Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	call_v	love_v	son_n	3,837	5	5.5941	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04705	Policie vnveiled vvherein may be learned, the order of true policie in kingdomes, and common-wealths: the matters of justice, and government; the addresses, maxims, and reasons of state: the science of governing well a people: and where the subject may learne true obedience unto their kings, princes, and soveraignes. Written in Spanish, and translated into English by I.M. of Magdalen Hall in Oxford.; República y policía christiana. English	Juan de Santa María, fray, d. 1622.; Mabbe, James, 1572-1642?; Blount, Edward, fl. 1588-1632, attrib. trans.	1632 (1632)	STC 14831A; ESTC S102311	349,848	530

intollerable and more then they were able to beare if they might not haue the libertie of hauing friends with whom they might communicate and by whom they might receiue some ease of those troubles and care which great offices ordinarily bring with them Now for to giue satisfaction vnto that which is here pretended to be auerred we are to consider That Aristotle and other both Philosophers and Diuines teach which is no more then what experience plainly prooues vnto vs That there are two sorts of Loue or friendship The one Interessall or cum foenore whose end is its proper profit The other hath with it a more gentile noble intent which is to loue and wish well to that which deserueth to bee beloued and this is called Amor amicitiae the loue of friendship The other Amor concupiscentiae the loue of concupiscence And with very good reason for that therein there is not to be found the face of true friendship From these two Loues as from two diuerse rootes spring forth two different sorts of Fauorites The one who for their great parts and qualities haue deserued to carry after them not only the good wills and affections of their equals but euen of Kings themselues And when these abilities are so extraordinary and aduantagious no man can deeme it inconuenient that Kings should more particularly and in a more extraordinary manner apply their affection vnto them Nay it would rather lay a spot and blemish vpon them if notice should be taken that they equally entertaine all or not esteeme and prize them most that merit most to be esteemed For in all good reason there is no greater inequality then to equall all alike Plato said very well That there is not any virtue of that force and efficacie for to catch and steale away mens hearts Nor herein doe we need the testimonies of Philosophers for the holy Ghost saith Vt mors est dilectio loue is strong as death The coales thereof are coales of fire which hath a most vehement flame it beares all away before it And in this its force and strength friendship and loue are much alike And building on this ground I say That very well there may be said to bee friendship betweene a King and a Fauorite for that their soules haue in their birth and beginning or as I may say their first originall equall noblenesse And your noblest friendship proceeds from the soule Very famous and much celebrated was that friendship betwixt Prince Ionathan the onely heire of the kingdome and that worthy noble Dauid And so great was the loue that was betweene them that the sacred Scripture saith That anima Ionathae conglutinata erat animae Dauid dilexit eum Ionathas quasi animam suam The soule of Ionathan was knit with the soule of Dauid and that Ionathan loued him as his owne soule And I further affirme that it is very fit and conuenient that Kings should loue those with aduantage that haue the aduantage of others in vertue wisedome and learning And such should be those that serue and attend the persons of Princes for ordinarily out of that Nursery are these plants your Fauourites drawne When Nabuchadnezzar King of Babilon besieged and tooke by force of armes the Citie of Ierusalem he carried away from thence great spoiles of gold and siluer but that which hee much more prized then all this Treasure were the sonnes of the chiefest Noblemen and such as were lineally descended of the Kings of that kingdome and gaue especiall order that they should choose and cull out those that had the best and ablest parts both of nature and acquisition those that were of the best disposition the most learned and best taught to the end that being accompanied with these good qualities they might merit to attend in the Court and Chamber of the King Et ait Rex Asphenez Praeposito Eunuchorum vt introduceret de filijs Israel de semine Regio Tyrannorum pueros in quibus nulla esset macula decoros forma eruditos omni sapientia cautos scientia doctos disciplina qui possent stare in palatio Regis And the King spake vnto Ashpenez the Master of his Eunuchs that hee should bring certaine of the children of Israel and of the Kings seed and of the Princes Children in whom was no blemish but well-fauoured and skilfull in all wisedome and cunning in knowledge and vnderstanding Science and such as had abilitie in them to stand in the Kings palace And this election fell out so luckily and proued to be of that profit and benefit that amongst those which indewed with these qualities were made choice of for to serue the King there were three of them did excell but one more then all the rest not onely in vertue but in the knowledge likewise of secret businesses and matters of State and gouernment which was Daniel who so well deserued to be a Fauourite to those Kings of Babylon and more especially to Darius that hee did not content himselfe with making him onely a priuie Councellour but the prime man amongst them For hauing set ouer the kingdome an 120. Princes which should bee ouer the whole kingdome and ouer these three Presidents of whom Daniell was first that the Princes might giue account vnto them that the King might haue no damage And as hee was the greatest Subiect and Fauourite in the world so was hee superiour in the vertues and qualities of his person Igitur Daniel superabat omnes Principes satrapas quia Spiritus Domini amplior erat in illo Therefore was Daniel preferred before the Presidents and Princes because an excellent spirit was in him The holy Scripture likewise tells vs that Ioseph was such a Fauourite of King Pharaoh that hee gaue him absolute power ouer all his kingdome and commanded that in publike pompe he should ride in the Kings owne Chariot and in his owne seate and haue a Crier go before to proclaime the fauour that the King was pleased to doe him Dixit quoque Rex Aegypti ad Ioseph Ego sum Pharaoh absque tuo imperio non mouebit quisquam manum aut pedem in omni terra And Pharaoh said vnto Ioseph I am Pharaoh and without thee shall no man lift vp his hand or foot in all the land of Aegypt And well did hee deserue this honour for by his great industrie and wisedome he freed that King and kingdome from that terrible famine besides those many other great and troublesome imployments wherein he was busied for the space of seuen yeares together In the fourth booke of Kings we reade that Naaman who was Captaine of the host of the King of Syria was the onely Fauourite of the King Erat vir magnus apud Dominum suum honoratus Hee was a great man with his Master and honourable And rendering the reason of this his great priuacie with his King and the honour he had done him it is there

Subiects treating them as if they were his children and procuring that not any one of them may depart discontented from his presence which would be the the onely Load-stone to draw all their loue and affection towards him So did that great Fauourite of the King of Syria Naaman whom all the people with a full and open mouth called Father corresponding with him in the loue of so many sonnes or children For those that are seated in so high a place haue great cause for many reasons to procure publike loue and together with the grace of their Prince to haue the good wills and affections of the people for this makes the other to be more durable and firme For this is the naturall miserie of great and powerfull persons that Enuie and Greatnesse go alwayes hand in hand the one still accompanying the other And there is not any poyson like vnto it which moues and stirres vp such violent pangs and passions in the stomacke and more especially if it worke vpon the priuacie and inwardnesse of Fauourites with their Kings as if that it selfe were not a true and sufficient strong poyson Seeing that it is held for certaine that one word of a King nay which is more one angry looke or bended brow hath sent many a Fauourite to his graue For as Salomon saith the life of the Subiect depends on the countenance of the King And if we will not beleeue him let vs see and obserue how many Fauourites escape which doe not dye of that wound or the feare thereof and more particularly with those Kings which are of that condition as one said that there is not two fingers breadth betweene their smile and their sword to the end that this their priuacie might bee had in the lesse esteeme For your best Fauourites are but like your better sort of fruits which are soonest subiect to be worme-eaten For Enuie is a very worme and hath the same qualities as a worme hath and spreads it selfe so farre that it extends it selfe euen to those that haue beene benefited by the Fauourite the couetousnesse and risentment of that which they doe not receiue working more vpon them then the Law of thankfulnesse or of a gratefull acknowledgement for that which they haue receiued So that wee may say That few are they who loue those from whose hand they haue receiued some good because it was no greater And those that haue receiued none that they are therein iniured and wronged So that to qualifie and temper this inconuenience it shall be wisedome in Fauourites and it will concerne them to vse all the meanes they can deuise to effect it to procure to bee wellbeloued And no lesse in Kings to seeke out such as are modest louing affable vertuous honest well beloued and of a gratefull and thankfull disposition CHAP. XXXV How Kings ought to carry themselues towards their Fauourites FOr to resolue this Question and to giue satisfaction to that which is here proposed in this Chapter it being a matter of so tender and dangerous a touch I will first lay for my foundation a true point of doctrine in naturall Philosophie celebrated with that sentence of the glorious Saint Austen Amor meus pondus meum illo feror quocunque feror The plummet which peaseth man and the wings wherewith the heart makes it's flight is loue which doth leade the dance to all the other passions of the soule And as those that saile in a deepe sea with full sailes runne on their course without any danger but when they draw neare the shore they take them downe and ruffle them that they may not runne their ship vpon some shelfe or split it selfe against some rocke so likewise when the heart is lifted vp vnto the loue of God which is infinite goodnesse it may without perill plough the seas of this world and with full sayles cut the Maine without danger of shelues quick-sands or rockes For according to that saying of the glorious Saint Bernard as the cause of our louing God is God himselfe so the measure of louing him is to loue him without measure Causa diligendi Deum Deus est modus dilectionis sine modo diligere As the cause of our loue is infinite so must it be without taxe or limitation wherein there can be no excesse But when the heart drawes but little water and touches too close vpon these things of the earth which haue their goodnesse much limited it will be high time and very fit and conuenient to strike the sayles of our loue and to go on with a great deale of caution and consideration lest this our vessell should sticke in the sands neuer to bee gotten out againe or fall vpon some rocke or other of vnaduisednesse and indiscretion And this is so certaine a truth that albeit the loue to our parents be so naturall and obligatory and so giuen vs in charge by God with the promises of so many blessings on those children which shall cumply with this loue and with so many threatnings on those that shall faile therein yet notwithstanding God himselfe will that therein there should be a limitation and moderation Qui amat patrem aut matrem plus quam me non est me dignus He that loueth father or mother more then me is not worthy of me And the common old Adage saith That friendship must go no further then vsque ad ar as and stop there And howbeit some would haue the limit which is here put to loue to be Death I say that it's limit is Reason and obedience to Gods Commandements For when our Loue shall come to encounter with them it is to make a stand and go no further Our second ground or foundation whereon we shall build is this That in Kings next vnto the loue of God and his Christian Religion no loue ought to be like vnto that which they ought to beare vnto their kingdomes and common-wealths for the end for which Kings were first instituted and ordained was the common good of their kingdomes And as children haue a naturall obligation to loue their parents because from them they haue receiued their naturall being so Kings owe the like to their kingdomes and Commonwealths because next vnder God they gaue them their being of Kings and that power and authoritie whereby they were to protect defend and augment them Vpon these grounds and foundations must that loue and friendship be laid which is to be held with Fauourites Louing them and giuing them power and authoritie conformable to that which for this end shall be thought most conuenient For albeit they as Seneca saith keepe the key of their Kings heart and in matters of secresie and benefits are preferred before the rest yet this must be done with a Christian kinde of prudence and discretion Hauing euermore an especiall care that the force of his loue be not so violent and so boundlesse that to giue content to one sole Fauourite hee discontent all the rest

finde them head-strong For being that they are those horses which guide the chariot of a Monarchie if they bee not well bridled of a gentle and tender mouth and an easie reyne they will play the iades and breake both their owne neckes and their Masters In a word euery King hath or at least representeth two persons one publike the other priuate And therefore his actions ought likewise to be of two qualities In those that are particular let them proceed therein as they will themselues according to their owne guste and pleasure but in those that are publike as shall make most for the publike good Hauing still an eye to it's conseruation and augmentation and to the common approbation of the people And those qualities which formerly wee required in Councellers of State wee here likewise conclude that all of them are necessary for Fauourites And if Kings peraduenture in regard of humane imperfection cannot meete with men so perfect let them bee as absolute as they can possibly light vpon at least let them haue these two qualities of loue and an vnspotted life And let not Kings content themselues that they haue them in a mediocritie but in all perfection For without these two there are not any Statuas so ●●profitable as are such men being not good enough to be slaues or to serue in the basest and vilest offices about a house much more vnworthy to be Fauourites and priuie Councellours And because the heart of man which God hath hid out of sight to the end that he might reserue it to bee the seate and mansion of his loue is hard to bee knowne and the thoughts thereof very secret and hid for that by one and the same instruments it worketh and expresseth it's conceits be they false or be they true it is necessary that by some meanes the truth or deceit of it's words may be knowne for to difference thereby the true loue from the false Amongst other signes and coniectures whereof Kings may make vse for to know the minde of those that are to hold so great and neare a place about their persons and to treate and communicate with them as it were the secrets of their soules let them consider and obserue very well in what kinde of manner they do proceed and haue proceeded with those with whom they haue formerly held friendship and to whom they stand indebted and obliged for curtesies already done if they shall see they carry themselues well towards them and performe all offices of true loue and friendship then may they be induced to beleeue that shewing themselues louing and thankfull to others they will be so towards them And he that loueth not him whom hee ought to loue out of this or that other respect will not loue his King do he neuer so much for him For this difference of more or lesse altereth not the substance nor condition The true loue of Fauourites they being such as they ought to be consisteth as we said already in louing their King dis-interessedly and to aduertile him of all that which is fitting and conuenient for him and that all or the most desire that in their workes and actions for their greater perfection there should be credit and estimation And lastly of all that which according to the more common opinion requireth reformation and amendment for onely the workes of the most high can be wholly inculpable And of that which may in some sort withdraw his Subiects loue from him and aduising him thereof worke so with him for to gratifie them in this or that publike benefit whereby to wedge the peoples loue the faster vnto their Prince and Soueraigne But false and feigned loue that runnes a contrarie course it alwayes hunts after it's owne commoditie it commendeth all whatsoeuer his Prince doth he excuseth it in his presence and qualifies it for good iust and conuenient Which being no other but a tricke of Court-cunning and though they may well march vnder the standard of vnknowne enemies yet are they esteemed and rewarded as friends And notwithstanding all this their Kings backe is no sooner turned but they murmure at him or set others a worke to doe it for them Complaining that in regard of the naturall ill disposition of Kings and great Princes eares facile enough to heare smooth flatteries but too harsh and hard to hearken to the truth they dare not for their liues tell it him not aduenture to giue him the least distaste though it concerne him neuer so neare and that they plainly see the not doing of it cannot but redound much to his hurt And the true reason thereof is for that the former loue more the person of their Prince then his fortune and let him take it ill or well all 's one they will treate truth especially in those things that may concerne his safetie or the good and quiet of his kingdome and their good minde true heart and plaine-honest meaning make them bold to speake without fearing to offend in that their good aduice which they shall giue him But this second sort of Fauourites loue not his person but his fortune And these for their owne proper interest and that they may not hazard their hopes dare not speake the truth though they see the danger before their eyes as persons that would easily alter their faith and loyaltie and take part with him whose sword is strongest and therefore care not though their King fall so as they may stand And of such it may bee suspected that they desire a change like those which in gaming liue by Baratos who for their owne benefit would haue fortune turne from the one to the other their good wishes no longer following their first man as not hoping to haue any more from him then what they haue already receiued not caring to see them blowne vp one after another so as they may get by the bargaine And most certaine it is that those who so much loue themselues and their owne proper interest there is no trusting of them for they haue no loue left either for their owne Lord and Master or any body else For such base soules and vngenerate spirits drowned and swallowed vp in those muddy materialls of Interest and Auarice cannot loue any other thing with excellencie and in a noble fashion And therefore it importeth much that Fauourites bee dis●roabed and stript quite and cleane of all that which goes vnder the name of proper or selfe-loue priuate interest vsefull friendship faction or kindred and that they should bee clothed with a wise and discreet kinde of goodnesse which nor knowes nor can nor will fauour ought but vertue and Iustice and that which is good and honest It is likewise spoken by way of Prouerbe Quien ama à su Rey ama à su grey He that loues his King loues his flocke And he that is in the place of a Fauourite and so neare about his Kings person ought to bee as a common father to all his