Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	child_n	love_v	parent_n	9,558	5	9.1054	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08242	Certaine sermons vpon diuers texts of Scripture. Preached by Gervase Nid Doctor of Diuinitie	Nid, Gervase, d. 1629.	1616 (1616)	STC 18579; ESTC S113333	39,489	118

in their bags indigested The last degree of Cain his exceeding wickednesse that hee killed his brother his naturall brother and his onely brother and which aggrauates his villany in whom were all the kinds and degrees of brother-hood vndiuided For then there were not brothers some by the father some by the mother brothers by friendship not by bloud brothers by affinity not by consanguinity brothers that is the same Country-men not strangers brothers of the same Religion and not diuers but all these strings of loue and affection they were vnited in one Neither did he it for want of lands and territories for was he not heire of the whole earth but Ambition and Couetousnesse are impatient of consort and fellowship be they neuer so much dilated Further by this murther Caine is guilty of the bloud of Christ and all the blessed Progeny which should haue beene deriued from him Nay yet further he hath slaine all posterities that followed all generations may call him cursed For if God had destroyed him and giuen Eue no more children as iustly he might haue done the propogation of man-kind had beene cut off and this faire world shut vp as soone as it was made like goodly new houses which haue no inhabitants But the loue of brothers will not suffer me to passe it thus which the more sacred it is with the greater sinne was it violated by this vnnaturall Why did he not consider that hauing a brother his strength was doubled For what are brothers but two in one two in labour but one in enioying two against all others one betwixt themselues What aduantage is it to bee in two places at once to watch when he sleepeth to haue his health when hee is sick and all this not by a deputy but by himselfe for this vnion is in some sence naturall not onely of affection Two hands two feet two eyes two cares in one body do resemble brothers which are two bodies in one Wherefore fraternall loue being a patterne of all loue when wee would haue any to loue entirely wee stile them by the name of brethren As brethren enuy not one another for the loue of husband and wife though it bee great yet it is not naturall but grafted the loue of parents and children greater but not reciprocall for loue descendeth not ascendeth but the loue of brothers is naturall and collaterall neither ouer-awed with reuerence nor by satiety intermitted How full of sweetnesse is it to remember saith Valerius that we liued in the same lodging before that we were borne and past the time of our infancy in the same cradle smiled vpon the same parents preserued by the same prayers and vowes drawing equall honour from the same Ancestors hauing had the same parents the same wombe the same bloud the same beginning the same education the same nobility the same estate the same discipline why should they not will and nill the same bee of the same minde and affections But this is the mischiefe of sinne and of the deuill that the sweetest loue turneth into the sharpest hatred brothers being incensed are vnquenchable as much water will not quench their loue so not the Ocean their hatred Because euery iniury is more grieuous proceeding from a friend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what will Brutus stab Caesar that strikes him to the heart And our Sauiour to his Apostles Iohn 6. will you also forsake mee you But this woefull discord of brethren is not vsually kindled but by extraordinary wrong What was it that enslamed Cain wherefore slew he him This interrogation is to stirre vs to attention and makes way for an euident reason following Rom. 9.22 for no man will demand of himselfe vnlesse his answere be plaine and ready Then the reason is because his owne workes were euill and his brothers good Because his owne workes were euill therefore will he make them worse and because his brothers workes were good did that onely offend him that his brother did not offend if he liked his owne euill workes better why was he not content with them and if he loued his brothers good workes why did he not make his owne like them So wickednesse is loathsome to the wicked yet he will retaine it and thought he chuse to bee euill yet he would not bee so accounted But what were his euill workes No man is extremely sinfull all at once vice groweth vpon men by degrees therefore before this oblation it is probable that he was disobedient to his parents proud voluptuous preferring the world despising the simplicity of innocency and the infirmity of vertue and comming thus affected how could his offering please God how could the fruites of the earth be acceptable when the fruites of good workes were wanting an honest man will not take a gift from a knaue much lesse will God admit of such giftlesse giftes Thought he by those giftes to bribe the Almighty and procure conneiuance to his sinnes so it was and so it is the daily practise of secular manners to serue God onely to make vse of him for as religious men saith Saint Austine doe vse the world that they may enioy GOD so the vngodly do vse GOD that they may more freely enioy the world which indeed is to make themselues a friend of the righteous GOD that they may more plenteously enioy the vnrighteous Mammon Abel was not thus conditioned but offered vnto God himselfe also by mortification and sacrificed in the faith of that alone Sacrifice to come with liuing sacrifice God accepted neglecting the inanimate oblation of Cain Viua accipien● terrenarecusans saith Prudentius the sight of these vertues made Cain to deiect his countenance and enuy followed and murther the brood of enuy So the brethren of Ioseph being moued with enuy sold him into Egypt and there can bee nothing excellent but the eye of enuy espyes it An euill eye saith our Sauiour therfore euill because anothers is good a sore eye which cannot endure to looke vpon a quality that is bright and amiable in his brother This insatiable vice being that which first moued the Diuell against our nature intire and first moued Cain against Abel it is one also of the first vices which appeareth in our nature Vidi puerum amaro vultu in tuentem collactaneum suum I haue seene an infant saith S. Augustine looke bitterly vpon his fellow-suckling Confess and it is one of the last sinnes Hence is bewitching commonly in old women which antiquitie did beleeue to be effected by the poyson of an enuious eye as appeareth by the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and fascinus that is killing with the eye this made them so fearefull of any singular or admirable nature least it should bee blasted with enuy and perish especially if it were a maturitie before his season praecox fructus a hasty fruit wit or valour aboue his yeares 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Menander therfore when any one praised it they were wont to say

commented there he indited there hee translated And for this cause many learned Diuines amongst whom S. Ierom Eusebius with diuers of late memorie haue carefully described all the sacred places and religious monuments of the Holy land that those which haue not seene them really might see them imaginarily and nourish their Diuine cogitations without supestition without any great cost or trouble I that they might see Canaan a farre off as Moses did from mount Phasga Now looke what hath been said concerning deuotion nourished by sight the same is true likewise of the other learned sense namely hearing as the hearing of musicke or eloquent discourse which being vsed without curious scrupulositie and affectation how greatly they increase the loue of God and of his true worship it appeares to any liberall and ingenious disposition vnlesse any man thinke the vse of musicke proper to stirre vp vanity to nourish pleasure to maintaine lightnesse and obscenitie And not 1 To raise vp mens minds to meditation of heauenly ioyes whereof musick may seeme a kinde of type 2 To confider the harmonie and consent of the world how all Ages all Nations all Languages praise Him 3 Out of the mouthes of Babes sucklings hee prepareth praise 4 To expiate the eares which haue beene polluted by wanton madrigals and lasciuious ditties 5 To kindle the affections with loue of God 6 Lastly to praise him with learned hymnes who is the giuer of all excellencies Vnlesse any man thinke that eloquence was giuen naturally to adorne folly and flatteries to ouerthrow right to colour falshood and deceaue simplicity and to be misvsed when it is appliyed to strengthen truth to sweeten diligence and commend pietie Quis ita desipiat vt hoc sapiat saith Saint Augustine 4. de Dectrina Chr. And if any man obiect that Saint Austin could not resolue himselfe concerning the lawfull vse of artificiall Musicke in Churches it is false For though hee speakes of his owne experience that the delight of his sense did sometimes preuaile aboue reason yet hee confesses the excellent vse of Musick for deuotion And for being too scrupulous hee checkes himselfe calling it nimia seueritas and concludes that hee approues the custome of the Church Vt per oblectamenta aurium infirmior animus in affectum pietatis assurgat That by delight of the eare the weake minde of man might rise vp into pious affections whereof hee makes himselfe an example with delightsome remembrance how hee was moued to teares at the hearing of artificiall Church Musicke Cum reminiscor lachrymas quas fudi ad cantus ecclesiae tuae magnam instituti huius vtilitatem agnosco Besides what Saint Austine saith there of artificiall musicke may bee as well an argument against plaine song and common tunes in Churches which affect some men as much and of many are sung with as great affectation Againe if for this difficulty they would wholy reiect the lawfull vse of musicke let them reade the two chapters next going before they shal find that he maketh the same difficulty in the vse of all the senses which if they will refuse therefore then must they neither see nor smell nor eate nor drinke But this holy man there expresses his carefulnesse to auoide sin as also did Saint Athanasius whom hee there citeth But how farre their spirit was from preiudicing others or from scrupling mens consciences in the vse of the approued Institutions of the Church their other speeches and actions are sufficient witnesses Wherefore to shorten this discourse let vs all endeuour to haue a zealous and deuout loue of Christ both that which riseth out of knowledge and vnderstanding and that which riseth out of sense and affection And to this purpose vse all those meanes which the practise of most holy Fathers and the law of Nature her selfe doth warrant which is not sensuall loue but affectionate and holy raised out of sense As they which saw Christ loued him the more not for the lineaments of his body but being enflamed with consideration that they should see their Creator become Flesh who is in his owne Nature inuisible That they should see the same passions as in themselues in him which was Impassible and all their owne infinrmities without deformitie of sinne That man might not now chuse but loue God vnlesse he would not loue himselfe This I say bred admiration and loue in them a spirituall loue yet raised out of sense and is chiefe part of that which wee properly call deuotion And thus much of the first part of my Text namely the loue of Christ being seene Where I haue shewed how much sight augmenteth loue And how all other sensible meanes and externall practises are incitements and inuitations to encrease deuotion Deuotion which is the onely happinesse of this life and to be preferred before wisedome subtilty or discourse being indeed the end and perfection of all The delicious taste of heauenly ioyes which God giues vnto his Saints here that they may long after the fruition of the whole Whereof Saint Austine speakes in the 40 chap. of the 10. booke of his Confessions Et aliquando intromittis me Domine in affectum multum inusitatum introrsum ad nescio quam dulcedinem quaesi perficiatur in me nescio quid erit quod vita ista non erit Now to the second part which is the loue of Christ not seene Quem cum non videritis diligitis whom yee loue though yee haue not seene This not onely S. Peter heere but S. Paul also with many other Worthies haue admired to see how soone the world without compulsion consented to follow and to loue Him whom they neuer saw How so many thousands and millions were moued with such a strange instinct to leaue their goods their wiues their children parents their deerest Country and lastly to loose their liues so willingly for loue of him whom they neuer saw This amazed the vnbeleeuing world to see her number daily minished and most furious persecutors become the hottest louers What secret influence so raigned in mens hearts what cruel loue made them so impatient that they ranne showting to their death Wherefore forsooke they all their present ioyes which they not onely saw but caryed in their eyes to loue him whom they saw not Crying Hunc amemus huno amemus Nothing could bribe them or abalienate their mindes Youth was not moued with beauty nor old age with money nor children with feare of death nor States-men with preferment No contumelies no disgraces preuailed they suffered all things they endured all things and all this for the loue of him whom they neuer saw The new married preferred the graue before the bed Honourable and beautifull maides choose rather to bee called virgins of Christ then queenes to great Princes The fraile sexe was crowned with Martyrdome and compassionate mothers ouercomming nature beheld with cheerefull countenance their swete infants killed for the loue of Christ as wee read of that happy childe which died