Selected quad for the lemma: world_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	love_n	love_v	worldly_a	3,021	5	9.1436	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A22030	A looking glasse for England VVherein those enormities and foule abuses may most euidentlie be seene, which are the destruction and ouerthrow of euery Christian common-wealth. Likewise, the onely meanes howe to preuent such daungers: by imitating the wholsome aduertisements contayned in thys booke. VVhich sometime was the iewell and delight of the right honourable Lorde and father to his countrey, Fraunces Earle of Bedforde, deceassed.; De duodecim abusivis. English.	Lesse, Nicholas.; Augustine, Saint, Bishop of Hippo, attributed name.; Cyprian, Saint, Bishop of Carthage, attributed name.	1590 (1590)	STC 84.5; ESTC S118999	17,805	50

when we euidently behold that the landes and substaunce of a rich man doo declare him to be without witte and iudgment because he loueth those things with the desire of his whole hart which neuer doo render him loue againe For if a man loue gold siluer lands dainty fare fine meates and brute beastes the naturall course of things doo teache vs that none of these can yeeld him loue againe What thing is then further from al reason then to loue that which cannot loue thee againe and to neglect that which giueth to thée all thinges with loue For that cause God commaunded vs to loue not the worlde but our neighbour sith that he can render loue againe for loue which thing worldly goods cannot doo it is well knowne Euen so GOD commaundeth vs to loue our enemy that the same loue may make him of our enemie our freende Let euery couetous rich man therefore who would haue euerlasting riches distribute while he is heere to the poore and needie those riches which are but temporall and doo not continue for euer For if a man will not sell the thing which he loueth how can another man bye that thing which hee coueteth Couetous men are called curssed of GOD. and therefore the couetous men are called curssed of the most righteous Iudge because they which past by them did not say vnto thē The blessing of God be vpon you and we doe blesse you in the name of God Therfore the couetous men are cursed vnhappy who for transitory goods doe goe to euerlasting damnation But on the other side Math. 5.7 Blessed are the pittifull for they shall finde mercie and pittie In deedes of charitie the wil is taken for the deede where the power is not to shew the deede Happie is that man that is mercifull for so much as God in this vertue doth not looke vppon the substaunce and riches but vppon the affection and hart of man The fift abuse A woman without shamefastnesse Cap. 5. PRoceeding to the fift notorious kind of abuse I finde it to be a Woman without modestie or shamefastnes For euen as wisedome doth bothe gette and keepe good manners in men so in Women shamefastnes dooth bring foorth nourish and keepe all honest and good works The effects of shamefastnes Shamefastnesse keepeth them chaste and pure it plucketh in warie respect of life it refraineth from strife and debate it asswageth anger it quencheth the desire of the flesh it doth moderate the desire of the minde it chasteneth wantonnes it banisheth drunkennes it maketh few words it brideleth the greedie desire of the gut and vtterly condemneth theft what more It brideleth and tameth all vice it nourisheth all vertues and whatsoeuer is before God and man acceptable A life which is vnchaste is neither The reward of immodestie praised of men in this world nor rewarded of God in the world to come The reward of a chaste life But the contrarie which is a chaste life is well spoken of among men and reioyceth also in the hope of the blisse to come It dooth winne the looue of men which are liuing and doo perceiue it and to them which come after if leaueth a goodly example of imitation being a pleasant and a godlie memorie It delighteth alway in good manners and agreeth vnto them euermore refreshing the soule with continuall reading and meditation of the holie Scriptures Like doth well agree with like And besides this it keepeth the examples of good which are gone being alway acquainted and ioyned in companie with them that are perfect and honest By what tokens a man shal perceiue the vertue of shamefastnes in a woman The exercise of shamefastnesse consisteth in two things that is to say in the outward behauiour of the body and the inward affection of the minde In the bodie by giuing good examples before men as the holy Apostle saith and in the mind before God wee doo prouide and beginne good works The properties of shamefastnes For the shamefastnesse and chastitie of the body is not to couet other mens goods and to flie all vncleannesse not to eate and drink but in time not to be a gigler and a prouoker of other men to laughter no speaker and teller of false and vaine tales to be soberly apparrelled all things beeing sette in comely order according to godlines in all parts of the bodie as wel in the haire on the head as in the rayment Not to company with the vngodlie neither to looke proudlie or disdainfully vppon any man nor yet wantonlie to cast vppe the eyes to the euil prouocation of other not to goe nicely and trypping in the streete hauing a pace like as it were in a game or a play to be séene and to tempt other therwith To be also inferior vnto no man in good workes to be occasion to no man of reproche or shame to blaspheme or slaūder no man to hate none that is good nor to scorne such as are olde not to meddle with those things which thou knowest not nor to contend or striue with thy better and finally not to blab abroade all thinges that thou knowest These things doo make a mā loued of his neighbor and acceptable in the sight of God The chastitie of the soule and the properties thereof The shamefastnes and chastitie of the soule is to doo those thinges which thou doost more for the sight of GOD then to be séene of men to stay the desire of euill thoughts to esteeme euery man better then thy selfe not to infect thy iudgment with false doctrine to agree with them that are to the Catholique and vniuersal faith to cleaue only to God to presume nothing of thy selfe but to commit al thy dooings to the help of God to be alwaies humble in his sight to offer to our Lord Iesus Christ the chastitie of thy inward minde neuer to make an end or to cease from good works during thy life with a strong hart to despise the present tribulations of thy minde of things worldly to loue nothing but thy neighbor to set and lay vp the treasure of all thy loue in heauen and finallie to be assured that for thy well dooing thou shalt not leese the reward in heauen What especiall benefits ensue by shamefastnesse Shamefastnes is a goodlie ornament of noble persons It exalteth those which be humble making them noble It is the beautie of thē that are féeble and weake the prosperitie of them which be sick the comfort of them that are in heauines the increase of all beautie the flowre of Religion the defence buckler against sin a multiplier of good deedes and to bee short it is the onely paramour and darling of God the creator of all The sixt abuse A Maister or a Ruler without vertue Capit. 6. Vertue consisteth not in the outwarde but inward strength IN this place followeth the sixt abuse namelie a Lorde or Maister

that is without vertue For it profiteth nothing to haue power and authoritie or to rule if the Maister haue not in himselfe the direct and orderlie sway of vertue But this vertue consisteth not so much in the externe and outwarde strength of the bodie which is very requisite and necessarie for such as are worldly Rulers as it is to be exercised in the inward strength in good and vertuous maners For often times a man doth leese the might power to rule thorow the negligence of the inwarde part as it appeared by Eli the Priest 1. Kinges 2 32. Ely was punished for his children who while hée punished not his children with the rigorous and strait rod of iustice when they did sinne God as one that wold be reuenged for their wickednes vpon him sharply punished him as one that consented to their naughtines Three necessary poynts for a Ruler Therefore it is necessarie that Rulers haue these three things in them that is to say terror to be feared good gouernaunce and loue For except the Gouernour be feared and loued his ordinaunce and rule cannot stand Which way a Ruler must get the loue of his subiects Therfore thorow his goodnes and honest familiare conditions let him procure to gette the looue of them which are vnder him and also by iust and discreete punishment Not that he would or shold appeare to reuenge his owne quarrell or iniurie but that the transgression or breaking of the Lawe of God might be punished and so to be had in feare Wherefore while many persons doe depend and hang vpon him hee himselfe must altogether depende and hang vpon God and cleaue onely to him who hath set him in that rule who hath established him and made him to be a stronger man whereby to beare the burdens of many Except the foūdation be good the building decayeth For except a beame be laide fast and sure vpon a stronger thing which is able to beare it all that is laide vppon it shall fall downe yea it selfe also thorowe the very bignesse and waight of it selfe shall fall to the grounde with the burden thereof So a Prince or Ruler except he stick fast to his maker both he himselfe and all that is with him dooth quicklie perrish Promotions do chaunge conditions either to the better or worse There be some who after they be set in authoritie doo become better men and doo cleaue more neere to God then they did before and some are contrariwise thereby made the wurse Example of Moyses and Saule For Moses after hee was made Gouernour of the people he had communication with God more familiarly thē hée had before But Saul the sonne of Cys after he was King thorow his pride and disobedience highly sinned and offended against God Example of king Salomon and Ieroboam King Salomon after he sate in the seate of his Lorde and father King Dauid God encreased made him rich with the gifte of wisedome to gouerne ouer innumerable people And contrariwise after that Ieroboam the seruant of Salomon had vsurped part of the kingdome of the house of Dauid he turned tenne Tribes of the people of Israell which were in the part of Samaria from the true and right worship of God to the wicked and deuillish worshipping of Idols This hath been much seene in our dayes By which examples it is apparant and manifest that some men when they doo come to dignitie doo growe more perfect and better and some againe thorow pride of their aduauncement and rysing vp doo fall and were worse By both the which is to be vnderstood that they which increase in goodnes doo it by the vertue and godly disposition of the mind euē by the onely helpe of GOD and the other that they doo fall by the weakenes of the minde thorow the negligence and small regard they haue to vertue which no mā can haue without the helpe of GOD. Marke well this lesson The man that hath many things vnder him whereof he hath charge hath not the strength and vertue of the mind is no way able to fulfil or performe what he should doo For many things doo bring with thē many troubles and vexations Trust in the Lord he shall nourish thee Therfore let euery man that is a Ruler procure first with all industry of his minde that in all things he may be sure of the helpe of God For if in his dooings hee haue the Lorde and gouernour of all Lords and Gouernours to his helper no man can sette light or despise his ordinaunce rule because there is no power but of God Hee lifteth vp the poore and needie out of the very dunghill and maketh him to sitte with the Princes of his people Likewise hee casteth downe the mightie from their seate exalting them which are meeke and lowlie that all the world might be obedient vnto God and his glory onely exalted The seauenth abuse A Christian man full of brawling and contention Capit. 7. A Most yrksome and pernicious thing is this seauenth abuse which nowe we haue in hande to witte a Christian man full of contention who by faith and baptisme being a partaker and a bearer of the name of Christ dooth against the sayings and minde of Christ delight in pleasures of the world which are transitorie and doo dailie fall alway Whatsoeuer a man loueth it is either for the loue of the thing it selfe loued or for the loue of some other thing got thereby Because all manner of thinges for which a man doth striue doe cause the same strife eyther for the looue that is borne to them beeing a couetous desire for himselfe or for the loue of some other thing which lieth hid vnder an odious and hateful matter As for example warre although it bée odious and an hateful thing yet is it holden and maintained on both sides with a bold and fierce courage for the looue and desire which men haue to winne the victory and for the purchasing of liberty In like manner many other thinges are desired and sought after with contention who may haue them first before another by no lesse hatefull and painefull labour yea and feare then the other which are gotte by most detestable warre The reward of contention is the obteyninge of his purpose for that he loued And therefore a man may perceiue there is no cōtention but for that which is loued that is to say for a louing and a fréendly reward which foloweth to their mind after it is ended Whosoeuer therfore striueth for any manner of thing of this world sheweth euidently and plainlie that he loueth this world How then doth the holy Ghost by the mouth of Saint Iohn forbid that this world shold be loued to whom he saith 1 Iohn 2.15 Loue not the worlde nor the thinges that be in the world The loue of god and of the world are alwayes separated For the loue

of God and the loue of the world cannot dwell together in one hart An apte similitude euen as the eyes of a man cannot behold the heauen aboue and the earth beneath both at once with one looke But let vs search and see whether there be in the world any thing indeede that is to be loued and what is the world which the speech of God forbiddeth vs to loue What we are commanded to loue in the earth We are not commaunded to looue the earth nor the things which come out of the earth but onely our neighbor for whose sake all thinges are made Him thou art commaunded to loue for all other things which doo perrish and fade away cannot goe vppe with vs to heauen But our neighbour is heyre as well as wee of the kingdome which shall neuer fayle and therefore wee must loue together one another hartilie For so much therefore as wée shall not continue alway in the world but shall fayle also with the worlde Wherfore we are commaunded to looue our neighbour we are commaunded not to loue the worlde but our neighbour because yea being on earth he is a part and portion of the heauenlie kingdome although hee be among these lowe Elements which makes him worthy to be loued of all such as are desirers of the heauenlie blisse forsomuch as in the high Country which is the kingdom of heauen he shall be heyre with his bretheren for euer Why the loue of the world is forbid For this cause God doth forbid vs to looue this worlde least hee which so loueth be seperated and made a stranger frō the loue of God That thing then shoulde not be striuen for which a man may not looue because a man bearing the name of Christ must see that he haue also the selfe same or like manners in him that Christ had Who is a Christian man For no man can worthily be called a Christian man except he agree with Christ in maners and good liuing As touching Christ the prophet dooth write of himselfe these words Esay 42.1.2 Beholde the childe whom I haue chosen mine elect my soule is well pleased in him I will send my spirit vpon him He shall not striue he shall not be an outcryer nor extend his voice in the streete Behold Christ dooth not striue or crye out therefore if thou doo couet to be like him in maners striue not least thou appeare to doo nothing but abuse the name of Christ in the Church For God commaundeth them which follow him saying Math. 23.8.9.10 Be not ye called Maisters for there is but one your Maister who is in heauen And call ye not father vpon the earth for ye haue one father which is in heauē For yee are altogether bretheren whom hee commaundeth to make common supplication and prayer after this manner Math. 6.9 O our father which art in heauen hallowed be thy name c. Hée then contendeth and laboureth in vaine to haue a father in earth when hee professeth that both his Country and father is in heauen which Countrey no man can possesse and enioy but hee that refuseth to set all his care on this world as one passing not for it The eyght abuse A poore man proude Cap. 8. TO beholde a poore man proude may worthilie in this place stande for the eyght abuse because although hee haue nothing yet is he puffed vp with an high aspiring minde which thing euen they that are riche men are forbidden to doo Math. 23.12 That they shoulde not be high minded What thing is more foolish then that he who through great pouerty extreame misery is brought low and as it were to the very ground because that in respect of that consideration hee might behaue himselfe lowlie should in this meane estate beare a proud hart against GOD The Angels cast down from heauē for pride For this fault euen they that were created in the high habitacle of heauen were deiected and thrown downe from thence Wherefore then will he be proud and high minded heere on earth as though he were a man of exceeding great power who before al other men shold cary and behaue himselfe both humble and lowly But that the poore people shall not beare their pouertie heauenlie with sorrowfulnes and sadnes of heart let them heare what they shall receiue of God hee saith Math. 5.3 Blessed are the poore in spirit for theirs is the kingdome of heauen For the mercifull Iudge dooth handle all thinges so indifferently that to them to whom he hath not giuen the riches of this worlde he giueth the kingdom of heauen that he may be a rich man in the glorious place who on earthlie things hath not sette his care or delight A christian caueat for poore men Poore men therefore must take héed least while in pouertie neede they passe ouer the pleasure and kingdome of thys world they should through the lacke of wisedome leese also the kingdom of heauen Marke this well and it will returne to thy benefite For although by the order and dispensation of God they doo liue in earthly pouertie yet they may endeuour to bee poore and meeke in spirit For the kingdome of God is not promised to all poore men without exception indifferentlie but to them onelie in whome the humble and lowly meekenes of the hart dooth accompanie the want and lack of outwarde riches Why the poore are called poore in spirit Because an humble poore man is called poore in spirit who whē he is outwardlie poore needie doth not inwardlie extoll himselfe with a proude heart for the lowlines of the mind shal do more to the attaining of the kingdome of heauen then the temporall pouertie lacke a worldlie riches For meeke and lowly men possessing riches may be called poore in spirit whereas those that are proude and yet haue nothing without doubt are dispossessed of the blessing which is promised to the poore in spirit Of bothe these sorts the holy Scripture speaketh on this wise Prouerb 13.7 Some make themselues rich although they haue nothing and some make themselues poore albeit they haue neuer so great riches The rich man then béeing poore in spirit is as a poore man notwithstanding al his riches and the poore man that is proud in hart is as a rich man although hee be naked and poore Hūblenes of the minde is a glorious pouertie It followeth that humblenes of the minde is a noble and glorious pouertie and the proude stubbornnesse of the hart a foolish kinde of riches Therfore poore men must haue in mind what they are and because they cannot obtaine in worldly goods what they wold haue let not their hearts be puffed vppe with pride as though they had all that they cannot haue The ninth abuse A wicked and an vniust King Capit. 9. The office of a King and what his name importeth NOw come we to a capitall abuse