Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	affection_n	child_n	love_v	4,289	5	6.4927	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07610	A mirrour for Christian states: or, A table of politick vertues considerable amongst Christians Divided, into three bookes. Reviewed, and augmented, by E. Molinier, of Tolose priest, and Doctor of Divinitie. And by him dedicated, ro [sic] the most illustrious lord, the Lord Cardinall of Valette, Archbishop of Tolose. Translated into English, by VVilliam Tyrvvhit, Sen. Esquire.; Politiques chrestiennes. English	Molinier, Étienne, d. 1650.; Tyrwhit, William.	1635 (1635)	STC 18003; ESTC S112798	133,530	388

Souldiers of Cadmus rise up and iussle each other appearing and perishing in a moment And truly J must confesse that this conceit had almost perswaded mee to commit Paricide and as the Lamias to smother mine owne Creature in his Cradle For it being perhaps like those untimely Productions which according to Physicall tenets are not vitall it had beene more advantagious for him to have received death with Patience than to have expected it with Apprehension specially since parents have absolute power of life and death over the babes of their braine and that in this case onely a voluntary death may with honour prevent an ignominious end But fatherly affection taking advice in favour of his children hath suppressed this first motion perswading me it tasted more both of Humanity and conveniencie to abandon it than to kill it Now whether Reason hath rightly advised me or self-Selfe-love deceived mee I blame not my Friend If any fault bee committed I desire not they should beare the blame I will therefore expose it to thy Iudgement and lay it open to thy mercie It may happen upon the like good Fortune as those forlorne children doe whose hazard often proves more advantagious to them than their Parents providence their Fates relieving the infelicitie of their birth but howsoever it shall please God to dispose thereof I dedicate it to his Honour and thy service and the designe it hath to become usefull to those who please to entertaine it will as I hope cause it to deserve from them if not praise yet at least favour and pardon The subiect is not new as touching the matter but onely in the invention order stile and way of handling the same Now to the end to deliver thee a just account of my designe and that you may know what you are to expect from mee in this worke and how I proceed I am to let you understand that here I speake of the Politicall Art as Cicero did of the Oratorial in his Book De Oratore where he rather treateth of the Eloquent than of Eloquence of the Orator than of this Art so my obiect in this discourse doth not properly touch upon the Art of Policy but on the Politicke person not on the matter but the man not on the Formes Lawes or Maximes of States but on the vertues and qualities proper for him who governes by his Councell or by administring Iustice under the Authority of asoveraigne Now since God is the finall end of man and consequently whatsoever concerneth man the soule and body the spirituall and temporall ought equally to ayme at God and for the taking a true sight to receive the rule and conduct thereof from his divine Law I therefore consider Politicke Vertues with the Order habitude and reference they ought to have to this finall end Since humane Society whether Ecclesiasticall or Civill ought onely to tend to the happy societie of Saints and that in vaine the Ecclesiasticall part endeavoreth to draw them thereto if the Civile divere them The Name Arist Non est amicitia inter Deum homines The same Subiect giveth it the Name of Christian Politicks for the Pagan Philosophers who have treated upon this Subiect having not acknowledged God as the finall End of man but holding there could not be any amity or correspondency betweene two so infinitely distand they have therefore not referred either civill society or the direction thereof to this end So that Christians who knowing and adoring the true God and apprehending by Revelation his great love towards us and how he being our Center and Beatitude we ought to referre all to him cannot in this case finde in the Books of the ancient Sages any exact or perfect rule herein but are to deduce their principles from a higher spring and to levell their marke at the true obiect if they desire to draw a true and direct line Besides as the Apostle saith IESVS CHRIST is the onely Corner stone that ought to be placed which is to be understood not onely of what concerneth Faith but of whatsoever belongeth to manners life administration of Offices and conduct of affaires The order and division of this Discourse followeth the nature and quality of the subiect and as the Politicke life consisteth not but in Action and since in euery Action three things are necessarie that is to say What we are to do our Will and Power to effect the same so doe I divide all my Worke into three parts The first whereof treateth of the qualities causing the abilitie to know what is requisite or profitable for publicke good The second speaketh of such parts as are fitting for the perfectionating the honestie and integritie to will and desire the good hee knoweth The last discourse to of such sufficiencies as adde vigor towards the production thereof The Wisdome Love and Power of God go verneth all things on Earth The light heat and force of the Sunne inspire soule and life into all this Elementary World Wisdom Goodnesse and Power are the three motions in Policy These are the three darts of Iupiters Thunder the three tines of Neptunes Trident the three Lillies adorning the Armes of our King Funiculus triplex diff●●● 〈◊〉 pu●● The Style It is the triple cord whereof the wiseman speaketh very hardly to be broken As for my stile or way of writing I have desired to follow the iudgement of that Romane who sayes The most efficacious way of speaking or writing is to ioyne Eloquence to VVisedome perswasive words to firm and solyde reasons And in this sort have all the Antients proceeded not Ethnicks onely but the first Fathers likewise of the Greeke and Latine Church The meerely Scholasticall straine is good and profitable in other subiects but in this it would appeare over punctuall and smallie civill and the Orator onely adorned with a pomp of ill placed words tends rather to ostentation than instruction But when both these the one having quitted her strictnesse and roughnesse the other her colours and curiositie doe unitedly ioyne in the same Oration the one by contributing sinewes the other ornaments the one force the other lively Graces the one what profiteth the other what pleaseth they iointly yeeld what severally they are unable to affoord Flowers and Fruit Pleasure and Profit But though I be farre from attayning this point yet have I at least endeavoured to approch It being sufficient glory for me to have known and followed the better forme Those who onely affect rhapsodies of resemblances adaptations similitudes and heaped Authorities who frame not a body but a monster of discourse shall not perad venture finde here wherewith to satisfie their conceptions For I will at first confesse I have not imployed my time in searching common places nor in turning over the tables of Bookes to swell my volumes with the spoyles of others The precise and necessary authorities for the proofe of what I speake see me to me sufficient leaving superfluities to those who

it before it appeares whereupon sufficiency becomes unserviceable and no sooner doth Philips gold begin to shine but Demosthenes his mouth is stopt so soone as the eyes are dazled Eccl. 20. the mouth is silent saith the Scripture Besides this passion is a mist darkning the understanding causing it to resemble the sore eye not seeing things as they are but as it selfe is not receiving the true colours of objects but imprinting therein its owne So the spirit preoccupated by private interest cannot in consultation discern the truth of things regarding only its proper vice in all places and even in publick ayming only at his owne particular his profit is a perpetuall object unto him in all his counsels he in all things seeth his beloved gold he finds it all over changing into gold not as Midas all he toucheth but whatsoever he seeth Whereupon Tacitus uttered this true maxime Tac. l. 1. hist That private profit is the poyson of sound judgement and of the right affection of men And Titus Livius Tit. Liv. l. 22 That private affaires have at all times and ever will corrupt publick counsels Wherefore Aristotle in his Politicks saith Arist lib. 3. Polit cap 3. The Thoban Law forbade all men from medling with the publick who had not abstayned for ten yeeres from all traffique and merchandize Yet is not this all when we say how this passion hindereth good counsels blindeth the spirits and deregulateth our wils It farther produceth more fatall effects when power furnisheth us with instruments for malice It is the nature of fire never to bee satisfied with flaming proportionably to the combustible matter it meets with if it finde no subject to work upon it quickly goeth out if it have small nourishment it burnes slowly and as though abundance made it hunger-starved the more it findes the faster it devoures it and the more it consumeth the more insatiable it appeareth This is the lively image of covetousnesse which as fire converteth all to his private advantage The matter it findes quencheth it not but quickens it gayne slaketh it not but provoketh it it is petty in the poore ardent in the rich but ravenous in great ones and when at any time it fals upon a great fortune augmenting and mounting like fire it ruines Cities and layes Empires wasle They whom the fire of passion doth once enflame become absolutly blinded the like happening to them which David said The fire is faln upon them and they have not seen the Sunne They consider not that there is nothing so shamefull and base as profit drawn from the groanes of miserable persons it is as much as Saint Basil saith to make our selves Horse-coursers Hucksters and Pedlers of publick calamities And as husbandmen desire raine and ill weather to cause their graine to grow so those not only desire but which is worse they covet to extend and amplifie the peoples afflictions to rayse themselves out of their ruines and to force them to shed teares to ripen their gold an accursed harvest of so fatall a seed That Emperour who raysed tribute upon urine S●●tonius i●Vespasiano was perhaps only to bee laught at but those who by their concussions and violences force the teares of afflicted people to become tributary to their avarice perpetrate not only a base but an inhumane act Now though as to this other the mony thereby raysed is muskefied to themselves yet is it most stinking both to men who curse them and to God who condemnes them Therefore the great mischiefes which covetousnesse hatcheth having regard only to private interest sufficiently shew how important and requisit Integrity proceeding from Iustice is to him who undertaketh a publick charge who is not to reflect upon what is permitted to his power but what is committed to his faith It is a holy depositure which faith ought to observe not suffer covetousnesse to convert it to its owne use or rather abuse And if the Law terme that sacred which is deposited into the hands of particulars how much more is that sacred which is committed to publick trust Integrity breeds fidelity affordeth good counsels nourisheth prudence enlightneth the spirits regulateth desires rightly disposeth affection towards duty suffering it selfe neither to be corrupted by profit nor made flexible by favours nor vanquished by feare nor altered or allured by time to violate right and justice It is inseparable with the love of publick good which is the highest and most orient pearle in the crown of Politick Iustice CHAP. 17. Of love to publick good being the last duty of Politick Iustice towards the publick IVstice taken in its proper signification Arist lib. 5. Ethic. cap. 1. is the only one among all the other vertues reflecting upon the good of others nay it selfe is the good of others saith the Philosopher in his Ethicks For all the profit of a just act casteth it selfe out of him who doth it upon him for whom it is effected As it is said of the Sunnes heat issuing as by starts and reflexion out of its sphere The Sunne casteth his beames upon all things notretayning them for himselfe so the profit proceeding from justice doth wholly diffuse it selfe upon others the merit of it only remayning to it selfe And to this vertue doth that golden world belong which Seneca spake of vertue in generall Her reward is Seneca Ep. Virtutis pretium est non posse pretio capt that she cannot be allured by reward She proposeth to her selfe the sole interest of others not only without regard of her particular profit but at the cost of her proper interest casting them at her feet in discharge of her duty and rather than to violate right and reason shee is ready to renounce all dignities as Phocion did his country and as did Aristides or life it selfe as Regulus Nay if it so happen as it sometimes may that shee must either renounce her renown or wrong her conscience in this extremity the Magistrate pursuing justice is rather to chuse to bee good and appeare wicked than to bee really bad and seeme good in the sight of men since in his solicitude for their safety hee will not feare their censures for the people often judge rashly of the actions and counsels of superiours and in this case justice requireth not the opinion of men but their profit and slighting what is sayd searcheth what should be We must remayne stiffe saith Seneca in the execution of a just and honest counsell Sen. Ep. 81. even against all opprobries and infamies No man seemes more to esteeme vertue than hee who not to lose the conscience of an honest man doth not at all feare when occasion is offered to lose renown But justice framing man in such fashion as for the good of others he neglects himselfe it becomes a vertue proper to those who have the managing of other mens affaires and among all Arist lib. 5. Ethic. cap. 1. Virtus sola ex omnibus

and in not imploying it but in just enterprises and conformable to his holy Will by a pure and upright intention For when wee abuse Gods Benefits or alsume the Honour thereof to our selves or when we imploy it only to our own particular profit or when we make use thereof against the Giver God ordinarily revoketh his guifts or turneth them to the ruine and Confusion of ungratefull persons Whereupon wee see in History and dayly Experience that those who have the greatest good Fortunes and Prosperities in this World often fall upon most fatall and unfortunate ends Wherein wee are to acknowledge the Iustice of Gods Iudgements in the chasticement of their ingratitude CHAP. 9. Of Fortitude and Courage IVstice often encountreth divers impediments in the execution of the good it designeth Le ts I say so strong sometimes and so violent as Authority cannot overcome them nor can good fortune divert them if Fortitude and Courage breake not through and surmount them Fortitude therefore is a right necessary vertue to performe and execute by overcomming all opposite resistances And it is hereof we are now to treate Nature hath imprinted in all things a certaine inclination not only to procure good and avoyde evill but even to resist things contrary eyther hindring the pursuite of what is profitable or casting in our way what is hurtfull unto us Fire hath a naturall propension not onely to raise it selfe aloft from interiour places not agrecable thereto and to tend to its naturall sphere and convenient residence but moreover to resist all things corrupting it or hindring its mounting Water hath not onely an inclination to slide toward the Sea the place it seekes for but a swiftnesse and violence to make it selfe way over bankes ditches rockes and mountains resisting her course A stone besides the weight causing it to fall to its center hath the strength and hardnesse to crush and breake things opposite to its descent All living creatures besides the naturall appetite inciting and drawing them toward objects pleasing to their senses are besides stirred up by a secret instigation to arme themselves either with beake teeth nayles or other naturall weapons against whatsoever shall hinder them from the approach or enjoyment of those things they affect Man likewise is not onely endowed with the concupiscible apperite inclining him to the purchase of things sutable to his nature and to the avoyding their contraties but with an irascible appetite likewise serving him as a spur and affording him vigour to fight against all resistances restrayning him from the good hee aymeth at and against all mischies attempting and assalting him The flashes and motions of this irascible appetite as hop bold nesse and choler the three principall passions of the irascible being well ordered and conducted by reason serve as souldiers to vertue to fight under her Ensigne against such difficulties and resistances as shee encounters in the execution of her designes So Saint Gregory of Nice Greg N●ss Nemesiu l. 4. Philos ca. 13. Iraest armigera concupiscentiae elegantly termeth Choler a souldier under the pay of concupiscence fighting for her against all things opposing her pursuits A souldier arming himselfe in loves quarrell to overthrow and surmount whatsoever shall crosse her desires Now if Temperance doth so evenly regulate the desires of love as to cause man not to love or desire but onely what is conformable to reason In this case the motions of the irascible part arming themselves against oppositions are just and reasonable and serve as instruments for vertue For the Stoicks were in the wrong in condemning all Passions as vitious As Lycus King of Thrace who destroyed al the vines in his kingdome because Wine inebric●ated the passions Hier ep ad C●esiphon contra Pelagiu Ex homine passionem tollere hoc est bominem ex homine tollere and in striving utterly to bereave us thereof since passions are naturall to man vice being not derived from nature but from the will Wherefore the Philosopher rejecteth this Proposition as false And the church it selfe at a famous Councell in Saint Hieromes time condemned as heretickes certaine Anachorites who would introcuce a kinde of Apathie and impassibility Since saith this holy Father he who wholly taketh passions from men doth as much as he who breaveth man of his humane nature Nay I will say more it is to rob man of the spurre toward vertue For God hath ingrafted these transports and motions in man not to follow them as bruit beasts without reason or restraint but to make reasonable use thereof as provocations exciting us to the eschewing of ill and pursuit of good Reason sheweth man both good and ill the Will inciteth us toward good and diverteth us from ill Passions well ordered by reason serve as spurs to the will to put her forward with more ardour and vehemencie whither reason conducts her and her motion leads her But chiefly when the good which vertue proposeth is difficult and hardly to be executed for vertue at such times intreates the passions of the irascible to lend her strong hand and as souldiers to take armes for her assistance And presently at her summons Hope the first motion of the irascible begins to arme and to put her in heart Hope is seconded by a generous Audacitie as with a second Champion who surmounting the consideration of all obstacles which might stoppe his course exposeth and puts himselfe forward without all feare of danger to such meanes as may serve him to execute his resolution But if the resistance of wicked persons oppose and crosse him Choler as a third souldier comes to the rescue which pricking and awaking the soule as with a quickning sting heats and inflames her with a holy violence against iniquity But by reason these three souldiers are dangerous if they be not moderated by the lawes of good discipline and in that hope may prove rash Audacitie foolish and Choler precipitate Wee are therefore to be warie lest presumptuous Hope engage us not in desperate enterprises indiscreet boldnesse into impossibilities blinde Choler into inevitable ruines But rather that consideration guiding Hope discretion boldnesse and reason Choler vertue by this meanes may employ these three Champions in the sage valorous and happy execution of her intentions For there is this difference betweene those who follow the violence and brutalitie of their passions and others who regulating them by reason make use of them onely as incitements towards vertue that the former foolish cast themselves upon the very swords point which nature hath given them the latter imploy it prudently to the right use the former hereby finding onely therein their ruine the latter extracting thence their glory Those if they enterprise any good action suffer themselves to bee transported precipitately to their downefall soone losing their fyrinesse in the progresse of what they undertake The second governing their transports by judgement revigorate their resolutions the further they engage themselves in dangerous

women Wherefore Plato Lycurgus and all such as have either described or erected Republikes have before all things recommended the good instruction of youth since one cannot expect other than crooked trees from ill set Plants Nature as yet soft and tender easily slides as water on that side to which education turnes her it inclineth as doth the young tree on which side soever one bends it receiving as white paper all impressions thereon engraven either of vertue or vice of cowardise or courage This caused Socrates to bee so curious in drawing to him all the yong youths of the most illustrious families in Athens Plutarch in Alcibiade to frame them by Philosophicall instructions by lively and fervent exhortations and by the sharpenesse of his reprehensions often drawing teares both from the hearts and eyes of his tender Disciples who after became those couragious Captaines and generous Magistrates whose immortall memory all after-ages have conserved and honoured And the ancient Romans placed all the youths of most noble families who by the priviledge of their ranke were after called to highest places in the Republike with those great States-men whom even to this day we admire and reverence to the end their conversation instructions and example might betimes inspire and infuse in those tender soules the seeds of their vertues and the generous instinct of their grandeur and courage For Lyons whelps learne not their generosity but among older Lyons so as if they be bred among other domesticall creatures their education bastardizeth their nature and the under growths of Palme trees transplanted neare to vulgar fruits become barren but planted neare male Palme trees they afford their fruits shew what is in them and make it appeare what they are So great power hath education and culture not in men onely but even in bruit beasts and Plants 3 To be free from ambition and from the inordinate love of dignities But Physitians informe us that the bodies tumor resembles its good liking though it notwithstanding prove its ruine So Ambition being the hearts swelling counterfaits the greatnesse of courage yet doth it prove the owners destruction And herein divers deceive themselves who imagine to traine their children in vertue and generositie by imprinting in them and causing them together with their milke to sucke vanitie and the ambition of dignities though in truth there is not any thing which makes them more base or lesse worthy of what they wish for on their behalfes The Philosopher affirmeth those creatures to be most hardy and generous Arist lib. 3. de part●●us animalium which have the least hearts because naturall heat cannot so well warme and inflame with courage a great as a little heart as fire both better warme a small than a great house The world commonly cals those who ambitiously ayme at honours men of great heart and the despisers thereof men of a little heart But when they come after to the triall they soone see the vanity of their Iudgements Since those who they supposed to have had so great hearts basely shrinke at any resistance as great bladders full of winde which lose all their swelling upon the least prick wheras those who seemed to have so low and little hearts discover upon occasion the greatnesse of their courage Wee then see the fire of vertue heats not those hearts which are full of ambition and swolne with vanitie but theirs doubtlesse who rightly reflecting on themselves appeare lowly hiding their magnanimity in their humility So as one of the principall dispositions to the greatnesse of courage requisite in a Magistrate is to be free from am●itious Passion which softeneth the heart as it swels it taking from them as much fortitude as it affords them vanity It belongs not to any to shew himself generous by his generosity to validate his offices but to him who knows how to despise them and I cannot conceive how those who pursue them should thus prostitute them there being none who truely know how to honour them but those who slight them Th' one passion feedes the other love rayseth feare hee who in offices more affects honour than obligation doth more feare the losse of dignity than of vertue and this irregular love captivating him to so base a feare causeth him to prostitute his charge to impiety Wherefore to cut up this mischiefe by the roots we are to extirpate this disordinate love of honours and dignities out of our hearts If thou wilt cease to love thou wilt leave to feare said Seneca to Lucilius and feare once displaced Sen. Epist 5. De●●●es timere si amare de ●er●● courage is at liberty to exercise upon occasion the heroicall acts of generositie CHAP. 13. A pursuit of the same subiect THe love of honours ought to succeed a better love and the feare to loose honours the feare to forsake true honour by committing any unworthy act If this love maintaine this feare this apprehension will censure true magnanimity of courage It is sufficient testimony of magnanimity to be fearefull in this wise It was to this feare saith Plutarch in the life of Cleomenes that the so generous and magnanimous Spartans erected a Temple signifying thereby that the feare of committing any thing against their duties was the nurse of magnanimity But the most noble love is to love God the greatest honour is to seeke his glory and the most generous feare is to dread to offend him Thy words have made my heart tremble sayd the Prophet David he trembled before God Psal 118. A verbis tuis trepidavit cor meum and was confident before princes proclayming his pleasure unto them before Lyons tearing them in peeces with his bare hands before the armed Golias assaulting him without any weapon save a silly Sling This assurance which he shewed before men proceeded from the feare he had in Gods presence The Tree though never so well rooted forbeares not to shake towards Heaven but stands stiffe to ground and the same winde causing the top to tremble reinforceth the root The heart yeilding to coelestiall feare knowes not how to dread any earthly thing and the same apprehension causing it to tremble in Gods pres●nce makes it immovable before all the baytes threats and assaults the world can afford When Iustice or Gods honour is any way interessed wee know not how to feare any but God sayth the great St. Basil Bishop of Caesarea to the Emperour Valens his President who pressed him in his Masters behalfe by all sorts of threats to subscribe to a point by him propounded against the true faith To whom the President having replyed that he never met with any man who answered him in such a sort happily thou hast never met with a Bishop replyed this generous soule we are really to confesse the true fourse of great courage necessary not onely for Bishops and Spirituall Princes but for those likewise who governe the Temporall to proceed from the zeale to Gods