good déeds as going to the Church frequenting of sermons dailie praier faire speaking kéeping companie with preachers and such like works of christianitie that thou art holie innocent harmelesse honest charitable mercifull though indéed thou be an incarnate diuell a blasphemer a whooremonger a slanderer a couetous miser an extortioner a vsurer and such like Thus shalt thou get credit abroad among men by counterfeting the yoong Saint and yet at home maist plaie the old diuell By this meanes manie haue come to promotion and therefore doo thou as they haue done for thine owne profit and preferment 3 A praier against the former vice O Almightie euerlasting God Father of our Lord IESVS Christ whose will and pleasure it is to be worshipped in spirit truth we beseech thee to roote out of our harts all hypocrisie and dissembled adoration of thy diuine Maiestie all counterfet seruice and pharisaicall deuotion which are vtter enimies to true Christianitie least presuming to offer such an vnclene and defiled sacrifice in thine holie temple we be adiudged with hypocrites to feele the endles torments of fire brimstone in the nethermost hell We knowe that it is not for vs to dallie with thee who knowest our inward thoughts to halt before thee who perceiuest our deuises to dissemble with thee who seest out secret imaginations knowing that the subtilest shift which we can vse and the closest conueiance that we can inuent lieth open before thee bare naked and vncouered For thou canst turne vs out of our cloke of hypocrisie and make vs appeare as we are euen to our owne rebuke and shame It is an expresse commandement set downe in thine holie word ô most mercifull Father that whatsoeuer we thinke saie or doo should sauour of singlenesse and vprightnes And therefore in giuing our almes thou teachest vs what rule we should obserue namelie that we should not doo as hypocrites doo who cause a trumpet to sound out their almes-deedes in the synagogues villages and frequented places where they bestowe their dole to the end that they might be honored of men In praieng also and in fasting it is thy will and pleasure that wee should shew a simplicitie plaine dealing all dissembling with thee ô God and the world set apart For though we may delude men by an extrinsecall kind of religiousnes and precisenes of life yet can wee not outreach the vniuersall

and you burthened but of like condition now at this time your abundance supplieth their want that their abundance also may supplie your want that there may be an equalitie as it is written He that had gathered much had nothing ouer and he that had gathered little had no lacke Herevpon a certaine righteous father admonisheth his vertuous sonne in this sort If thou hast much giue plentifullie but if thou hast little giue also of that little willinglie To the same effect also the word incarnate Iesus Christ I meane saith thus But rather giue almes of those things which you haue and behold all things are cleane vnto you Listen furthermore O man what the scripture saith He shall haue iudgment without mercie which sheweth no mercie To the contrarie whereof the prophet vseth these words Breake thy bread to the hungrie and bring the poore and harbourles into thy house When thou séest one naked couer him and despise not thine owne flesh Remember what heauie doome happened to the rich man in purple and silke who was not condemned bicause hée tooke from other men their owne goods but for that hée gaue not of his plentie abundance to the néedie Was he not tormented in hell and forced there to make euen verie small requests and yet could not obtaine them bicause whiles he liued in this life he denied trifles to the succouries He denied the little crums falling from his table and therefore it was not granted vnto him to haue the tip of his tongue cooled with cold water He would not send his seruants with a little refreshing to the poore beggar and therefore he could not get so much grace as to let his brethren vnderstand his torments for their instruction and amendement But marke O man the seuere sentence of the iust Iudge denounced and thundered out in wrath and vengeance against the wicked goats on his left hand Go ye cursed into euerlasting fire prepared for the diuell and his angels For I was hungrie and you gaue mée no meate and so foorth as followeth in that place verie iustlie and terriblie 3 A praier for the former vertue O Eternall and gratious GOD who by seuere reuengement executed vpon the vnmerciful hast commended vnto vs the contrarie vertue we most humblie beseech thee that the diuine admonition of thy sonne that pitifull Samaritane who cast his eies of compassion vpon the wounded traueller lieng in the high waie betweene Ierusalem and Iericho after that a priest and a Leuite had passed by and ministred vnto him not so much as one little mite of comfort giuen vnto vs in the Gospell may worke effectuallie in our harts namelie to be mercifull as thou our heauenlie Father art mercifull And bicause the sacred Scripture teacheth vs that With what measure we meate vnto others the like they shall meate vnto vs againe vouchsafe that we learning and folowing the sage and sound counsell of Salomon may distribute our temporall riches liberallie with open hand knowing that we shall be recompensed with plentie and may water abundantlie beleeuing that we shalbe rewarded with store of seasonable raine that is for mercie to receiue mercie which thou requirest rather than sacrifice Let the examples of thy seruants and that principallie of Dauid a man according to thine owne harts desire direct vs to the full discharge of our dutie who although he had opportunitie to kill Saule and was thereto incited by the aduise of his warriers had compassion of him notwithstanding refusing to laie his hand vpon the Lords annointed Euen so good gratious God grant vs to deale with our enimies that although they persecute vs most tyrannicallie and most villanouslie intreate vs yet we may put vp all iniuries patientlie praieng for their amendment and referring vengeance vnto thee whose it is by proper challenge Finallie most bountifull Father what gift soeuer thou hast bestowed vpon vs be it either wisdome counsell vtterance knowledge of tongs or other ornament of mind whatsoeuer which anie of our brethren wanting may by the imparting and vsing thereof reape some profit vouchsafe vs that we may be so far from denieng them our helpe and succour that we may be well content to let all that we possesse bee conuerted and turned into their benefit so far foorth as safetie of conscience will suffer and thy glorie allow This grant ô good God for Iesus sake our onelie mediator and aduocate Amen The xvij Combat 1 S. BARNARDS golden sentence of the vice insuing CRaftie and deceitfull dealing commonlie called cousenage is to be abhorred for three notable reasons first bicause it offendeth Gods Maiestie heinouslie in so much that Salomon saith It is an abhomination to the Lord Secondlie bicause it defraudeth and beguileth a mans neighbour with a shew of honest meaning against which default Dauid complaineth saieng Their throte is an open graue they deceiue with their tongs the poison of aspes is vnder their lips againe They haue made their words softer than oile but indeed they are sharpe arrowes Thirdlie bicause the deceiuer is destroied with his owne deceit according to these words Lo he hath trauelled in sinne and brought foorth iniquitie he hath digged a pit and fallen into it himselfe againe Cursed be the deceitfull As for theft we ought to flie from it as from a scorpion and that for three speciall reasons first bicause God forbiddeth vs saieng Thou shalt not steale Secondlie bicause of the danger depending thervpon taught vs in these words He that taketh part with a theefe hateth his owne soule Thirdlie bicause of the punishment belonging therevnto namelie three-fold and foure-fold restitution according to the lawe Leuiticall and losse of life by the sentence of the positiue lawes of sundrie countries besides the plague of al plagues in the world to come fore-told by the mouth of the Apostle that Theeues shall haue no portion in the kingdome of God Where then Euen in hell fire the kingdome of the blacke prince of darknes 2 The ASSALT giuen by craftie collusion deceitfull dealing and theft O Man obserue the course of the time and consider that as euerie one is bent to séeke for his owne aduantage so is it for thée likewise to vse the same libertie Art thou called to be some noble some worshipfull some rich mans steward secretarie chamberline bailie or surueier vse thy place in such sort as thou maist gaine extraordinarilie besides thy wages Art thou in office in citie or countrie Dissemble the faultes of them that are wealthie for rewards and be not too seuere in the execution of lawes and penall statutes For it is commonlie séene that the best Iusticiarie is not best beloued but he that can winke at the offences of such as are of countenance hée carrieth awaie credit and estimation Art thou an artificer an occupier a merchant or of anie kind of trade I counsell thée then to make thy wares though they be starke naught séeme exceeding pure and good be it silke veluet cloth

vs this wholesome counsell and admonition that we should not loue this corruptible world neither yet the things that are in the same And why euen because the loue of God the father is not in him that loueth this world For saith thine Apostle all that is in the world as the lust of the flesh which is to liue in pleasure the lust of the eies which is wantonnes and the pride of life which is ambition and haughtines is not of the father but of the world and therefore wicked and damnable In consideration whereof ô almightie God breed in vs we beseech thee by the vertue of regeneration a hatred of this present world and a loue of the world to come that by how much we are separate and distant from the one by so much we may be knit and coupled in neerenes to the other wishing rather by triall of manie tribulations in this life to arriue in the end at the port of perpetuall peace and endles tranquilitie than by enioieng all this present worldes goods and the variable pleasures of the same which are but momentanie to receiue eternall torments in the lake of restles paine and vncessant miserie Now therefore most mercifull father for that we haue heere in this world no continuing citie but looke for one to come not of dutie by deserts in our selues but of mercie by the merits of thy sonne we beseech thee most earnestlie to weane vs from the loue of this world ô weane vs Lord that wee may be like children weaned from their mothers teates that as they giuing ouer to sucke milke anie more which is a food for sucklings are fed with stronger nourishment as they growe in yeares so we withdrawing our selues from louing the vaine toies and vading smokes of pleasures attending on this life which are the ioies of worldlings may betake ourselues to the meditation of heauenlie blessednes fall in loue therwith and long after life euerlasting dailie more and more the neerer we drawe to our graues For we doo beleeue ô eternall king and vniuersall emperour that the least ioie in heauen if it might be peised in a paire of scales would weigh downe all worldlie delights by thousand thousands yea though they had the vantage of the balance and therefore no doubt they are exceeding great woonderfull out of measure yea such as no eie could euer atteine to see no eare be able to heare no hart conceiue or vnderstand and no tongue vtter or declare Then Lord of thy woonted goodnes giue vs grace to hate this present world with all the pomps and vanities of the same that we may loue the world which shall euer last euen heauen the house of thee ô thou most high God and may dailie and hourelie grone and braie after it praieng continuallie for the time when it shall be reuealed and saieng with feruencie of spirit Thy kingdome come Lord thy kingdome come for the consolation of the elect and the confusion of the reprobate Come Lord Iesu come quicklie make no tarrieng that the ioies of the faithfull may be fulfilled O heare our praiers most holie blessed and glorious Trinitie Father Sonne and holie Ghost one God in vnitie to whom be all praise power and maiestie Amen ¶ The winding vp of this worke conteining a briefe conclusion vpon this theame That victorie is obteined by resisting temptations Drawne out of S. Barnard and englished for the agreement of the matter comprised in this booke WE beare about vs our owne snare wee carrie with vs to and fro in euerie place our owne enimie I meane this flesh ingendered and bred of sinne nourshed and fostered in follie corrupted and defiled with lewd and wicked custome The most subtill serpent vseth this flesh to ouerswaie vs hauing none other desire none other meaning none other purpose none other endeuour none other busines whereabout to be occupied but to shed the bloud of soules This is he that alwaies intendeth mischiefe against vs. In our musings he talketh with vs wittilie he eggeth vs cunninglie and deceiueth vs craftilie he setteth venemous thoughts on fire in our harts he stirreth vp strife maintaineth hatred allureth to gluttonie prouoketh to lecherie spurreth forward to the lust of the flesh prouideth occasions of sin and ceaseth not to tempt mens harts with a thousand mischieuous wiles and dangerous deuises This is hee which bindeth our hands with our owne girdles that the flesh which is giuen vnto vs for an helpe and succour might be made a snare to intrap vs and a downefall to breake our necks But in vs it lieth if we will be vanquished if we will be ouercome and neuer a one of vs shall be ouerthrowne in this combat against our will Thine own concupiscence O man thine owne lust I saie is subiect vnto thee and thou maist if thou wilt ouer-rule it with reason Thine aduersarie may kindle the fire of temptation but it is in thine owne choice to blowe the cole of consent that is either to yeeld therevnto or to withstand it It is in thine owne power thou maist if thou wilt make thine enimie thy seruant thine aduersarie thy vassall thy fo thy drudge that all things may be done for the best in thy behalfe For so the enimie kindeleth in thee a desire of meate he casteth into thy mind thoughts of vanitie and vnpatience he stirreth vp in thee a tickling and itching of lust onelie giue not thy consent to such remptations and how often thou doest gaine-stand them so often thou shalt be crowned I do beleeue all this verelie if we haue the grace quicklie to perceiue these thoughts in our hearts and suffer them not to tarrie long with vs but haue our mind moued with a vehement spirit against them For then our enimie shall depart quite confounded and shall not so willinglie returne to assalt vs againe Neither must we yeeld giue ouer or shrinke any whit albeit the greeuous rage and extreame heate of temptations afflict and trouble the state of our outward and inward man let vs rather choose to burne than to turne to smart than to yeeld The diuell is well knowne to repine at the temporall and spirituall prosperitie of mankind he doth what he can to defraud him of both felicities namelie of heauenlie and earthlie but a great deale more of the dew of heauen than of the fatnes of the earth Heereof we ought at no hand to be ignorant to wit what a rebellious troop of enimies come downe vpon vs forceablie whome it behoueth vs so much the more diligentlie and carefullie to withstand by how much wee see our selues mooued therevnto by great need and then to laie on loade when all the weight of warre presseth vpon vs when the whole strife is come to handblowes whereby the conquered get shamefull captiuitie and the conquerours gain triumphant glorie and victorie For the diuell is knowne to grudge at our good estate pininglie to haue spite at our heauenlie happines howbeit not for his owne sake that he himselfe might enioie it because he lost it without recouerie but for the poore soules sake raised out of the dust and dunghill that he might not approch and come to the possession of that place from whence the diuell himselfe being created in glorie fell shamefullie past hope of rising againe Heereat hee grudgeth most maliciouslie and taketh on too too vnpatientlie that mans frailtie should get that which it deserued not to haue And if peraduenture he go about to procure some bodies losse of temporall things or hauing procured it do reioice and triumph thereat this the diuels doing tendeth wholie to this point that the outward losse might be an occasion of the inward For all this wrestling and fighting against vs is of spirituall wickednesses that they may seduce or misleade vs that they may bring vs into their owne waies that they may conduct and guide vs to the purposed and appointed end which is prepared for themselues namelie to hell and vtter damnation It is the diuels drift to assault vs with euill temptations to egge vs to the committing of sin it is our duties not to consent therevnto not to yeeld to the woorking of wickednes For how often as wee gaine-stand the diuell so often we ouercome him so often we make the angels of heauen to reioice so often we doo God our Lord honourable seruice For it is his will and commandement that we should fight manfullie he helpeth vs that wee may get the vpper hand he ouer-looketh vs fighting he succoureth vs fainting he crowneth vs ouercomming To him therfore be all honor and glory world without end Amen FINIS Imprinted at London by Henrie Denham dwelling in Pater noster rowe being the assigne of W. Seres 1582. Cum priuilegio Regiae Maiestatis