Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	good_a	hate_v	hatred_n	2,544	5	9.6222	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47787	The temperate man, or, The right way of preserving life and health, together with soundness of the senses, judgment and memory unto extream old age in three treatises / the first written by the learned Leonardus Lessius, the second by Lodowich Cornaro, a noble gentleman of Venice, the third by a famous Italian; faithfully Englished.; Hygiasticon. English. 1678	Lessius, Leonardus, 1554-1623.; Cornarus, Ludwig.; Herbert, George, 1593-1633.; Ferrar, Nicholas, 1592-1637.	1678 (1678)	Wing L1181; ESTC R32465	69,139	222

matter that they were treating of And this is caused Three ways First by reason that the Animal spirit which the Phansie makes use of as well in remembrance as in all her other actions is as it were hastily intercepted in her course by the phlegmatick hu●●●●●● upon the interception whereof the apprehension ceaseth and consequently all remembrance Secondly this comes to pass in regard that the apprehension was feeble and without reflexion and that by reason of the poverty and unaptness of the spirits Now the apprehension of any thing made without reflexion cannot leave any such print of it self as is sufficient for remembrance Forasmuch as all remembrance is immediately conversant about our own actions and only mediately about the objects of those actions For I do not properly remember that Peter was dead but that I saw or heard or read that he was dead so that where there is no reflexion upon our own actions there cannot be a sufficient print left for memory The third cause is from the unaptness of the spirits For albeit the print and footstep be in some manner sufficient for its own part nevertheless it comes often to pass that by reason of the poverty or impurity or sluggishness or too much heat of the spirits we cannot conveniently make use of that print and footstep And by this means it sometimes happens that a man almost quite loseth his memory and forgetteth all his learning As when abundance of cold Phlegin stops up the narrow passages of the Brain and makes the spirits become sluggish and doth overmuch moisten and cool the substance of the Brain 50. Now all this evil is wonderfully prevented or cured by a sober and convenient course of Diet to wit by abstaining from hot drinks and such as sume except it be in small quantities For albeit wine is hot nevertheless being drunk often and in abundance it breeds cold diseases to wit Distillations Coughs Runnings at the Nose Apoplexies Palsies c. And the reason is because it fills the head with vapors which being there refrigerated are congealed into that cold Phlegm which is the cause of all these evils Nor must a man in this case abstain from hot and fuming drinks only but also from all abundance of moist things and asmuch as may be hold himself to a dry kind of diet For so it will come to pass that the superfluous humidity will either not be bred or being bred will be consumed and consequently that the obstructions caused by means thereof will be removed and the passages of the spirits made free and the spirits themselves rarified and brought to their right quality and the brain it self reduced to its natural temper and become together with the spirits fits and apt to the service of the Phansie and the Memory CHAP. XI That it helps the Wit and Vnderstanding 51. THe Fourth Commodity is the vigor of the Wit in excogitating reasoning finding out and judging of things and the aptitude and fitness that it hath for the receiving of divine Illuminations And hence it comes to pass that men given to Abstinence are watchful circumspect provident of good forecast able to give counsel and of sound judgment and for matters of learning they do easily grow to excellency in those things whereunto they apply themselves As for Prayer Meditation and Contemplation they do perform them with great facility pleasure and spiritual delight The Ancient Fathers and those that lived in the deserts prove this by their example who being most abstinent were always fresh in their minds and spent whole nights in prayer and in search and study of divine matters with so great solace of mind that they deemed themselves to be in Paradise as it were and perceived not the passage of the time And by this means they came to that great measure of holiness and familiarity with God and were adorned with the gifts of prophesie and miracles and became admirable to all the world For having their minds always lifted up and set on God his Majesty vouchsafed to descend down to them illuminating them wonderfully according as it is in the 34 Psalm They had an eye unto him and were lightned making them partakers of his secrets and instruments of his miraculous works that so the world might know how acceptable their kind of life was with God and be provoked to the honor and imitation of them 52. There are very many also now adays who tend unto the highest pitches of wisdom and vertue by the self-same way of Abstinence whereof some are very admirable in all mens eyes through the abundance of their writings and their surpassing learning But no man without the assistance of Sobriety can perform any such matter and if he obstinately attempt it he shall kill himself long before his time No man is able without the help of this vertue to refrain his passions to keep his mind in quiet to perform the services of the mind about divine mysteries with ease and pleasure or to come to any eminent degree of holiness For Sobriety is as it were the ground and Basis of all these things as Cassian teacheth in his Fifth Book which is de Gastrimargia chap. 14. and 17. So that all the Saints who have gone about the building up of the high Tower of Evangelical Perfection have made their beginning from this vertue as from the foundation of their spiritual fabrick 53. Nor is it any thing contrary to this which we have said that Faith ought to be held the foundation of all vertues and consequently the ground-work of all this spiritual building Inasmuch as Faith is the internal and primary foundation into which all other vertues are set and whereupon they are reared but Abstinence is an outward secondary and ministerial foundation inasmuch as it removes those things which breed impediment to the exercises of Faith and to the functions of the Intellectual faculty or make them full of difficulty unpleasant and tedious And together herewith it affords many helps whereby the functions of the Intellectual power become more clear easie to be performed and delightful For all spiritual progress doth depend upon the use of the Understanding and of Faith which resides in the Understanding For we cannot love any good thing or profit in the love thereof nor hate any evil thing or grow in the hatred thereof except it be proposed by the Understanding so as it may move the Affections Whereupon he that is so disposed by heavenly Grace as that heavenly matters are always in his mind as it was in the Apostles and in other Apostolical men will easily contemn all earthly things and so by degrees from a great measure of holiness attained here below mount up to the injoyment of a glorious Crown of everlasting bliss in heaven For the Wil doth easily conform it self to the judgment of the Understanding when matters are propounded by the Understanding not by starts as it were but constantly and seriously From these