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
A68091	A preparation to the most holie ministerie wherein is set downe the true meanes to be well prepared to the same, by an exact description, and consideration, of the necessitie, excellencie, difficultie, and great profit therof; with the maruellous effects of the same: also a liuely exhortation to all youth, to giue themselues to the studie therof: and a confutation of the obiections which may be brought in any sort to touch the same: verie profitable and necessarie in these our times, ... Diuided into two bookes. Written in French by Peter Gerard, and translated into English by N.B.	Gerard, Pierre.	1598 (1598)	STC 11754; ESTC S108635	151,047	320

and being brought before the Senate of the citie for the profession of the truth hee disputed with so great admiration against the aduersaries of the same that he was carried frō thēce vnto Rome to Pope Paulus the fourth where being assaulted with disputatiō he answered so to the purpose in the Popes court that all they which were present were rauished with a●miration obiected to him that they were ashamed that hee shoulde correct the church for they disputed about the church seeing that he was not yet 24. yeares of age he answered to this obiection that we reade in the scripture That vnderstanding is not giuen by age Luk. 1. Dan. 2. but that the spirit breatheth where it listeth Iohn Baptist receiued the holy ghost in his mothers wombe Daniel was a yong child when hee was brought before Nabucadnezer yet neuerthelesse the scripture saith that he was filled with wisedome and vnderstanding the three Hebrewes which were with Daniel wer likewise yong for they were called children yet they were wise of vnderstanding in diuine matters Timothy and Titus were not verie olde when they were chosen Bishops Gal. 4 And dooth not Saint Paul say that they are in bondage the obserue daies and times moneths yeares what answere you to your own laws which cōmandeth the bishop being aged The last Chapter distinc 38 not to refuse to learne of those which are yonger learneder thē himselfe If this be so why doo you blame my youth I pray God that this and such like words may be wel practised especially by old men thē the church of god shuld recciue such cōmodity oftentimes as it is hindered in many places because these things are not so well marked Wherfore let vs conclude in one word that whē question is made of the choise of a minister that no regard is to be made so much of the multitude of yeares as of the graces of God which are in them by whom God will bee serued prouided alwaies that these graces be accōpanied with a modest grauitie which doth recompence the default of age which may bee thought to cause some contempt of those that be yong CHAP. IX The third part of the difficulties of the ministrie which do consist in diuers maners of afflictions vnto which ministers be subiect LEtte vs come now to the sixt and last difficultie which may bee of great force to make al mē loath the ministrie which beareth any loue to the same and that is cōtempt opprobries ignomynies iniuries vnto which ordinarily pastors are exposed But because these accidents be almost infinit we will recite only the greatest we will reduce them all to eleuen or twelue in number the which we wil set down in order The principall afflictions vnto which the Prescher of the w●t be subiect as we haue done in other matters which we haue handled before placing the least more tollerable first afterwarde those which are more hard troublesome to suffer Not that we say that the Pastors alwaies shall fall into these accidents but because they haue happened vnto the prophets and Apostles the Ministers also which do succeed them in the preaching of the Gospell may fall into them as they do indeede when it shall please God so to try them 2 Chro. 32 First they are exposed to laughter and mocking as we reade of the messengers of God who hauing reprooued the people of Israel because they had forsaken the Lotd and had giuen themselues to the abhominations of the gentiles it is said That the Princes Ezech. 12 24. 1 Cor. 4 and the priests the people mocked the messengers of God and despised his words and misused his prophets vntil the wrath of the Lord arose against his people and till there was no remedy Saint Paule saith speaking of the Apostles we are made a gazing stock vnto the world and to the Angels and to men 2 Chro. 8 Secondly they are deadly hated of prophane men and euen of Kings as wee may read what Ahab answered Iehosophat the King of Iuda when hee had demaunded of him whether there were any other prophet of the Lord to enquire of him whether God woulde deliuer out of their handes Ramoth Gilead or no which they both beseeged Psal 109 hee aunswered I say to Iehosophat that there was one Michaiath the sonne of Iuda but he hated him These be those of whom Dauid complayneth calling them traytors and flatterers who haue rendred euill for good and hatred for loue Thirdly they are iniuried sometime one way sometime another way The good Elizeus going vp to Bethel heard the children that did iniurie him calling him Ball pate hall pate 2 King 2 The Prophets are called men of contention that striueth with the whole earth Fourthly Iere. 15 Ose 4 they are subiect to false accusations Osea was persecuted after this manner and almost all the other prophets Fiftly Iere. 29 they are subiect to be most villainously betrayed as Ieremias was by Semeias the Nehelamite because of a booke that he sent into Babilon Sixtly they are subiect to many ambushers which are prepared for thē as we may read how Elyas complaineth that he was left alone 1 King 19 of the Prophets of the Lord and that they sought to take away his life Seauenthly they are subiect to slanders as that they are seditious turbulent blasphemers This is a reproach to Elyas also to Ieremias Eightly 1 King 18 Iere. 43.5 that they are subiect to imprisonment Examples whereof we may see how Ahab imprisoned Michcas 1 King 22 Also by Ieremie who was at diuers times put in prison when Nabucadnezar besieged Ierusalem Iere. 20.32 by Zedechias the King of Iuda Hanani the Prophet hauing reprooued the king Asa for making allyance with the King of Syria 2 Chro. 16 he was imprisoned by him The Apostles also were often thus vsed as wee my reade in the booke of the Acts. Ninthly they are brought vnto iudgement to bee condemned as euill dooers we may see this in the prophesie of Ieremias Iere. 26 who when he exhorted the people to turne vnto god he was made a prisoner by the false prophets finally broght to iudgement S. Paule was vsed liwise after the same maner Tenthly they are subiect to blowes as we read of Micheas who receiued a blow vpon the cheeke of Ziakiiah the sonnne of Chenaanah also of Ieremiah who was stroken by Pashur and the other Apostles passed by this way Iere. 20 Eleuenthly we may ad the they must bear also which is most hard intollerable to be reuiled of wicked mē 2 Sam. 6 2 King 9 Wisd 5 Mark 3 whē they are enraged as Dauid Iehu iust mē S. Paul Iesus Christ himself And to this we may ioine another difficultie which is not lesse greeuous then the other The prophes are subiect to famine that they are subiect to famine Elias was

the practise of his life but aboue all Num. 12 in suffering the rep●oches and iniuries of his brother Aaron and sister Myriam Pastours which of necessitie must practise this gentlenesse in their ministrie ought diligently to studie for the same seeing that without it hee cannot well discharge his calling And therefore Saint Paul dooth not onelye desire this vertue in this place but else-where as in the 2. Tim. 2. 2. Tim. 2 when hee sayeth The seruaunt of the Lorde must not striue but must bee gentle towardes all men apt to teach suffering the euill men patiently Tit. 1 instructing them with meekenesse that are contrarie minded This is the reason for which Saint Paul is set before vs an ensample of humanitie vnto others as wee may see 1. Cor. 14. Shall I come vnto you with a rodde or in loue and in the spirit of meekenesse And againe he speaketh after this maner Nowe I Paule my selfe beseech you 2. cor 10 by the meekenesse and gentlenesse of Christ which when I am present among you Gal. 5 Math. 11 Ministers must propose vnto themselues the meekenesse of the Apostles namely S. Paul and of our Sauiour Iesus Christ am base c. To be brief when the same Apostle sayth to the Galathians that Meekenes gentlenes and temperancie are the fruits of the Spirit And that our Sauiour Iesus Christ himselfe is set downe for an ensample to all Christians as wee may see Learne of me that I am meeke and lowlie in heart and yee shall find rest vnto your Soules those that desire this calling of the ministrie must consider that it is their dutie aboue others to giue themselues to this gentlenes and meek spirit Let vs come now to couetousnesse and desire of gain which is not honest which is numbred by Saint Paul amongst those vices which a minister should auoid Couetousnesse ought to be auoyded of Ministers because of the infinit euils it bringeth to all those who are led by it We comprehend these two words vnder one The reason is seeing that couetousnes being an ardent insatiable desire to get goods and to heape them vp one vpon an other those that are poysoned with this desire they care not how they get them by right or wrong and so making a dishonest gaine it is not amisse to comprehende these two vices vnder one But to auoyd earnestly this vice of couetousnesse let vs set downe in order the filthinesse and strange euils which it bringeth to the world prouing the same not only by that which the Philosophers haue thought and written but principally by the Scripture And let vs obserue that if there were nothing left but that the wise Philosophers haue written it were sufficient to cause vs to detest the same For who is not mooued with that saying of Cicero Good manners are corrupted 2. Offi● and depraued by the too much loue of riches Likewise he sayth in his Oration agaynst Verres That there is nothing so sacred but that it may b●e violated nothing so strong and defenced but that it may be ouercome by money In his Oration for Quintius he sayeth There is no dutie neuer so holie or diuine which may not bee broken through couetousnesse And in his first Booke of his Paradoxes Couetousnesse is a kinde of thirst and destemperature in men which can neuer be satisfied it tormenteth and racketh them not onely with a beastly desire to increase that which they haue but also with a miserable feare of loosing that which they haue gotten Also against Vatinius Couetousnesse is vnsatiable it holdeth in such sort the vnderstanding of men so locked and tied fast that it suffereth them not by any meanes to take breath To be briefe in the fourth Booke of his Tusculan Questions It is a sicknesse that pearceth the vaines and runneth through the intrales and that which is worse when once it hath seised our heart it cannot be rooted out I thinke none so voyde of reason that woulde either buy or eate that meat which should not slake our hunger but rather encrease the same or drinke that Wine or any other liquour which shoulde not quench our thirst but that which should make vs more drie Couetousnesse thē being the same meate and drinke it ought so much the more to be abhorred But the better to find out the deformitie therof and that incredible mischief vnto which it bringeth thē that suffer thēselues to be led by the same The first mischiefe vnto which couetousnes bringeth them that serue her 1. Sam. 2 let vs come to the scripture hearken diligently what is there spoken We learne first of all that it so blindeth men that it casteth them headlong not onely to the losse of their goods but of their life also as we see in Nabal Who being a very rich man refused to giue prouision to Dauids yong men which were greatly distressed by war notwithstanding that Dauids soldiers had beene as a wall to all the sheepe and goods of Nabal his couetousnesse and vnthankfulnesse carried so farre that he wold giue nothing vnto him who had power vtterly to subuert him and in truth he had been in extreame daunger had it not beene that his wife Abigail by her wisedome preuented it Againe The second it so dazeleth the eyes of manie and maketh them so sense●esse that they care not to seeke the destruction not onely of a fewe but of an whole nation whō they had rather beholde to perish then to bee depriued of their expected gaine of which sort the Scripture proposeth vnto vs two notable examples Num. 23 The first of Balaam who beeing called by Balaacke the king of Moab to curse the people of Israel hauing receiued a rewarde of his diuination that is rich presents hee thought it better to curse that people and that by his curse they might perish then that he woulde lose the rewarde which hee expected from Balaack The other is of Demetrius a certaine Siluersmith who seeing that Saint Paul preached Acts 19 that the gods which were made with hands were not true gods and fearing least that the gaine which he and many other of his craft got by making shrines of siluer for Diana should either be dimished or altogither be lost he stirred vp so great a tumult and sedition in the towne of Ephesus that saint Paul and his companions were not only in danger of their life by meanes of Demetrius and his confederates but also all they that were in Ephesus and euen the towne it selfe In such sort was Demetrius enraged by his couetousnesse that hee thought it better to hazarde the towne then to loose any part of his commoditie It stirreth men vp to sell thēselues others and to make more accoūt of a peece of siluer then of men created to the glorie of God as we may reade of Dalila the amourous louer of Samson who suffered her self to be so vndermined by her