Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	love_v	neighbour_n	self_n	2,652	5	9.4322	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05311	The sanctuarie of saluation, helmet of health, and mirrour of modestie and good maners wherein is contained an exhortation vnto the institution of Christian, vertuous, honest, and laudable life, very behoouefull, holsome and fruitfull both to highest and lowest degrees of men ... / written in Latin verie learnedly and elegantlie by Leuinus Lemnius of Zirizaa, physitian, and Englished by H.K. for the common commoditie and comfort of them which understand not the Latine tongue ...	Lemnius, Levinus, 1505-1568.; Kinder, Hugh.	1592 (1592)	STC 15454.5; ESTC S3877	132,793	266

symbole Sacrament and token dooth wash ou● wipe away and abolish the spotts and corruption of our mind by sheading his holy Spirit into our hearts by whome we concei●…ing the assurance of our saluation doo boldly 〈◊〉 Abba Father Which calling on the Father with twise and double repetition of the same word is of such efficacie and so speedie a●…medie that it obtaineth al things at the hand of our bounteous father so that a man direct his desires and praiers his petitions and so has full sighes vnto him by Christ For hee being our Captaine 1. Ioh. 5. Iam. 1. 5 our guide our leader and onely Mediator who by his owne bloud hath deli●…ued and obtained grace for vs verely there is nothing that is expedient for our health safety and saluation but we haue the same granted vnto vs Praier by Christ is effectuall neither shall our praiers at any time be voyde or vnauayleable Neither are the eares of so good and gracious a Father shut vp but are open vnto their praiers for whose redemption he hath giuen and bestowed his onely begottē sonne We must loue God first and chiefely and then our neighbour CHAP. 6. Loue towards God AS our charitie that is our entier Deut. 6. Iosu 22. 23. pure and sincere loue must most specially be shewed vttered and declared towards God to whome we owe whatsoeuer we haue and on whome all mans power and strength which consistes in the minde heart soule and spirit Marc. 12. Luc. 10. ought to be employed fixed and bestowed so consequently also towards our neighbour that is towards him that is of the sal●er nature and condition commune and inciden● alike to euery one of vs our loue must be bent and directed as largely amply and feruently as euery one of vs loue themselfe so that all men willingly and gladly be diligent to help their neighbours and succour them in their necessitie and pouertie Loue towards our Neighbour with their counsaile and riches if at any time the cause so require and occasion offer it selfe which occasion a man also of himselfe ought to seeke and take to doo a benefite to his neighbour euen of his owne accord without any crauing For this is the chiefe fruite of faith and a syncere and vnfeigned testification of the true profession of Christianitie How great the louing kindenesse and 〈◊〉 affection of Children ought to be toward their Parents CHAP. 7. BVt as wee owe all things to God much ●… our countrey and friends so also wee doe owe not a little deale to our parents And albeit it is not needful exactly to prescribe what obseruance and reuerence ought to bee done vnto them for as much as it is naturall in man to haue loue and beare good will toward them that bee his owne yea euen in the heathen people Matth. 5. as Christ our Sauiour saith so that this affection although the dutie thereof bee perfourmed deserueth no praise but escheweth offence and transgression Affection of Children towards their Parents Prouer. 23. yet neuerthelesse euery one euen from his childhood must earnestly and throughly be taught this lesson to loue his parents very entirely and hartily by whose trauaile and meanes he had his first beginning of life and participation of this light so that he obey and followe their will in all things which reason induceth and equitie requireth as we reade how Christ was obedient to Ioseph and Marie his mother Luc. 2. Exod. 20. Deu. 5. Mat. 15. Ephes 6. For that naturall and louing affection obedience and reuerence which is exhibited to parents is acceptable and well pleasing to God which thing also is earnestly prescribed both in the old and new Testament A pretie learned saying is that of Pittacus the Philosopher Such rewards and stipends as thou bestowest on thy parents such doo thou looke to receiue of thy sonnes To which effect belongeth that sacred sentence of Christ hauing a further and more ample signification Matth 7. With what measure ye mete with the same shall other men measure to you Marc. 4. For by transgressing and neglecting of this precept it commonly commeth to passe that parents find their children stiffnecked stubborne and disobedient so that when they are of more age they refuse disdeigne and despise the admonitions of their fore-elders yea and that worthily oftentimes by the iust vengeance of like punishment because they shewed themselues intractable towards their elders and were despiteful against them How euery one should behaue himselfe towards his master that instructeth him CHAP. 8. Honor to be giuen to Schoolmasters EXhibite and giue vnto thy masters which enfourme and teach thee and adorne thy minde with the studies of learning no lesse honour then vnto thy parents For so the Poet Inuenal praiseth those elders and praieth that their soules flitted and departed from their bodies may haue good lucke and prosperitie because they did beare singular fauour and good will towards their masters as well as toward their parents thus he saith Sat. 7. God giue the ghosts of those old men a light thin easie ground And saffron sweete to smell therein and spring in pitcher found Perpetually because that they would haue their master be In parents steed whom to obey they compted equitie Lib. 2. cap. 10. So Fabius admonisheth schollers to loue their masters no lesse then their studies and to accompt them as parents not of their bodies indeed but of their mindes For to be borne and to be instructed are two things of like sort and condition and almost of like nature because the one doth procreate the bodie the other doth informe frame fashion the mind If therfore fathers which be adorned with the studies of humanitie Instruction adorneth the minde doo bestow and employ their diligence and labour in instructing and enforming their owne children or if they being destitute of such ayde and readie furtherance doo vse the helpe of a learned teacher for their children to attaine to wisedome and good discipline surely there is nothing can be more largely and franckly bestowed on the children for the purchasing of renowne and the commendation and ornament of vertue For by such education nurture good bringing vp the mind is not only decked and beautified with most excellent vertues to wit integritie and vprightnesse of life honest good behauiour continencie chastitie lowlinesse gentlenesse meekenesse modestie humanitie righteousnesse temperancie curtesie but also great wealth honour and preferment whereunto learning is the way of aduancement is appoynted assigned and attributed to them without their seeking yea and in a manner oft-times against their will and desire Vnto what persons in humane societie honor and reuerence must chiefely be giuen CHAP. 9. HOnour ought indeed to be giuen to euery man according to his dignitie and order Rom. 13. as S. Paule commaundeth but specially to the olde age full of yeares and hoarie haires to which

wringeth Therefore the minde must be confirmed with such constancie Stedfastnes and constācie is commendable and stablished with such equabilitie indifferencie and equall condition that thou be not insolent in prosperitie nor cast downe or ouer come with aduersitie but which way soeuer mans state inclineth it selfe as sometime it is wont in a light moment thou alwayes strengthen assure and support thy selfe vpon the word of God and his prouidence The minde must bee strengthened and cōforted with the prouidēce of God according to whose good pleasure wee know certainly that this world is ordered and gouerned that al things are done fulfilled after his wil to the which al euents chances successes whether they be prosperous or contrarie ought to be referred not vnto the inconstācie temerity of fortune For that be far frō vs that men which are endewed with the vnderstanding and knowledge of GOD This worde fortune is to be abandoned and reiected of Christians should perswade themselues that any thing is done by chaunce happe or fortune when as indeed the chiefe cause of all things must be ascribed vnto God Curiositie must be eschewed CHAP. 33. Marking of other mens matters is reprehēded BE not a curious marker of other mens matters but rather endeuour diligently to amend thine owne life then to looke narrowly into an other mans or to reprehend his conuersation S. Paul the Apostle also doth diligently and earnestly giue euery man this precept 1. Cor. 5. not to haue circumspect eyes abroad and looke on other mens businesses but to bee carefull warie and vigilant in his owne housholde affayres and to take good heede that nothing bee done amisse which may worthylie bee reprooued of foreyners But as for the thinges matters and businesses of other men which appertaine not to vs hee woulde not haue any man to haue great regarde thereof or carefully to looke to the same no not if any fault bee committed For there bee some so farre wyde from the true profession of Christ A si●…tude of ●…sitions that they despise holesome counsayle and hate them which labour to bringe them to a better minde euen like to some which being diseased and full of byles and sores in the fundament doe contemne and neglect the healthfull and faythfull Phisition and had leuer cōtinue stil in filthie corrupt humors then to receiue a singular and soueraigne remedy Because therefore it is not alwaies a wise mans parte to be busie or to meddle in all businesses Meddle not in other mens businesses nor expedient to be curious in other mens matters this prouerbiall sentence may wel be obiected against such busi-bodies as will haue an oare in euery boate thus Hee procureth himselfe much quietnes which medleth not in other mens businesse Hereupon S. Paul calleth backe and reduceth the Thessalonians to their owne occupations and businesses 1. Thess 4. and suffereth them not to bee curious in other mens matters But it is wonderfull to consider how quick-witted many be in the businesses of foreiners Quick eied abroad blinde at home how quick-sighted in examming fearching sifting spying and marking other mens doings when as in the meane time they neglect their owne and let their whole mind and cogitation goe a pilgrimage and runne all abroad but at home they are as dimme of sight as Fayrees hobgoblins or night-sprites and blinder then Mooles Pers Sat. 4. No man attempteth to descend into himselfe no man But on his backe which go'th before the wallet spie we can Which sorte of men as Persius so likewise also Horace doth check and sharply reprehend in these verses Horat. Serm. 1. Satyr 3. When thou with bleard and noynted eyes thine owne faultes doest foresee To spie thy friends offence and vice so sharpe why is thine eye An Aegle-like most quick of sight or dragon Epidaure No more adoo thine owne selfe sift and trie if heretofore Thy nature or ill custome hath ingraft some vice in thee For in such fieldes as are neglect growth Ferne that burnt must bee The blinde loue of a mans selfe is to be detested Seeing therefore that this vice of selfe-loue doth dimme blinden mans vnderstanding and darken his minde so much that many men fauour and flatter their owne vices Christ our Sauiour doth sharply inueigh against those men which fasten their eyes vpon the life and maners of other men Mat 7. Luc. 6. rather than vpon theyr owne and which curiously marke a mote or a straw that is to say the smallest faults and of no value or importance and doe aggrauate them exceedingly when in the meane while they doe not marke perceiue nor consider the beame that is to say their owne great and grieuous offences Moderation in apparell CHAP. 34. The moderate vse of things is to be respected AS in the furnishing of feasts frugalitie and temperaunce of fare must be regarded so also in the apparell and attire of the body the same moderation must bee had in such wise that nothing bee referred vnto prodigalitie and vayne ostentation but that all thinges tende vnto the necessitie of nature and the vse profite and commoditie of life wherunto if comely trimnesse and neate comelynesse not too gay and exquisite galantnesse bee added I see no cause but that it is tollerable Womē are desirous of fine attire But because woman-kinde doth chiefly desire and greatly delight to bee gayly and galantly attired and decently trimmed therby to acquire beauty the grace of beautifull fayrenesse 1 Pet. 3. S. Peter the Apostle admonisheth matrons not to bestow too much cost on fine rayment nor to make themselues gay and braue to the eyes of the beholders with frisled and broydered hayre or gold or pearls or cheynes or bracelets but to please and delight their husbands and to winne their fauour and beneuolence with modest maner of apparell and sober attire and arraying without gorgiousnes or curiositie as in olde time those holy and honourable dames Rachel Gen. 16. Sara Rebecca and Susanna vsed to doe Prodigality and ryot to be eschewed For truly I knowe many both in our time and in our foreelders dayes which with wearing sumptuous and costly garments yea and the same eftsoones renewed after sundry outlandish fashions and consequently by fine and curious furniture of dayntie dishes haue been brought to vtter beggery and extreame pouerty and haue been also derided of those men which prouoked and helped them to waste their patrimonie and which also by deceipt craftinesse sleight guile and fraudulent subtilty had scraped catched and gotten somthing from them insomuch that they would not bestow one farthing to relieue and succour those men in their calamitie and miserie whome they had brought euen to the hospital or almeshouse extreame penury But forasmuch as we see euery where so many vnthrifts ryotous persons spenders and wasters of their owne substance greedy of other mens goods no

loue be thus nourished and by this meanes stablished among the heathen how much more ought the same to be entire vnfained stedfast and ardent in them which are vnited and knit together in the league aliāce couenāt of Christ In words and euery action of life falshood and fayning couered deceit and dissembling is detestable CHAP. 38. LEarne to vtter and speak the truth alwaies For to lie to speak doubtfully intricately confusedly stammeringly faynedly and to turne back shrink from the truth is a seruile guise and not decent nor comely for a freeman or one well brought vp in honest and good discipline Therefore the Apostle S. Paule grauely seuerely giueth this excellēt exhortation Philip. 4. An holsom exhortatiō of S. Paul Whatsoeuer things are true whatsoeuer things are comly honest whatsoeuer things are iust agreeable vnto equity whatsoeuer things are pure syncere whatsoeuer things are cōuenient to maintain concord whatsoeuer things are of good and honest report that is do win commendable fame and estimation if there be any vertue and if there be any prayse that is to say if there be any thing ioined with vertue praise worthie haue those same thinges in your minde that is let those things be your only delight imprint and keepe surely those thinges continually in your hearts let those thinges bee alwayes fixed before your eyes let those things be deeply fastned grounded in your minds and endeuour with all your power to attaine those things and to expresse them in your life and conuersation And the God of peace shal be with you For truly as the same Apostle saith Rom. 8. Al things are an help for good vnto thē that loue God that is to say haue happy prosperous succes The fond blind loue of a mans self vaine perswasion of learning must be abandoned CHAP. 39. The perswasion of being learned is to be abolished out of the mind COnsidering that the opiniō of learning cōceiued sooner thē it ought to be doth not a little harm to studies and hindreth the progres therof this thing oughtst thou to beware of principally that neither in the studies of learning nor in any other arte which thou intendest perfectly to learne thou suffer such perswasion to enter into thy minde to thinke that thou hast attayned to those things from which thou art far off wherof thou hast neither knowledge proofe nor experience inasmuch as thou hast not thorowly searched nor sought out the same For there be many louers of thēselues which stand highly in their owne conceit which reioyce and glory and flatter themselues concerning their owne learning think they lack no part of the perfectiō either of learning or of godlines that they are com to the mark whē as indeed they are scarsely in the half or midway And this is the cause that so many excellēt wits ordained appoynted vnto famous most worthy exploytes do neuer come to the top of perfection Which whē Fabius did well perceiue Fab lib. 1. cap. 2. he required this principally of the professors of sciences that either they be learned indeede or else acknowledge themselues not to be so For there is nothing worse then for men to presume vpon a false perswasion of learning when they haue proceeded but a little further then the first principles thereof For such doe not onely disdaine to giue place to them that are able to teach skilful to instruct but also with great pride presumptuousnes do boldly impart their ignoraunce Vnskilfull Schoolmasters and inculcate their vnskilfulnes vnto others chalēging vnto themselues such ability with which this kinde of men is puffed vp in arrogancie Vnlearned preachers There be some also in these dayes which do impudently presume to the office of preaching when as in deede they be not exercised nor trayned in this holy colluctation or wrastling nor furnished with efficacie of vtteraunce nor indued with knowledge of things nor adorned with the vnderstanding of the sacred scriptures Whereby it commeth to passe that the desirous hungry hearers are not refreshed with any foode of holesome doctrine nor conceiue any comfort of the word of God nor any nourishment of the soule but receiue into their mindes onely meere trifles and olde wiues superstitiōs Vnskilfull Phisitions Amongst these men of this order I may rightly reckon those which being neither stablished with good aduisement and consideration nor confirmed with experience do take vpon them the difficult and laborious enterprise of curing healing doing the part of a Phisition and do practise the arte of Phisick to the great dammage detriment of people and the ieopardy and losse of their health The opiniō of learning and knowledge to be abolished Seeing therefore such vaine perswasion of learning with the glorious and proud boasting therof doth so much indammage hinder fruitfull wits studious men which doe affectate greatly desire sound sure perfect learning must endeuour by all means possible vsing al means helps and furtherāces of their studies to attain soone speedily vnto principall perfection abolishing reiecting al opiniō of learning already acquired so that if they haue profited proceeded to some purpose yet not to leaue off or recoyle frō so good an enterprise but still to goe forward vntill they haue attained to the mark haue run out their prefixed race win the garlād prise praise or obtaine the next place therunto Let neuer that foolish opinion so pernitious vnto noble wits be cōceiued in thy mind or rest in thy hart to think that thou hast fulfilled fully accomplished the industry labor of learning when as yet thou art but at the threshold staiest in the first entry porch of learning nor to imagine that thou hast attained to those things wherunto thou hast not reached by far but ar● a great way frō thē For such perswasion worketh this in mēs minds that they loiter long before they come to the mark becom slack negligēt in al their doings go not forward euē like to slothful sluggish felowes which whē they run in a race do not lustily speedily make hast to win the prise and rewarde of victorie but eftsoones stay and stand still● while looking back suffer the garland to be intercepted from them to their great shame reproch Herein we ought to follow the example of S. Paul who in the function of his Apostleship percelebrating publishing of the doctrine of the Gospel wherein the saluation of all men doth consist Phil. 3. A place of S. Paule explanated he confesseth indeede freely that he hath not gottē that which he labored to attain vnto but without any delay or stay he manfully performeth and finisheth his course with al his endeuour labor power he preaseth according to the mark appointed to the reward of the high calling that is to the

5 What baptisme auaileth vnto man and wh● we are taught thereby p. 7 6 We must loue God first and chiefely and then our neighbour p. 9 7 How great the louing kindnesse and natural affection of children ought to be towards the● parentes p. 10 8 How euery one should behaue himselfe towardes his maister that instructeth him p. 11 9 Vnto what persons in humaine society honor and reuerence must chiefely be giuen p. 13 10 What commodity instruction bringeth to a man and of what manner and sort it ought to be p. 15 11 Out of what bookes we must learne integrity of manners honest behauiour and good precepts of life p. 21 12 What authors are most profitable for the attayning of eloquence and to adorne the mind and what arts must chiefely be embraced p. 27 13 Iudgement or opinions concerning heathen and prophane writers p. 29 14 The office and d●…ty of a Poet and what praefite studious youth men also of good years may reape by reading of Poets p. 30 15 Of the vse and commodity of historians p. 32 16 Of Comedies p. 34 17 Of eloquence and skillfull utterance which in profitable and necessary for euery man of what language soeuer hee be p. 36 18 To what sciences and worthy knowledge the studies of humanity open vs the way p. 37 19 We must addict our selues and cleaue surely vnto one certain and determined kind of learning p. 4● 20. What studies and ocupations bee painefull and not profitable and what studies be hurtful and pernitious p. 42 21 Wee ought to haue us great 〈◊〉 and regarde of the soule and minde as of the body yea rather much more p. 46 22 What helpe must bee used for the body that it may continue in perfect health p. 49 23 Meates must bee receiued of the liberality and bounteousnesse of God with great thankefulnesse and thankesgiuing p. 53 24 How wee must haue regarde of Hospitality p. 56 25 Of the care of houshould wealth 〈◊〉 hous-keeping and the gouernauce therof p. 62 26 The moderation and measurable vse of steeping and waking p. 69 27 What good or hurt commeth of repl●tion and abstinence and finally of the 〈◊〉 ●… much laxatiue or of the contrary p. 73 28. Studious and politique persons must oftentimes purge the pores by which the excrements are ●…cuted p. 76 29 Holesome precepts necessary and requisit as well for the minde as for the body p. 80 30 A man must haue respect of his estimation and good name p. 82 31 The appeasing and pacifying of discord and dissention is praise worthie p. 92 32 Let no man be proud in prosperity nor discomforted in aduersity but rest and stay himselfe vppon the prouidence of God p. 96 33 Curiosity must be eschewed p. 97 34 Moderation in apparell p. 100 35 Let no man despise that state lotte or condition that is appointed vnto him p. 102 36 The society company and familiarity of vnhonest wicked persons to be eschewed p. 109 37 The tongue must be restrayned only from filthie talke but also from idle wordes p. 111 38 In wordes and in euery action of life falshood and feining is detestable p. 116 39 The fond and blinde loue of a mans selfe and vaine persuasion of learning must be abandoned p. 117 40 A man must haue choise and difference of familiars and friends p. 124 41 Doe not rashly offer thy selfe to be suerty for any man p. 127 42 Flatterers must be eschewed p. 128 43 Certaine precepts conuenient and profitable to the leading of a mans life well happely and prosperously p. 132 44 Of exercise whereby the wearied strength both of mind and body is recreated p. 134 45 In all exploits good aduisement must be our counsailour p. 151 46 Doe not those thinges whereof thou art in doubt p. 152 47 The rewards of vertue and vice p. 154 48 The beginning of all our actions must wee take of God p. 155 49 The dawning of the day and betimes in the morning is the most meetest and conuenient time to order dispose and prepare the mind lift vp the heart vnto God p. 157 50 In the end of the day the mind must giue accōpt of such drede as were done that day p. 159 51 Let no man flatter his owne faultes or extenuate his offences p. 160 52 Whatsoeuer good thing happeneth vnto vs we must ascribe the same to God p. 164 53 Discretion aduisement and consideration must be had in choosing the kind of life p. 166 54 Of the lawfull society of matrimony p. 169 55 Whatsoeuer society consisteth not within the limits of wedlock is reproueable and disagreeable from lawfull matrimony p. 175 56 How and by what meanes it may bee obtayned and brought to passe that death bee not dreadfull and terrible to a man of lewde and naughty nature p. 179 57 Of the greatnesse highnesse maiesty and power of the name of Iesus Christ by which onely magicall enchauntmentes must be resisted and illusions of diuels ouercome driuen away and vanquished and whatsoeuer other damages hurts or inconueniences happen to be done either to the minde or to the body must be expelled and auoyded p. 189 58 Whether herbes and precious stones be of any power or auaileabe efficacy in driuing away diuels and expelling other hurtfull thinges p. 206 59 Of the maiesty and power of the most highest and how many diuers titles and names are ascribed and attributed to that one onely substaunce of God distinct and diuided into three equall persons By the contemplation whereof mans mind conceiueth traquillity comfort and most effectuall faith trust towards God p. 212 The end of the Table