Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	child_n	good_a	love_v	6,316	5	6.3785	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03850	The nobles or of nobilitye The original nature, dutyes, right, and Christian institucion thereof three bookes. Fyrste eloquentlye writte[n] in Latine by Lawrence Humfrey D. of Diuinity, and presidente of Magdaleine Colledge in Oxforde, late englished. Whereto for the readers commodititye [sic], and matters affinitye, is coupled the small treatyse of Philo a Iewe. By the same author out of the Greeke Latined, nowe also Englished. 1563.; Optimates. English	Humphrey, Laurence, 1525 or 6-1589.; Philo, of Alexandria. De nobilitate. English.	1563 (1563)	STC 13964; ESTC S104304	130,119	392

feates and learne so muche art skill by vse as is requisite in any general at the least in a meane captaine For without a Captaine an army is as said Epammondas as a faier beast and Philip those rather an army of harts vnder the conduct of a Lion then of Lions conducted by a hart For the chiefe parte of warlike successe consisteth in a stout and polytike captaine But the efficient causes and limits of war may be For the flocke For the law which deuise Alphonsus king of Arragō gaue in his armes Wherto this also may be added For the prince For in the Princes is comprysed the Realmes safety And thones life dependeth on thothers welfare I meane a godlye kinge as Iosias Ezechiel Dauid or suche like who emploied their seruice to the king of kings and established intheyr Realines sincere religion Otherwise counsl I none to warre eyther to bolden Idolatrie or strengthen wyckednes with worde or deede Rather oughst thou wythstande hym wyth thy Councell not force to hinder hys attempts Wythstande hym I saye with patience not power And feare rather god then man For hys flocke the shepherd For theyr countrey the Codries Decians and Curtians die Iustest is the quarel for lawe and fayth If the whole consent and concorde of all or the moste parte of the good ioyne bee they stirred of zeale God callyng them for hys glory to obtaine what they coueyte then knowe they this last and extreame remedy to bee moste commendable Howe muche more detestable they are who not defende but betraye theyr countrey As Tarpeia Roome Or theyr Prynce As Pyrrhus Phisician whom Fabrit●us sent backe bounden Or the law and relygion whiche happeth as ofte as relygious cay tifes to esiablishe theyr pryuate gaines and dignities receiue into the bosome of theyr Countrey a straunger and forren Prynce Nor haue regarde of ought so they may with foren violence mayntayne theyr olde rooted superstitious opinyons and retaine the Roman heresies Contrariwyse shall oure Noble man demeane hym selfe And bende all hys myghte and mayne agaynste forren force Not raunsome or mayntayne his fanly with the destruction death of bys countrey Mischieuous is this pol●e●e with the losse and ruyne of the Realine to stablishe theyr pryuate opinyon and accomply she theyr owne luste O horrible treason wantinge worthy cerme Towardes the multitude cke and commen sorte some duties muste bee obsecued that Nobilitie maye as it were flowe into all mens hertes To winne them with curtesy not affray them with cruelty Whereof muche maye and somewhat hath ben sayde Which here it needeth not tediouslye to repeate or other lyke causeles to heape Aristotle mencioneth in his Politikes an horrible othe vsed in certaine states consistinge of the regimente of sewe Nobles in maner thus I will hate the people and to my power persecute them Which is the croppe and more of al sedition Yet to much practised in oure liues But what cause is there why a Noble man shold eyther despise the people or hate them or wrong them What know they not no tiranny maye bee trusty Nor how yll gardē of cōtinuance feare is Further no more may Nobilitie misse the people then in mans body the heade the hande For of trueth the commen people are the handes of the Nobles sith them selues bee handlesse They labour and sweate for them with tillinge saylinge running toylinge by Sea by lād with hāds with feete serue them So as wtoute theyr seruice they nor eate nor drink nor are clothed no nor liue we rede in the taleteller Esope a done was saued by the helpe of an Ant. A lyon escaped by the benefite of a Mowse We reade agayne that euen Ants haue theyr choler And not altogether quite the Egle angerd the bytle bee For albeit careles and safelye thou despise eche seuerally yet not without perill prouokest thou all vninersallye Right godly therefore and wisely saith Augustine The multitude is not so contemptuous for theyr symple power as dreadfull for theyr huge nomber For many litle wormes may slay And cast ought mids a swarme of fleas shal it not be eaten Wherfore neither sharply nor rigorously nor tirannously must they entreat the people Sith no mans power may match the might of many Rather must they loue them as the greatest and befte parte of the common wealth And bee they subiects they are so muche more to bee loued for they yelde them theyr labours whose profites they enioye As the father to his children the king to his subieccs the good husbandman to his grounde so ought the Nobility be affectioned towards the commens Whom they ought winne and ioyne to them by vertue as a moste effectuall charme But howe loue is purchased and entrie made into the myndes of the multytude Excellentlye learneth Cicero in hys seconde booke of dutyes Whome I leaue the Nobles euen agayne and agayne to pervfe And this is the firste parte concerning theyr countrey commen welth The other is Agremēt of the Nobles that Nobilitie agree not onelye with the people but euen liue and loue within it selfe For hit suffiseth not the Commens and lordes agree but also it both beseemeth and behoueth the Lordes bee sowdered amongs them selues Sith hence also spryngeth Ciuill iarre and dyscorde For stoute stomakes cannot beare pryuate grudges withoute the commen misery and calamitie which wel wytnesseth the rage and madnes of C. Cesar and the twinninge of Cn. Ponpeye the great from him his father in lawe whyche caused the alteration of the state and newe countenaunce of the Empire For this is no play or pageant nor any counterfait combat or stage Tragedy sweatelesse or bloudlesse nor Homeres fraye twixt froggs and Myse But the frayes and combats of Noble and myghtye men are as the graspinges of Lions or giants warres who ioyne with greate power greater stomakes but greatest peril of eyther part Although nor Lion deuoureth the Lyon nor dogge the dogge nor wolfe the wolfes kynde So as nature it felfe withoute other reason sufficientlye crieth oute on it For it is as if the limmes of one selfe body should iarre Were it not monstrous and vnnatural thinke ye the heads should wyshe it selfe ache The hand should buffet hym selfe the lounge curse hit selfe For easely then ceasseth any theyr Tirannye to other lymmes to seeme cruell when thus they rage agaynste them selues But whereto forceth not ambition mortall mindes Whiche lightlyest breedeth in the highest wittes and hawtyest courages Yet lesse yll and more tollerable were hit if only with hit selfe hit conceaued quickned tranayled But it brasteth and blaseth forth And what mischieue enflamed wyth the lust of raygne it hath erst imagined other that now it compasseth And haleth aye in her gard enuye her vnparted bandmayde the bawde of all her mischieues Enuye agayne comes not vnaccompanied but couples to her an other mate namelye crueltye armed and furnished for the deathes and slaughters of many Hence commeth it that Nobilitye can beare no peere

these skyppynge that fyrste and auncientst earthlye parent With whom no mortall may in this forte of Noblesse compare Fashiond holie scriptures Whereby we set it moste euident that Noblenes of house noughte auayleth the vnnoble Thus hitherto haue we cited presidents of the stayned with vice Whom become euell thoughe descended of good theyr parentes vertues nothing holpe but theyr owne vices infinite wayes anoyed Contrary wyse nowe others of better sta●e wyll I vouche whose auncesters stayned wyth many and sundry crymes yet prooued they most worthy praise and emulacion Abraham The auncientst of the Iewishe stocke was a Chaldee His father an Astronomer of those that studye the Mathematicalls Decmyng these sterres and the whole frame of the world and skye Gods Flynging downe both good and euill to euerye one supposing no other cause then with theyr forren senses they discerne Then this what more villanous What more dishonor to the soule By the contemplacion of many meanes and creatures to growe to the the ignoraunce of thauncientst vncreate and framer of al thinges And both for those and other infinite consideracions whiche mans reasons comprehendeth not moost good Who he when once conceyued he ryghtelye worshypped forthwith forsooke his countrey kinnc and fathers bowers Knowyng yshe abode his errours also of many gods continued Whereby his minde should lesse further in searche of the one onely euerlasting God and father of all thinges as well conceyued in mynde as subiect to sence If he fled the vanitye of his opinion altered into truthe the errour also would departe his minde Whych his desyre to knowe the chiefe being muche more enflamed certayne expounded prophecyes on whom as steppes treadynge he scaled the speedye knoweledge and search of that vnity Neuer ceassyng tyl he had conceyued the clearest vision not of Gods substāce for that may not be but as farre forth as may be of his Nature and prouydence And therefore is fyrst reported to haue beleued in God For he fyrst helde an vnmooued and constant opinion there was one supreme cause gouernour bothe of the worlde and worldlye This Science of all vertues the certainst once at●aind forthwith he gat the rest So as of that people where he forourned he was renerenced as a prynce not for his robes wherein he passed not a pryuate person But the hawtye reache of his wytt pryncely minde As subiects theyr prynce so honoured they hym A mased at his maiestie and reuerendnesse of Nature as more perfect and precious thē mans For not the commen phrase of speache but more statelye and loftye talke he vsed nearer approchyng the deuyne maiestye For enflamed wyth Gods spyryte he grewe alwayes better in countenaunce he we stature habite iesture and voyce The spyryte of God descended from aboue possessing his mynde geuynge I is body grace his talke persuasion his hearers vnderstanding And will any deny this exile destitute of all his frendes and familyers couetyng Nobilitye coupled wyth god and trauaylyng to be accepted acquaynted with hym placed emonges the Noblest rankes of Prophetes crediting no mortal created man before the vncreate immortal Father of all esteemd as a kynge of theym that harboured him not conqueryng yet his Empyre as some by armes not wyth warlike force but the gyfte of the almygh tye God the honourer of his godly seruauntes wyth heaped authority to theyr commodity with whom they are conuersaunte to haue bene Noble He is doutelesse to all exyles flyenge the obseruance of monstruous maners detestable customes attributing to stones stockes and lyueles counterfaytes almoste heauenlye honoures so iour neying to the very liuelye and quycke commen wealthe whose presydent and watch is truth the very squyer and paterne of Nobilitye Whych many godly not onely men but women imitated Unlearning the ignoraūce which euē in theyr cradles they sucked of worshypping hand wrought I mages And learning the doctryne of that ones gouernemente by whose Monarchye the whole is paysed Thamar a simple woman borne in that parte of Philistia that bordereth on Syria was bredde in a citye worshipper of many Gods stuffed with Sinagoges I mages and all fortes of Idolls But after amyds she dungeon of darkenes as throughe a narowe chynke the lyght glimse of truthe was reuealed her she fled to it forthwyth though with manifest peryll and hasard Not prysyng the lyfe she mought not well leade Accountyng thonely ryght lyfe the worshyppe and honouryng of one onelye cause Who though after wedded to two brethren bothe wycked to the fyrst a mayde the next by the lawe of enheritaunce for his brother left no issue preseruing yet vnstayned her wemles life both purchased her selfe the praise that wonteth to accompany all good and became thoriginal and pryncesse of Nobilitye to her whole posteritye But she though an alyene was peraduinture free and borne of Noble and no base parentes But the poore handmaydes in the farthest borders of Babylon beyonde Euphrates Agar geuen hy Sara to Abraham were geuen to the wedded spouses and vouchsaued of the Sages beddes fyrst scaled the name and dignitye of wyues And of handmaydes became almoste I should saye peeres in honoure to theyr ladyes yea by theym whiche is almost incredible preferd to this dignity For enuy harboreth not in sage brestes Which where it wanteth all thinges are commen Theyr bastard sonnes were actompted legitimate not onely of the syre for no wonder were it if the father shewe like countenaūce to his chyldren but euen of theyr right wiues theyr stepdames Who forgettyng their wonted hate to theyr sonnes in lawe vsed lyke care and loue towardes all The Chyldren aunsweryng wyth exchaunged loue reuerenced theyr stepdames as theyr naturall mothers The halfe brethren also seuered onelye by vertue loued not wyth parted or quartered tone But supplyed what wanted in Nature with doubled yea redoubled affection And in sweete harmonys and consent of maners endeuouted to resemdle eyther parent We must not therefore pelde to those who boaste others gyftes as theyr owne Who exceptynge suche as we last mencioned may worthely be deemed enmyes of the Israelites and all other Nacyons Of theym for they licence all of one stocke to neglect the pryuate practise of vertue through confidence of thonour already gotten by theyr auncestours Of the Gentyles for they teache they aspyre to the tipe of vertue altogether in vayne for theyr aūce stours were vicious Then whych doctrine scarce wot I if anye be more pestilent For if the euell progenie of the good auengyng plage awaite why should honour be foreclosed the good descended of the euel Sith the law praiseth or punisheth all not for their kinsfolkes but their owne desertes Scapes in Prynting Fo. Pa. Li. 7 2 21. for like of wantonnesse read like wantonnesse 10 1 32. for who what wheresoeuer who and wheresoeuer what 21 2 1. for great greater 58 2 3. for aut and. 45 1 13. for happy happy 69 1 12. for dreauth dreamth 88 1 19. for Cyesus Cresus 144 1 23. for wearned wearyed 156 1 6. for as is 180 2 1. for of to 194 2 21. for gaawe gnawe 201 2 18. for that a 204 1 22. for Soles Schooles for chempaling empaling 208 1 3. for Denonicus Demonicus 209 1 21. for Cea Cesar The rest small iudgentente by respecte of the circumstances may reforme ¶ Imprinted AT LONDON IN Fletestrete nere to Saynct Dunstons Church by Thomas Marshe

ouer so manye prouinces For who doubtes but in setling these in so many realmes kingdomes he sought his owne honour prepared him selfe a meane to maynteyne stablishe his vsur●ed dignitie Truly not altogether the best prouided their parentes for their owne honour much lesse for the churche who stoared with plenteous abundan̄t issue their yongest either banishd into cloisters as Abbottes or Abbesses to rule that Conents or procured to be created Chations or Bishops Bishops I saye not to ouersee their flocke but to forese theyr priuate gayne So as they become the lordes of their bodies not feeders of theyr soules Which for it is vngod lye oughte greatly of the godly to be plained For hit is wisked ought by that magistrates to be punished But I can neyther disgrade thē of the name n●r title of Nobilitye But by what title clayme or rightfull interest they sue to be registred in this rewe of Nobles which here I searche truly I see not For albeit the maner and phrase of commen speache hath otherwyse determined yet ▪ if more we credite the authority of sound learning then vicious custome or the truthe then vanitie and the termes of the rude ignoraunt people of necessitye we must eyther iudge them belyed priestes or sclasidred Nobles For if abandoning the world and their birth right they fled to the church in that station and calling must they abide For one sole man must vse one onely callyng And the first right surrendred to late it is to reclayme Both at once they can not be Syth God and Mammon seruice and lordshippe are no lesse contrary then fyer and water Neyther well gouerneth he a spirituall charge who entermedleth wyth the wo●lde And therfore is it in some comm●n wealthes decreed that none shall beare at once two offices or practise two sundrye craftes For eche dutye claymeth not the halfe but the whole man Except perhaps they wil be like those Serpentes whyche are sayde to be double headed and tayled For so are these double faced and chaungelinges sometime for auantage ecclesiasticals otherwhiles Nobles as mē of al degrees sortes For to such not vnworthely Erasmus resembled them But by their pacience this state as euel opiniō as false ought be rooted When the Apostles stroue for lordship whē the .ii. brethren sued for the right lest place in the kingdome of heauen our sauiour otherway wried their ambitious lustes and earthly mindes Nor graūted what they fondly craued nor flatly denyed theyr ●est But seemed in maner to yeld yet in yelding to roote out the affe●t●ō For expressely he forbids to practise lordship or dominion affirming it to belong to heathē princes Also the deuiue Peter whose vicar the Romaine bishop hath lately found him selfe opened these a more honourable gappe in his epistle in no wise wil that Pastours or byshoppes rule ouer their flock Yf the Apostles refused to serue the lordes Table the better to entēd preaching and posted this as a great let and hinderance to others yf Paule whollye to applye the preaching of the gospel in maner forsooke the ministraciō of baptisme wher yet those offices are sibbe in maner ioynt truly these most repugnat charges wherof eyther chalengeth occupieth the whole man with what bond they may be coupled or how two such contraries maye be applyed to one none I thinke may easely ymagyne Or yf he conceyue shall not so easelye confyrme Neyther by any indifferent lawe oughte one selfe member be a thrall of Iesus Christe and a worldelye lord a teacher and preacher of God retainer of the world Nay rather suche a compoūd creature is neither-simply to be termed a noble man nor simplye a priest Put to speake truly indifferentlye is a neuter and mongrell ye wil happely saye then shall the bishop or minister be so cloggd to preachyng of the Ghospell as he maye entende nought els Trulye I denye not they maye also entermedle with some forreyne affayres as Moses and Ambrose to determine doubtfull controuersyes sometimes trauayle in embassyes purchace peace ayde theyr Princes with theyr coūsayles frequēt iudgemēts But these seeld happē are no necessarye burthens But to preache proclaime that newe couenant is their proper appointed charge And woe to thē if they preach not They chalenge also benefices in maner by title for their auncestours gaue thē But other was the mind other the entent of the geuers Namely that feruent praiers should incessātly flame ▪ religiō spread that kingdome gospel of Christ be enlarged To other end if they tended il foūded giftes wil fayle And so the geuers mocked of their rewarde What so they willd thus hath God decreed And albeit this ecclesiasticall nobility ground on Popes patentes whereby both entry is forclosed the poore to y● highest Ecclesiasticall degrees and noble descēt required of either parēt all theyr auncestours of suche as shall attaine them yet sith they haue neyther godlines nor learninge their pledges or warrantes Vnworthye are they of this aucthoritie all were they able to vouche infinite descents and petigrees of their race and those confirme as they wont with their sacred othe Why then they will happely aske mee may not a noble man take charge of soules and preache What els if when he beareth the simple person of a preacher he disgrade him selfe of the honour and pride of his Nobillitie For they ought not bee debarde that kind of life if faithfully they wil discharge their charge But of ghosts shades and Images my talke entreateth that deuoure the Church goodes Who accompte it vilanous to learne vile to teach Such Archebishops Archepryestes or Archecourtiers wee remoue from this rewe of Nobles as counter faites and Newters For as Moyles engendred twirre a Horse and Asse are neither Horsse nor Asse but a mixt and myngled kynde euen so are these As begotten not of men but Goddes who not onely descended of aunciente house but also imitate the aunciente meane and maner of life As sayeth in Virgyle Dido of Aneas I thinke and not amisse he is Impe of Gods For the childe is the fathers Image and in maner him selfe if as in body so in minde hee endeuour to resemble him Neither is the phrase straunge in the Scriptures to terme Maiestrates and Nobles gods and Sonnes of the highest We ought also to prise auncientie sith god for Abraham Dauid and theyr fathers shewed mercy to theyr Children as appeareth euydently in the bible And ofte we loue the Child as the fathers mirrour But so muche the more if many his auncestoure continued the selfe possessiō of praise with continued worthines Wherefore some force to prouoke loue bathe the aged memory of wel deserued parents Nobilitie also hath her seuerall ages encreases and degrees Wherfore as we reuerence age so sith this springeth spireth prospereth and buddeth hauinge her blossoms as youth and ripenes as hoare beares truly we ought and wonte all to honour this