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	love_v	world_n	4,727	5	4.9827	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02545	Holy obseruations. Lib. 1. Also some fewe of Dauids Psalmes metaphrased, for a taste of the rest. By Ios. Hall	Hall, Joseph, 1574-1656.	1607 (1607)	STC 12671; ESTC S103654	25,435	209

vse eyther his good well or his euill 79 There is no difference betwixt anger and madnesse but continuance for raging anger is a short madnesse What else argues the shaking of the hands and lippes palenesse or rednesse or swelling of the face glaring of the eies stammering of the tongue stamping with the feet vnsteadie motions of the whole bodie rashe actions which wee remember not to haue done distracted and wilde speeches and madnesse againe is nothing but a continued rage yea some madnesse rageth not such a mild madnesse is more tolerable then frequent and furious anger 80 Those that woulde keepe state must keepe aloofe off especially if their qualities bee not answerable in height to their place For many great persons are like a well-wrought picture vpon a course cloath which afarre off shewes faire but neer hand the roundnesse of the thred marres the good workemanship Concealement of gifts after some one commended acte is the best way to admiration and secret honor but hee that would profit must vent himselfe oft and liberally and showe what he is without all priuate regarde As therefore manie times honour followes modestie vnlookt for so contrarily a man may shewe no lesse pride in silence and obscuritie then others which speake and write for glorie And that other pride is so much more the worse as it is more vnprofitable for wheras those which put forth their gifts benefit others while they seeke themselues these are so wholly deuoted to themselues that their secrecy dooth no good to others 81 Such as a mans delightes and cares are in health such are both his thoughtes and speeches commonly on his death-bed The proud man talkes of his faire sutes the glutton of his dishes the wanton of his beastlinesse the religious man of heauēly things The tongue will hardly leaue that to which the heart is inured If we would haue good motions to visit vs while wee are sicke wee must send for them familiarly in our health 82 Hee is a rare man that hath not some kind of madnesse reigning in him One a dull madnesse of melancholy another a cōceited madnesse of pride another a superstitious madnesse of false deuotion a fourth of ambition or couetousnesse a fift the furious madnesse of anger a sixt the laughing madnesse of extreame mirth a seauenth a drunken madnesse an eightth of outragious lust a ninth the learned madnesse of curiositie a tenth the worst madnesse of profanenesse and Atheisme It is as hard to reckon vp all kindes of madnesses as of dispositions Some are more noted and punished then others for that the mad in one kinde dooth as much condemne another as the sober man condemnes him Onlie that man is both good and wise and happie that is free from all kindes of phrēsie 75 There bee some honest errors wherewith I neuer found that God was offended That an husband should think his owne wife comely although ill-fauoured in the eyes of others that a man shoulde thinke more meanely of his owne good partes then of weaker in others to giue charitable though mistaken constructions of doubtfull actions and persons which are the effectes of naturall affection humilitie loue were neuer censured by God Herein alone wee erre if wee erre not 84 No maruell if the worldling escape earthly afflictions God correctes him not because hee loues him not He is base-borne and begot God will not doe him the fauour to whip him The world afflicts him not because it loues him For each one is indulgent to his owne God vses not the rodde where he meanes to vse the sword The pillory or scourge is for those malefactors which shall escape execution 85 VVeake stomackes which can not digest large meales feede oft and little For our soules that which we want in measure we must supply in frequence Wee can neuer fully enough cōprehēd in our thoughts the ioyes of heauen the meritorious sufferings of Christ the terrours of the secōd death therfore wee must meditate of them often 86 The same thoughtes doe commonly meet vs in the same places as if wee had left them there till our returne For that the minde doth secretly frame to it self me moratiue heads wherby it recalls easily the same conceits It is best to employ our mind there where it is most fixed Our deuotion is so dull it cannot haue too many aduantages 87 I finde but one example in all scripture of anie bodily cure which our Sauiour wrought by degrees Onely the blind man whose weake faith craued helpe by others not by himself saw men first like trees then in their true shape All other miraculous cures of Christ were done at once and perfect at first Contrarily I finde but one example of a soule sully healed that is sanctified and glorified both in a day all other by degrees and leasure The steps of grace are soft short Those external miracles hee wrought immediately by himselfe and therefore no maruell if they were absolute like their Author The miraculous worke of our regeneration he works together with vs He giueth it efficacie wee giue it imperfection SOME fewe of Dauids Psalms Metaphrased for a taste of the rest By J. H. AT LONDON Printed by H. L. for Samuel Macham 1607. TO MY LOVING and learned Cosen Mr SAMVEL BVRTON Archdeacon of Glocester INdeede my Poetrie was long sithence out of date yielded hir place to grauer studies but whose vaine would it not reuiue to looke into these heauenly songs I were not woorthy to be a Diuine if it should repent me to be a Poet with DAVID after I shall haue aged in the Pulpit This worke is holy and strict abides not anie youthful or heathenish libertie but requires hands free from profanenesse loosenesse affectation It is a seruice to God and the Church by so much more carefully to bee regarded as it is more common For who is there that will not challenge a parte in this labour and that shall not find himself much more affected with holy measures rightly composed Wherfore I haue oft wondered howe it coulde be offensiue to our aduersaries that these diuine ditties which the spirit of GOD wrote in verse shoulde bee sung in verse and that an Hebrue Poeme should be made English For if this kinde of composition had beene vnfit God woulde neuer haue made choice of numbers wherin to expresse himselfe Yea who knows not that some other Scriptures which the spirit hath indited in prose haue yet been happily with good allowance put into strict numbers If histories tell vs of a wanton Poet of old which lost his eyes while he went about to turne MOSES into verse yet euerie student knowes with what good successe and commendatiō NONNVS hath turned IOHNS gospell into Greek Heroicks And APOLLINARIVS that learned Syrian matched with BAZIL and GREGORY who lived in his time in the tearms of this equality that BAZILS speech was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but APOLLINARIES 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wrote as SVIDAS

terrible is worthy of a Christians contempt what is pleasant to bee turned ouer with a scorne The meane requires a mean affection betwixt loue hatred We may not loue them because of their vanitie wee may not hate them because of their necessarie vse It is an hard thing to bee a wise host and to fit our entertainment to all comers which if it be not done the soule is soone wasted eyther for want of customers or for the mis-rule of ill guests 69 God and man build in a contrary order Man layes the foundatiō first then addes the walls the roofe last God began the roofe first spreading out this vault of heauen ere he layd the base of the earth Our thoughtes must followe the order of his worke-manship Heavē must be minded first earth afterwarde and so much more as it is seene more Our meditation must herein follow our sense A fewe miles giue boundes to our view of earth wheras wee may neere see half the heaven at once Hee that thinkes most both of that which is most seene and of that which is not seene at all is happiest 70 I haue euer noted it a true signe of a false heart To be scrupulous and nice in small matters negligent in the mayne whereas the good soule is still curious in substātiall points and not carelesse in things of an inferiour nature accounting no dutie so small as to bee neglected and no care great enough for principall duties not so tithing mint and cummin that he should forget iustice and iudgement nor yet so regarding iudgement and iustice that he should contemne mint cummin Hee that thus misplaces his conscience will bee found either hypocriticall or superstitious 71 It argues the world full of Atheistes that those offences which may impeach humane societie are entertained with an answerable hatred and rigor Those which do immediately wrong the supreme maiestie of God are turned ouer with scarce so much as dislike If wee conuersed with God as we doe with men his right would bee at least as precious to vs as our owne All that conuerse not with God are without God not only those that are against God but those that are without God are Atheists Wee may be too charitable I feare not to say that these our last times abound with honest Atheists 72 The best thing corrupted is worst An ill man is the worst of all creatures an ill Christian the worst of all men an ill professor the worst of all Christians 73 Naturally life is before death and death is only a priuation of life Spiritually it is contrary As PAVL sayth of the grayne so may wee of man in the businesse of his Regeneration Hee must die before hee can liue yet this death presupposes a life that was once and should bee God chooses to haue the difficultest first we must bee content with the payne of dying ere we feele the comfort of life As wee dy to nature ere we liue in glory So wee must die to sinne ere we can live to Grace 74 Death did not first strike Adam the first sinfull man nor Cain the first hypocrite but Abel the innocent and righteous The first soule that met with death overcame death the first soule that parted from earth went to Heaven Death argues not displeasure because he whō God loved best dyes first and the murtherer is punished with living 75 The lives of most are mis-spent only for want of a certayne ende of their actions Wherin they doe as vnwise Archers shoot away their arrows they know not at what mark They liue only out of the present not directing thēselues and their proceedings to one vniuersall scope whence they alter vpon all change of occasions and neuer reache anie perfection neither can doe other but continue in vncertaintie and end in discomfort Others ayme at one certaine marke but a wrong one Some tho fewer leuell at the right end but amisse To liue without one maine and common ende is idlenesse and folly To liue to a false ende is deceit and losse True Christian wisdom both shows the end and findes the way And as cunning Politickes have many plots to compasse one and the same designe by a determined succession so the wise Christian fayling in the meanes yet still fetcheth about to his steadie ende with a constant change of indeuours Such one onely lives to purpose and at last repents not that hee hath lived 76 The ship-wrack of a good conscience is the casting awaie of all other excellencies It is no rare thing to note the soule of a wilfull sinner stripped of all her graces and by degrees exposed to shame so those whom wee have knowen admired have fall'n to bee levell with their fellows and from thence beneath them to a mediocrity and afterwards to sottishnes and contempt belowe the vulgar Since they haue cast awaie the best it is iust with God to take away the worst and to cast off them in lesser regardes which haue reiected him in greater 77 It hath euer bin counted more noble and succesfull to set vpon an open enemie in his owne home then to expect till hee set vppon vs whiles wee make onely a defensiue warre This rule serues vs for our last enemy Death whence that olde demand of Epicure is easily answered whether it bee better Death should come to vs or that we should meete him in the waie meet him in our minds ere hee seize vpon our bodies Our cowardlinesse our vnpreparation is his aduantage wheras true boldenesse in confronting him dismayes and weakens his forces Happie is that soule that can sende out the scoutes of his thoughts before-hand to discouer the power of Death afarre off and then can resolutely incounter him at vnwares vpon aduantage such one lives with securitie dies with comfort 78 Manie a man sends others to heauen and yet goes to hell himselfe and not fewe hauing drawn others to hell yet themselues returne by a late repentance to life In a good actiō it is not good action it is not good to searche too deeply into the intentiō of the agent but in silēce to make our best benefit of the worke In an euil it is not safe to regard the qualitie of the person or his successe but to consider the action abstracted from all circumstances in his owne kind So we shall neither neglecte good deedes because they speede not well in some hands nor affecta prosperous euill 78 God doth some singular actions wherein we cannot imitate him some wherein wee may not most wherin he may and would fain be followed He fetcheth good out of euill so may wee turn our owne others sinnes to priuate or publique good we may not doe euill for a good vse but wee must vse our euil once done to good I hope I shall not offende to say that the good vse which is made of sinnes is as gainefull to God as that which arises from good actions Happie is that man that can