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	love_v	persecute_v	3,099	5	9.6553	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06164	The diuel coniured	Lodge, Thomas, 1558?-1625.	1596 (1596)	STC 16655; ESTC S109564	63,922	90

sooner was he arirued in that cittie but contrarie to all expectation his fame began to increase his studies to be more vehement his ambition more earnest so that he finally promised the Diuell if he would raise him to the dignitie of Papacie he would be his both bodie and soule This condition ratified betwéene them by these steps he presently ascended First became he tutor to Otto the emperor and afterwards to Robert of France making by this meanes diuers famous scholers and attaining thereby many mightie friends At last wearied with teaching which is a great busie trouble he exchanged his Academy into Archbishoprick his rod into a crosier his cap into a miter attaining the Archbishopricks of Rhemes and Rauenna by bribes and by Simony and not content with these but aspiring prowdlie to a higher place at last by many insinuations with the Diuell and promises to be his bodie and soule after death hée attained the Papacie not crowned by the Emperor as a holy diuine and Philosopher but like a most execrable damned Magician Installed thus in the soueraigntie he poisoned those whom he hated peruerted those whom he loued persecuted the professors of the truth hiding so much mischiefe vnder the shadow of holinesse as the world no sooner espied it but they began to detest him And because where honour is attaind it cannot be lost without discontent very curious of continuance of his life and desirous to escape death by magical incantations he so wrought the diuel that at last he gaue him this answer of his fortune Thou shalt liue so long saith he to Pope Siluester for the name of Gilbert he gaue ouer at his coronatiō til thou enter Ierusalem The vain man prowd of this replie fearing neuer in Rome to méet with Ierusalem and supposing the Prophecie extended to the citie in Paltestine where it only had relation to a Minster in Rome he followed banquetting tooke his delight and pleasure leauing nothing vn sought that might further his vanitie and securitie at last in the fourth yeare of his raigne and the tenth day of the first month whilest he sacrificed and said masse in Rome in the Cathedrall church of the holy crosse in Hierusalem on a sodaine he was warned hée should die and at last he perceiued how vainly he was deceiued where vpon moued with repentance and publickly confessing his sins to the people and exhorting to flie the baits of preposterous ambition and eschue the deceipts and magicall illusions of the Dwell he prepared himselfe to the death which sodainly followed charging his ministers amidst the pangs thereof that after his death they should cut his bodie into péeces and so scattered should lay it on a chariot not suffering him to be buried in any place but where they willingly rested At last he dead and his will effected both to shew Gods prouidence and to examplefie his mercie vpon vnfained repentance he was laid in a chariot so mangled and cut péecemeale and was conducted by the horses to the Cathedrall church of Lateran where willingly staying he was worthily burried she wing in his life the vanities of magicke and in his death the effectuall fruits of repentance Thus hast thou heard O Asterius a true and certaine example Which if thou follow the world will reioice in thy conuersion and thy soule shall haue comfort in my counsaile Thou hast wonne me holy hermit quoth Asterius not without sheading of teares and I long to be instructed in a better kind of studie my former delights are tedious to mine ears and my present state dangerous by my sins O Asterius said Anthonie as thou hast liued ill so learne to liue well take the benofite of Gods forbearance least thou be ouertaken with his iustice Thou séest a good matron will rather die then betray hir husband a stout captaine perish ere he leaue his souldiers so play thou by Christ as thy maister obserue him as thy guide follow him as thy iusticer feare him as thy redéemer loue him and learne to die for him who suffered death for thy follies duly bethinke thée now on the gréeuousnesse of sin hourely flie thou the occasions of offence learn in the beginning to resist temptations mortifie thy flesh that hath beguiled thy spirit kéepe thy toung from talking of vanities restraine thy heart from being intangled with the inordinate loue of visible delights séeke solitude flie idlenesse think God alwaies present and suspect sin alwaies egging and come and learne what the desert is and loue to liue with Anthony Great is my desire said Asterius and forward my zeale but I haue a father to loue a mother to content their presence is mine only comfort their absence my miserie Ah Asterius quoth Anthome this as Hierome saith is the Ram and battering Cannon of all pietie that knitteth vs so much to earthly loue as we despise heauenly Harke what Climachus saith It is better quoth he to gréeue our parents thē to discontent Iesus for he created and saued vs they onely loose vs by louing vs Gods loue must extinguish eternall loue and he that will be his must be wholy his Let not thy parents teares draw thée from him least thou increasest eternall teares to thy owne soule when thy Parents inuiron thee like bées and brey about thée like waspes complaining and lamenting propose thou thy sinnes to thy selfe that thou maist ouercome griefe with griefe Thou are bound to forsake thy father for Gods sake neither doest thou hate thy father by comming to Christ but thou makest him happie by producing thée who art sealed to Christ shall the celestiall trumpet of Christ draw thée to battell with the world saith Augustine Epist. 38. ad Laet. and shall thy mother retaine thée She counsaileth thée perhaps saith Barnard to flie solitude by this meanes is contrarious to thy health and her owne chuse therfore of both which thou wilt either to satissie ones foolish will or to loose boths saluation But if thou louest her truly forsake her rather least forsaking Christ to remaine with her she likewise perish for thy cause perhaps thou will say thou are not sure of thy vocation because thou art called publikely But heare what Barnard saith in 107 Epistle to Thomas Vox haec non sonat in soro nec auditur in publico secretum consilium secretum quaerit auditum auditui tuo gaodium pro certo dabit laetitiam si sobria aure perceperis Thou maist say that solitude wanteth thē delights of this life but I tel the with the wiseman Prouerbe 15 better to be called Ad oleum cum caritate quam ad vitulum saginatum cum odio Thou wilt say the solitarie life is subiect to temptations and I tell thée that those who are tempted are beloued and who abide the assault are worthy of the lawrell perhaps thou suspectest the necessaries of life but heare Augustine what he saith lib de Eleemos Thinkest thou that earthly necessaries shall faile thée where

extinguish the studie of vertue mortifie the thought of celestiall things disturbe the memorie diuert the loue and conuert all sanctitie to sensualitie who so is gréedie to get is readie to doe wrong purchase bréedeth much fruit vsurie more hate marchandise much feare all manner of gain al māner of trouble Pouerty is the parent of vertue Wealth the stepdame who contemneth secular ioies deploreth sempiternall Hierome so thought and so writ That vertues and riches could not agrée in one brest vsing in this cause the example of Crates the rich Theban who going to Athens to studie Philosophie cast away a great sum of money thinking it impossible for riches and vertues to agrée in one possession Blessed is he saith a father who hath not followed those things which being possessed burthen man beloued defile him and lost crucifie him Besides all this the miserie and daunger in getting the sorrow and harme in vse and possessing consider the infinitie and affinitie of vices that follow lewd increasing The memorie of death martireth the rich Temporall abundance bréedeth forgetfulnesse of eternall briefly as wéed hath his worme so the worme of wealth is his pride What is a rich man but a liuing dead man Or what can he challenge to be his who hath his wealth Lord of himselfe his mind subiect to his wealth and all estranged from God how shall I cal riches but the chains of sin where pride is coupeled with lust and lust is mounted in this chariot The foure whéeles that draw it are foure vices the abuse of surfet the delicacie of attire the abundance of sléepe and idlenesse and lastly the heat of filthy lust the horses of this chariot are backt by these two guides The dulnesse of sloth and the blindnes of securitie and of purpose are these coachmen without spurs because in y e kingdome of pleasure there should be nothing that might induce sadnes or produce remorse only dissimulation improuidence beare the canapie to shadow mans eie from repentance vntill he fall into the snare of his own damnation Thou blamest me for not being ambitious not considering this that ambition is a subtile euill a secret poyson a hidden plague a srautfull workeman the mother of hipocrisie the parent of hate the fountaine of sinne the bait of offence the rust of vertue the moth of holinesse the blinder of hearts creating diseases of remedies and begetting griefes of medicines Thou willest me to cherish and to norify my bodie but vertue to chasten it for the flesh by euery light motion is subiect to commotion and he that wil sit surelie on an vnbrideled colt must cunningly breake him Pithagoras séeing one of his followers pampering his flesh and affecting belly chear why saith he art thou about to build a prison for thy selfe And Plato vnderstanding what wounds the mind receiued by the wicked inticements of the bodie purposelie chose out an vnhealthfull Academy in Athens that by such meanes he might correct the good disposition of the fare Thus in their blindnesse perceiued these Philosophers that contemplation hath no enemie more capitall then our prowd and fraile flesh O Metrodorus I hate not my bodie but the corruptions therof and I only in this loue my selfe in that I chastise my selfe worthilie said Leo in a certaine sermon So much more euery man loueth himselfe by how much he hateth himselfe for Gods loue Thou persuadest me to wed to encrease the world and I say the world had more néed of wéeding then wedding Thou saiest that mariage is a blessing but I know it to be the sourse of miseries for children being borne make their parents carefull and vnborne miserable liuing vnfortunate and dead desolate To this man the multitude of children bréedeth a ioy to possesse thē but this ioy is extinct if he want to relieue them to that man the want of an heire is noisome who hath toild away life to get great possessions and wanteth a son to encrease his posteritie so that the ones good fortune is the others calamity and each of them desireth that successe wherwith he séeth his neighbor to be excruciat This mā hath lost a swéet boy by death that lamentetha lewd son in life and both of these worthie commiseration for the one gréeueth at his boies death the other at his sons life O scope of mans vanitie where all things that are desired grow tedious and the greatest benefits that are possessed wax troublesome O Metrodorus accuse me not for flying the world for it deceiueth all men the king by securitie the prince by ambition the magistrate by corruption the merchant by misfortunes all men by being the world He that dwelleth in Sodome cannot escape the shower of fire he that loueth Egipt must liue in seruitude and who will be of the world must not be without temptations since therefore God is my portion suffer him to be mine only pleasure since the world is so wicked learne thou to forsake it Leaue thy sandie foundations of this earth to build on the sure rocke Christ honor pouertie for it mortifieth worldlie cares and trauaileth to God without let It is the end of griefe the ground of peace the cleannes of life that deliuereth vs from the cares of this transitorie world and tieth vs to the lawes of eternall righteousnesse studie obedience for it is better then sacrifice Learn humilitie for it norisheth the soul being pure Manna to féed the deuout mind Elebony to purge the ambitious Finally prowd Philosopher learne to correct thine owne life before thou condemne others for he soonest misdoeth that vainlie misthinketh No sooner had Anthony ended this discourse but Metrodorus quite confounded sat eying the ground Asterius amased beheld the heauens Whilest wéeping Frementarius broke out into this discourse Solitarie and sacred behold the fruits of thy wisdome thou hast put obstinacie to silence drawne curiositie to admiration whetted ignorance to contemplation Now therefore what thou hast wrought by word win by examples for as Tully saith examples if they sauour of antiquitie yéeld great authoritie in their proofe and pleasure when they are heard My sonne quoth Anthonie if obstinacie wax silent there is hope he will heare if curiositie admire he begins to affect and since thou in ignorance doest contemplate thy zeale bursteth out into teares which both expresse thy remorse in respect of thy deserts and thy desire to encrease in vertue to seale them therefore to God whom he hath gently sommoned I wil report a true historie as full of admiration as of certaintie and in euent so certaine as they are impudent that impugne it Amidst those lustie mountaines of Italy that deuide the indestious Sabins from the warlike Marsians there liued a reuerend and respectiue father called Menas who forsaking the sollace of the world tooke his only delight in solitarie meditation of whose life there are as many famous witnesses as Samnia hath fortunate warriors This holy Hermit forsaking the resorts of men consorted onely