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
A51724	Il Davide perseguitato David persecuted / vvritten in Italian by the Marquesse Virgilio Malvezzi ; and done into English by Robert Ashley, Gent.	Malvezzi, Virgilio, marchese, 1595-1653.; Ashley, Robert, 1565-1641.; Marshall, William, fl. 1617-1650.	1650 (1650)	Wing M358; ESTC R37618	56,199	263

to be acquired so it is sometimes hurtfull because it cannot be laid aside David receives the sword of the Giant Goliah from the Priest and eats of the Shew-bread because hee found no other sword for his defence nor any other bread for his sustenance NEcessity enforceth him she sometimes makes that lawfull which at all times is not so It is a shield which being ill used workes the ruine of the world All misdeeds how hainous soever doe withdraw themselves out of the danger of the Law and in stead of being condemned to be borne withal are invested with the cloake of necessity there is no absolute necessity in man because he is a free agent if he suffer no outward violence hee hath none within him those which wee call necessities and which wee pretend that they free from the Law are made to be such by the Law They are necessary consequences by supposition having a conditionall antecedent for their foundation But the suppositions that are not authorized by the Law have no consistence for otherwise all the actions of men should bee lawfull seeing all might be necessary by supposing a conditionall antecedent before them out of which a necessary consequence should arise by supposition Therefore it is not true that necessity hath no Law but it is very true that the necessity which hath no Law is onely that which is an enemy to the Law David flies to King Achish but seeing himselfe and his vertues knowne being much afraid of his envie he faineth himselfe to bee mad and changeth his countenance before him HE that is borne into this great Theatre of the world ought to know how to suit himselfe into sundry habits that hee may bee enabled in this Comedy to represent many persons When a man sees himselfe persecuted by envy hee must like the shelfish fructified by the dew of Heaven cast away his pearle rather than bee a prey to those that have him in chase David puts on a forme of madnesse and by it brings Achish to put off his envie The countenance of the former is transformed before the eyes of the latter not that the effigies of the one is altered but the intellect of the other If it had pleased the Lord by his mercy and benignity to root up envy out of the world how many Davids would change their countenances in the presence of Achish But they that hate valor and vertue let them I beseech them tell me what thing it is they thinke they hate they hate even themselves Vertue cannot bee odious if it bee good it is faire also if it be faire it is the object of love and not of hatred The envious is an ignorant Painter or a malicious one who in drawing the vertue of others deformes it either he takes the perfections from it or addes imperfections to it and blames in another that which himselfe hath added of his owne to it or what he hath taken from it Yet this were not much if he did not also expose that picture to publike view that they who cannot see the originall might hate it Take away David out of my presence saith Achish Have I any need of mad-men THis King is one of those that when the time comes shall call themselves fooles for having beleeved wisemen to be fooles I know not which error to bee the greater either to thinke wise men to be fooles or to account fooles to bee wise men of this ignorance as out of a root arise all precipitated courses The most dangerous person that is represented and the greatest foole that can bee found is he that takes upon him to be wise David departs thence and saves himselfe in the cave of Adullam where his brethren and all his fathers house come unto him AS a foraigne warre is the onely remedy to unite the disordinate minds in Common wealths so are enmities and persecutions to make an attonement in families This is a true rule when the discords are not bloody and when proceeding no farther than to some high tearmes they are not growne to hatred Those brethren that in a sort would have hindered the fortune of David are they which now are willing to helpe him in his misery Base mindes applaud our felicities and abandon us in our disasters but they that are onely corrupted by envy retaining yet a kinde of generosity when their envy rather springs from desire of honour than malignity they run readily to assist their allies in their dangers and if they goe not to applaud them in their glory it is not for that they desire not to see them great but because they themselves would gladly be great The malecontented also gathered together to David and made him their Captaine IT is impossible but there should bee some such kinde of people in a State If the Prince be good then the evill are malecontent if he be evill the good are and some that are not displeased with the Princes government are so with their owne by which being ruinated and wasted when they have no hope in quiet courses they affect nothing but turbulencies The state ought to beware of 2. most potent enemies Hope and Despaire for these two extremes are they that molest it the greatest and the least of quality the one supposing that their good fortune calleth them to a better estate the other by their evill one are stirred to avoid the worst for this cause I suppose was that City preferred by a profest politike Writer which is inhabited by the middle sort of men The Prophet Gad adviseth David to depart to goe into the land of Iudah and Saul hearing that David was seene there complaineth greatly amongst his servants that David being not able to give them vineyards nor houses nor make them Commanders nor otherwise reward them should finde followers and he be abandoned PRinces do erre when they thinke their Rebels should not be followed in hope of reward I speake not of David who was a King and no Rebell one that was raised up and not risen against his Prince one that was flying from him and not contending against him The rewards expected of treachery are farre greater than those that are yeelded to fidelitie And what doe not they promise which promise that which is none of their owne what doe they not give before they bee well advised that it is their owne Disordinate minds are not content with ordinate rewards their troublesome heads account quietnesse their enemy and even those of a quiet disposition doe sometimes surfet of rest because the naturall desire of change makes felicity it selfe to be tedious The Subjects serving their Prince if they wil be rewarded oftentimes are driven to shew some excessive merit because there are few that thinke themselves bound to those whose service is bound to them but hee that followes a rebell hath already merited of him in that he followeth him That false proposition that to worke where one is obliged diminisheth his merit is both

eyes to admire that celestiall Beautie where we finde it best imprinted among us and is often termed Gratia divisata which consisteth neither in the symmetrie of the Humours nor the Proportion of the Lineaments albeit it oftentimes accordeth and agreeth well with them both when it is not hindered by any defect in the matter and so sometimes but not alwaies the fairest bee the best beloved Hence we may learne the reason of the little correspondence and the much mutability in Love It is not alwayes counterchanged for if the greater Beauty be beloved that which is beloved will not love that which loveth it It is changed as oft as there is represented to us greater beauty than which wee love Yet it is not sufficient that it be represented unto us if wee doe not reflect upon with a desire and therefore many leave not their first love because they permit not any new object of love to enter into their mind Saul suffereth not David to returne home but setteth him over his Armie hee is very gracious in the eyes of the people and particularly of the servants of the King THe subject that is growne great diminisheth the glory of his Master 〈…〉 shall a Prince take then 〈◊〉 but of slender worth If hee take not worthy men to 〈◊〉 how will he governe his Kingdome If hee take such how will hee be a King Hee is not King over others that hath in his Palace a greater man than himselfe If his stare be unsettled he loseth his state if the state be safe his reputation With great reason men might complaine of Nature if they were not for the most part commanded by the better He that holds the Scepter is not the King hee is but the servant of his Minister who obeyeth him Crownes come by Inheritance t is true but not the faculties of ruling If fortune give those to whom shee pleaseth Nature disposeth the other to him that deserves That Proposition of the Philosophers is most true that some are bound to Command and others to obey This is confirmed by him that divided the signes of the Zodiack into commanding and obeying signes This truth is not overthrowne by seeing him to hold a Scepter that was borne fitter for the mattock though hee play the King he is not a King David commeth to Ierusalem with the Head of the Giant the women meet him rejoycing and ascribe more to him in their singing than to Saul who is displeased thereat SHort and unhappie are the favours of the People short for like the floating of the sea it is tost with every winde a Sea that in the same haven wherein one time it hath secured ships another sinkes them Unhappie are they because it is as a violent starre whose radiall beames may be good but not lucky it never raiseth any but to make their down-falls the greater unhappie love because it hath for a Correlative the Princes hatred The Prince is not Lord of that people that loveth another better than him If he be Master of their bodies and meanes the other is Master over their Hearts and minds But good God! how shall a man behave himselfe must a mans valour needs become his infelicitie A wise man may indeed not desire applause but hee cannot hinder it except he leave those qualities for which he is applauded or depart from them that applaud him Ought hee then to forgoe the Talents which God hath bestowed on him or employ them only among wild beasts in the horrid wildernesses or in solitary places The eminent vertue of men if it be not the cause of their Death is so of their Banishment At the first they are sought to out of necessitie and then againe they are expelled under colour of necessitie The Tree that was esteemed for its shadow to shelter us from the heat of the summer is afterwards cut downe to defend us from the cold of the winter The same man whom Princes embraced in the heat of their necessity is he whom they cut downe in the cold of their jelousie Saul since that never looked aright on David NAture teacheth when wee looke on our enemie to give a violent Metum to our aspect whether by staring fiercely or looking askew upon him to strike him with our very spirits and with the greatest quantity and worst quality that may be He that thinks them not to issue out of the eyes and that they proceed not to touch the object when it is neere them is deceived and hee that beleeves it will not deny that they have their operation on that subject If the only diversitie of the aspect make the selfe same radiation of the starre to be sometimes gratious and sometimes deadly why should not the eyes being the starres of this little world have power to diversifie their effects according to the diversitie of their aspects It was not long ere the Devill assaulted Saul againe and when David plaied and sung to deliver him from the oppression of the spirits hee with a speare in his hand would have slaine him but David avoided the blow and departed THat Tyrant is put to a shrewd pinch that is growne jelous of a subject of worth and reputation If hee kill him hee feares the rising of the people If he suffer him hee doubts his raysing of them Now hee accounts himselfe happy if in his oppressing him hee could make the faults of his will to be laid upon the ignorance of his understanding and with the imputation of a mad-man smother that of an ungratefull A most wicked peece of Policie to make our greatest defects the best instruments of our Government There hath beene one that made use of drunkennesse to secure himselfe of the most valorous man of his Armie and Saul doth the like by his vexation with spirits to make David away Such colourable carriages doe move the ignorant rout to compassion rather than to rebellion whiles they give place to Princes to bewaile the death of those whom themselves have slaine and to make them beleeve that their teares of joy are teares of lamentation Saul perceived that God was with David when hee could not slay him with the casting of his speare from which his valour could not defend him because hee did not expect it neither his wisedome because hee did not foresee it HEe that will know when God is with his enemie and this is a morall and not a naturall knowledge let him not consider the conquests made by his valour and by that which wee call Prudence but the helpes he receiveth from naturall inanimate things as Clouds winds fires snow ice raine and tempests for they as it is written fulfill the will of God What availeth our valour if God be not with us and what is our Prudence if God doe not governe it It is nothing I speake of politick Prudence for it is a good connexion of present things with the future and those that are past but of that which is past and which

there would be no tides and ebbes in the world but hee that was once the greatest should alwayes so continue seeing hee could not be overcome by a lesser The Politicians would alleage Disdaine to be the cause hee that despiseth his enemie doth not strive with all his might but employing some part only and that with no great heed is often overcome by one who being weaker than hee opposeth him with the utmost of his strength and cunning One of the greatest errours that I have observed in great Potentates hath beene to see how applying their forces on an enterprise they have rather taken measure of the enemie than themselves opposing against him only so much of their strength as they conjectured to bee answerable to the present affaires and whereas with a greater power they might have beene sure of victory with an equall one they have either lost it or at least prolonged the warres with more expence of men and money It is very difficult to measure the proportion of things by their Beginnings Childrens garments must be allowed to be somewhat larger than themselves lest they growing greater the garments become too little It is enough for a meaner man if at the beginning hee bee enabled to resist a greater that so he may but get him reputation and by the meanes thereof hee can procure himselfe adherents and protectors The Giant was no sooner slaine but the Army of the Philistims being discomfited betakes it selfe to flight and the Israelites pursue and slay them THat Armie whose trust is in the straightnesse of some passage in the height of any situation in the strength of their Trenches in the valour of a man or in any one speciall thing of good defence is easily overcome by him who shall be assuredly perswaded that if he can but overthrow such a part or slay such a man or passe through the difficulties of such a hill or such fortifications he shall find no other resistance and therefore shall hee set forward very stoutly and couragiously Because men having once lost that by which they were confident they should overcome being dejected thinke there is nothing left that can defend them against the valour of their enemies But that Armie which relies upon it intire selfe equally throughout is in a manner invincible It may peradventure bee routed utterly discomfited it cannot Every one will fight to the Death because every one trusting in himselfe will not distrust of the victory untill he hath lost his life The slaughter being ended David returnes with the Giants head Saul enquires of Abner who he is Abner not knowing him goes to meet him and brings him unto Saul He askes him whose sonne hee is hee answers he is the Sonne of Ishai SEe how fading or how displeasing the memory of benefits is in Princes either Saul did not remember David or else hee was not willing to remember him Hee that but a little before had found so much favour in his sight hath now lost it both in his sight and memorie The memory of a benefit lasts well if it lasts as long as the benefit and the respect that is begotten thereby often dies before its Father If Reasons may bee rendered for the affection of a Prince towards a Courtier bee they drawne of Profit or out of Pleasure or whether accompanied with Honestie yet is it a thing but of small continuance If it follow Reason it formes a habit of which commeth satietie and if it be not grounded on Reason the ground of such affection faileth It is a vanity to thinke our selves able to yeeld a reason of the affectionate favours of Princes Those are great and slowly will they end for which there can no reason be given how they came to begin There are starres which incline them thereunto by their influences neither are those loves alwayes happie for neither are the aspects of these alwayes favourable In this manner haply that great scholler meant it though hee was not so understood when hee seemed to doubt whether any reason could be given of the Inclinations of Princes or whether they depended on the Course of their Nativitie And whereas in all other occurrents hee had shewed himselfe a friend unto reason hee never spake of this Argument or matter but made a present recourse unto Destinie which having once coupled and conjoyned with the course of the Nativity there is no doubt but he meant it by the operation of the starres Politicians may cease to teach the waies to obtaine the favour of Princes men must be borne to it not taught it A man may by his valour and wisedome make himselfe well esteemed but yet not beloved When hee had made an end of speaking the soule of Ionathan was knit with the soule of David in a knot of Amitie WOnderfull things are Friendship and Love whence they proceed with all respect and far from all presumption be it spoken men have not yet well declared for all their Philosophie Some have thought them to bee the daughters of Abundance and of Want but this were a taxing of Love and Amitie with imperfection and to deny the prime and chiefe love which wee call the holy spirit for in the three divine Persons there can bee no defect The rest of the Philosophers have deduced the originall from the similitude of the parties loving some from the Heaven some from the starres some from the temper some from the Manners some finally from the features yet peradventure they have all mistaken for if love came from the resemblance a man should rather love the male than the female and whereas Love is but seldome reciprocall it should be alwayes answered with like affection seeing one thing cannot be said to bee like another but that the other must also be like to it I beleeve that there are some Constellations conducing to Friendship and others to Love which produce in their subject a kind of lovely Character which commeth not of the Temper but rather of some I know not what celestiall impressions which the Heavens and starres with their operations have left imprinted in that tender body and that hee is most beloved that hath most thereof and that hee who hath lesse cannot be the object of Love but onely of good will or respect The reason whereof is because Beautie is the object of Love Yet not Beauty which is like unto ours but that which is greater otherwise there would not no not in Patria be any love towards God And if sometimes here we love our equall it is either because then wee see none more worthy or because wee doe not reflect thereon But onely that excellence which is in God is the adequate object of Love because that onely which is in God is the adequated object of our will and if wee could see him as hee is hee should infallibly make us love with him But because wee are here as but in Via he is not so represented to us we turne our