Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	john_n	know_v	love_v	12,900	5	7.0960	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A73288	VVaters of Marah, and Meribah: or, the source of bitternes, and strife, sweetned and allayed by way of aduice, refutation, censure, against the pseudo-zelots of our age: by Humphrey Sydenham, master of arts, late fellow of Wadham Colledge in Oxford.	Sydenham, Humphrey, 1591-1650?	1630 (1630)	STC 23574; ESTC S125548	26,958	48

preach too 't is thought Edifie as much as their zealous Pastor But Away with those Ecchoes in Religion fitter for Silence then Reproofe and for pitty then confutation and therefore once more I Beseech you and with the phrase of an Apostle too Heb. vltims Bee not carried about with diuers and strange Doctrines Halt and limp not betweene Innouation and an establish'd Discipline But as Peter said to the Cripple In the Name of Iesus Christ of Nazareth rise vp and walke Acts 3.6 Returne vnto the Church whence ye are straggling not to your Stepdame but your mother the Mother of whom you were borne and nurs'd dry those teares she sheads for you peace those sighs and groanes complaints which she wailes for you Fall vpon those Armes which will embrace you those Bowels which yearne for you those Paps which gaue you sucke What went you to see A Reed shakē with the wind Yes a very Reed shakē with euery wind of Doctrine A Reed with a bruized stalke or brokē Eare no Corne in it or if it haue 't is blasted with Sedition fitter for the Dunghil thē the Granary Away then from Lebanon my Beloued from Lebanon Looke from the Den of Lyons Cant. 4.8 and Mountaines of the Leopards where the peace of Religion is blood-suck't and deuour'd and come hither to the mountaines of Myrrh and hills of Frankincense The Altars of the liuing God where the Incense of his Church flames cheerefully with no lesse truth of deuotion then vnanimity Loe her golden vials full of odours Sacrifices both deuout and peaceable Such as the heart of his people offer and not the hands onely Calues of our lips and groanes of the Spirit which touch both the cares and nostrils of the Almighty Let the voyce of diuision then jarre no more amongst you which if there were nothing else to noise our frailties were enough to speake bondage to the flesh and not yet our freedome to the Spirit For whence are strifes and enuryings are they not from your lusts And whilst one saith I am of Paul 1. Cor. 3.4 another am of Apollo are ye not carnall Christ is not deuided his Church is one My Doue Cant. 6.7 my vndefiled is but one she is the onely one of her mother the choice one of her that bare Her Can. 6.7 The Church you heare is Gods onely one his choice one He hath no more and we tho many are but one neither 1. Cor. 10.17 the Churches one Her choicest one one Body nay one Bread 1 Cor. 10.17 Moreouer Christs Spirit is but one tho it bee in many 't is there still one Spirit no diuision where that is but all peace Ephes 4.3 and therefore 't is call'd the vnity of the Spirit and this vnity must be still kept in the bond of peace Marke here 's no wanering or Temporary peace but this peace must be still kept and not stightly kept but there is a Tye on the keeping of it The Bond of peace Ephes 4.3 and 't is this Bond that makes the vnity and this vnity that keepes the peace and this peace that preserues the Spirit so that 't is still an vnity of Spirit kept in the Bond of peace Come hither then my Faithfull Brother in the Lord and let vs no more censure but expostulate Hast Thou the true Faith thou so much gloriest in where is thy zeale hast thou true zeale where is thy Charity hast thou true Charity why art thou Tumultuous Iohn 13.35 By this shall you know saith Christ that you are my Disciples if you loue one another Mutuall agreement begets Loue and this Loue makes the Disciple and this Disciple is knowne to be Christs by a Si diligeretis onely if yee loue one another And therefore in the first Dawne and rising of the Christian Church the chiefe thing remark'd in it by the Gentiles was the Christian Loue Tertul. Apol. 36. Vide vt inuicemse diligunt vt pro alterutro mori sint parati as Tertullian stories it Lo how they Loue the Heathens cry How ready to Dye one for another But this Loue of the Brother vnto Death I presse not here for the very Infidels had their Commorientes as well as we but Loue vnto Sincerity and Constancy of which he that is destitute falls short both in Religion and Morality And therefore that Text in Saint Peter runs Methodically Feare God 1. Pet. 2.17 Honour the King but first Loue the Brotherhood as if there could be no true feare of God or honour of the King except there be first Loue to thy Brother to thy Brother nay the Brother-hood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Greeke Achava the Hebrew Beza Annot. in 1. Pet. 2 10. Brotherhood for the company and coniunction of Brethren in the Church and in this not so much a Coniunction of persons as of Mindes otherwise 't is no Church And therefore the multitude of them that beleeued at the Apostles Sermon were said to bee of one Soule and one heart Acts 4.32 And this one Soule and one heart S. Paul calls one minde and one Iudgement And this one minde and one Iudgement must not be thinly mixt 1. Cor. 1.10.12 but perfectly ioyn'd together and so ioyn'd together that there be no Diuision among vs and therefore he coniures his Corinthians by the Name of Iesus Christ Rom. 15.5 6. not onely to Doe but to Speake the same thing I Beseech you Brethren by the Name of our Lord Iesus Christ that ye all speake the same thing that there be no Diuision amongst you but that ye be perfectly ioyn'd together in one minde and the same Iudgement 1 Cor. 1.10 Maximum indicium malae mentis fluctuatio Sen. Epist 121. Reeling betweene opinion and opinion is a Mentall drunkennesse and there is no such Index of a Depraued Disposition as wauing vnsettlednesse And therefore the Stoicke describing the vnconstant man Senec. Jbid. Thus lashes him Nunquàm eundem nec similem quidem sed in diuersum aberrat He so trauerses and wanders in himselfe that hee is neither the same nor like but diuerse So that the Wise man is the Man onely of Resolution for He is one and the same still Praeter Sapientem nemo vnus Seneca tells his Ducillius in his 126. Epistle And doubtlesse 't is this one minde and one Iudgement that makes both the discreet Moralist and the wise Christian Videmus qualis sit quantus sit and vnus sit Epist 26. the same Seneca Vnanimity is the Soule of Brother-hood whether in that of Nature or of Grace And therefore what Abraham of old said vnto Lot is worthy both of your memory and obseruation Genes 13.8 Let there be no strife betweene me and thee nor betweene my Heardsmen and thy Heardsmen why We are Brethren as if the very word did inuolue vnion and where there was Brother-hood there could be no strife no not amongst

zelat That is as Cyprian reades non inuidet enuies not for zeale in her perfection and as it leanes to vertue is but emulation but screw'd vp to vice 't is enuy Enuy Nay 't is fury Isid lib. 3. de summo Bono cap. 91. Quicquid proteruus vel indignans animus protulerit obiurgantis furor est non dilectio corrigentis saith the Father what in way of Admonishment passion produces is Reuiling and not admonishment and doth not touch so properly on sincerity as malice And therefore Enuies and Euill speakings are link'd with Guile and Hypocrisie By Saint Peter Lay asside all guile Hypocrisies and Enuies and euill speakings 1 Pet. 2.1 A temperate reproofe will mould and worke vs to reformation when an Inuectiue fires vs In cap. 5. Luae Ill a pudorem ineutit Haec indignationem mouet faith Ambrose That touches vs with remorce and slumbers and becalmes all passion This kindles our Indignation and with that our stubbonrnesse For certainely harsh speeches doe not so properly moue as startle vs and are like sharpe sawces to the stomacke which though they sometimes stirre the appetite yet they gnaw And for this Error some haue censur'd Saint Chrysostome himselfe That if He could haue moderated his zeale and temper'd his reproofes with a little mildnesse especially to the Empresse Eudoxia He might haue done more seruice to his Church and refcued his honour from the staine both of Imprisonment and Exile I presse not this so farre Beloued to fat and pamper vice or rocke and lull men in a carelesse sensuality Though I doe Beseech yet I would not fawne This were to kill our young with colling them and with the Iuie barren and dead that tree which we embrace I know a Boanerges is sometimes as well requir'd as a Barnabas a sonne of Thunder as of Consolation But these haue their vicissitudes and seasons There is an vncircumcised heart and there is a Broken Spirit There is a deafe Adder that will not be charm'd and there are good Sheepe that will heare Christs voyce For these there is the spirit of Meekenesse for the other loud and sharpe Reproofes If Nabals heart be stony the Word is call'd a Hammer let that batter it If Israel haue a heart that is contrite and wounded Gilead hath Balme in it and there is oyle of comfort for him that mournes in Sion Thus as our Insirmities are diuers so are the cures of the Spirit sometimes it terrifies sometimes it Commands sometimes it Beseeches But let not vs terrifie when we should but Command nor Command when wee should Beseech lest wee make this Liberty a Cloake for our Maliciousnesse 1. Pet 2.16 In all exhortations first make vse of the still voyce and if that preuaile not Cry alowd vnto the Trumpet and if that be not shrill enough raise the Thunder-clap Aug. l b 2. de sermote Domini in monte se m 1. But this latter Rarò magna nece ssitate saith Augustine seldome and vpon great necessity It à tamèn vt in ipsis etiam obiurgationibus non nobis sed Deo seruiatur intestinus If we must needs lighten and thunder let it bee as from God not vs who are to scourge the sinne not the person except vpon capitall offences open blasphemies Acts 15. wilfull prophanations Saint Paul then may call Elymas the Sorcerer the child of the Deuill and Peter say to Symon Magus Thou art in the gall of Bitternesse and the very bond of Iniquity Rebukes I confesse too mercifull for the grand Disciples of Sorcerie and Magicke and yet sowre enough for those other Nouices and Babes in the schoole of Christ Though such also are not onely open to the Checke but to the Rod Vultis vt in virga veniam Shall I come to you with the Rod or in Loue 1 Cor. 4.21 To wound and offend a little to profit much is to loue soundly Habet amor plagas suas Ambros su●er 1. cap. ad Cor. quae dulciores sunt cùm amarius inferuntur Loue it selfe hath her whips and thornes and the more they are layd on the lesse they wound to our Ruine tho not our Smart There is a sharpnesse of speech vs'd to Edification not to Destruction saith Saith Paul 2. Cor. 13.10 A religious chastisement sometimes more profits then a partiall conniuence or remission This may perchance soften and melt a peruerse nature The other skums it There is as well a Cruell mercy in remitting offences which should be punished as a mercilesse Cruelty in ouer-punishing others which might haue beene remitted And therefore 't is an Euangelic all Commandement Sipeccauer it in te frater tuus corripe eum If thy brother sinne against thee reproue him Reproue him how openly No Secretò corripe saith Augustine Reproue secretly Aug de Verbis Domini super illa verba Sipetaueriit te frater suus For if thou art knowing his offence and by way of a taunt or exprobratio dost diuulge and blazon it Non es Corector sed proditor sayes the Father Thou art not a Corrector but a Betrayer or as Origen aggrauates it Non reprehendentis hoc sed infamantis Orig. in Leuit. cap. 23. This is no part of Reproose but of Defamation A wholesome holy Reprehension may be viciously applyed especially not ballac'd by those two great weights Charity and Iudgement Iudgement to mould it and Charity to sweeten it otherwise we may Wound perchance when we desire to Heale and in stead of reprouing others condemne our selues And therefore that of Saint Augustine is very Energeticall Cogitemus cum aliquom reprehendere nos necessitas coegerit Aug. lib. de fermon Domini in monte ser 1. vtrum tale sit vitium quod nunquàm habuimus tuunc cogitemus nos hon ines esse habere potuisse vel quòd tale habuimus iam non habemus nunc tangat memoriam communis fragilitatis vt ill am correctionem non odium sed misericordia praecedat When necessity impels vs to reprehend another as the Father will haue no reprehension without necessity let vs consider whether it be such a vice as we neuer had and then weigh that we are but men and might haue had it or whether such a one as once we had and now haue not and then let it whisper to vs the common frailty of mankind that so Mercy and not Hatred may be the Pule and platforme of our Reproofe 'T is true the words of the Wiseman are compar'd to Goads and Nailes and the Reason or Morall rather Greg. Hom 6. super Euang. in illa zerbae Gregory affords Culpas delinquentium nesciunt calcare sed pungere Lapses and deprauations they will pricke and not smother But take heed how they pricke too farre left bleeding them they rankle Applications come too late when the part begins to gangrene And therefore sometimes our Balsames are opportune sometimes our Corrasiues How to time and qualifie them the Diuine

Moralist will prescribe you Greg. Moral lib. 29. Regat Disciplinae vigor mansuetudinem mansuetudo ornet vigorem sic alterum commendetur ex altero vt nec vigor sit rigidus nec mansuetudo dissoluta Discretion must be the Guide to decline hatred and auoyde negligence to blunt and meeken Rigour and to edge and embolden Softnesse that so we may not onely rebuke Delinquents as men meerely but sometimes encourage them as Christians and not alwayes terrifie them as Aliens and enemies to the Church but now and then Beseech them as our Brethren so the Charity of our Apostle runs in the words following I beseech you Brethren Brethren how by Nature or Country Pars 2. or Allyance Neither For the Romane Church was then a mixt Church Aquin. parte 3. q. 28. Art 3. ad 5. a Throng of Iewes and Gentiles promiscuously And these could not be properly his Brethren either in respect of Parents or Nation or Consanguinity and therefore Brethren by Affection Singulari affectu Aretius in cap 12. Rom. Pareus Ibid. saith Aretius And so Pareus too Fratres compellat vt de amore eius frater no non dubitet He vses this sweet Compellation Brethren not perchance that they were so either by Grace or Nature but Brethren that they might not distrust his brotherly affection For though of old the word Fratres was a common Attribute and name to all Beleeuers yet not vsed to the Romanes here because Beleeuers Sed vt fraternam beneuolentiam Carthus in cap 12. Rom. v. 1. charitatem in illis declaret suam saith Carthusian Not so much to manifest their faith as his Charity For though many of them were strangers to him and some his sworne enemies yet notwithstanding their extremity of hatred hee would not refuse to call them Brethren that would be his Executioners Nay such were his ouer-flowings of Zeale and Loue Loue towards them for Gods sake and Zeale towards God for theirs that he will not onely expose his Body to tortures for them but if it were possible his very Soule And left this should be thought a Florish meerely He calls his owne Conscience to witnesse it My Conscience bearing me record that I could wish Rom. 9.8 that my selfe were accursed from Christ for my Brethren my kinsmen according to the flesh Rom 9.3 Thus the great Lamps and Beacons of the Church as they haue abounded euer in Grace so in Loue too their Charity went hand in hand with their Zeale and sometimes out-stept it and indeed Charity is the very Salt of Religion the seasoner of all our Spirituall and Morall Actions without which euen our Deuotions are vnsauoury our Orisons distastfull and therefore to this great vertue some haue made three Stories or Ascents Polan Syrtag lib. 9. cap. 10. Dilection Loue Charity Dilection at the foote Loue in the mid-way Charity at top That the ground-worke or foundation Th' other the walls and body This the roofe and battlement Dilection say they includes the Iudgement of the Chooser and a separation of the thing chosen from others which are not Loue followes Dilection by which we are vnited in affection to the thing we chose and so loue But Charity is greater then both by which we so imbrace the thing lou'd that we endeuour alwayes to preserue it in our loue Dilection is an Effeminate light and transitory affection Loue more Masculine though somewhat violent and so vnstable too Charity sober and hung with grauity and inuolues both strictnesse of Tye and inuiolablenesse Thus the Moralist will Cryticke on the words the Diuine is not so curious But if he find any difference He makes Loue and Charity towards God Polan Syntag. lib. 9. cap. 10. the causes of Dilection and This the effect of the other Two so Polanus But indeed Charity includes all hath a diuerse Aspect and casts euery way like a well-arted eye in a curious Statue stand what side of it you please It seemes still to glance and dart vpon you Sometimes It lookes ad nos to vs and that is our home Charity Charity to our selues Sometimes supra nos aboue vs and that 's towards God Sometimes praeter nos beside vs and that 's towards our enemies Sometimes iuxta nos with vs and that 's towards our neighbour Sometimes extra nos Aug. lib. 1. de Doct. Christiana cap. 23. without vs that 's towards the Infidell Sometimes infra nos below vs and that 's towards the world What Charity towards our Neighbour the vnbeleeuer and the world and none towards the Text here Our Brethren Yes Charity towards our Neighbour includes that or if it did not Charity towards God commands it Hoc mandatum habemus à Domino This command we haue from God that hee that loueth God should loue his brother also 1 Iohn 4.21 So that this Diligere Deum presupposes diligere fratrem and this diligere fratrem diligere proximum and this diligere proximum diligere omnem hominem so Saint Augustine vpon our Sauiours Diliges proximum tuum thou shalt loue thy neighbour Manifestum est omnem hominem proximum esse deputandum Aug. vt supra 1. Booke de doct Christ 30. cap. So that to loue God doth insinuate to loue euery man by the rules of Charity not euery man for himselfe only but for God therefore for himselfe because for God according to that of the same Saint Augustine Charitas est motus animi ad fruendum Deo propter ipsum se atque proximo Aug. lib. 3. de Doct. Christiana cap. 10. propter Deum Charity is a motion of the mind by which we enioy God for himselfe and our selues and our Neighbour for our God Thou shalt loue thy God saith Christ with all thy heart and thy neighbour as thy selfe As thy selfe how is that with all thy heart too so that He shares in thy whole man as well as God but not so Extensiuely God principally thy Neighbour in Subordination to him And questionlesse Ratio diligendi proximum Deus est hoc enim in proximo debemus diligere vt in Deo sit God is the Reason why we loue our Neighbour for in this respect we ought to loue our Neighbour that hee be in God and therefore 't is manifest that the same Act in Specie saith Thomas is by which we loue God Aquin. secunda secundae q. 25. Art 1. Const. and by which we loue our Neighbour and so the very Habit of Charity must not onely extend it selfe to the loue of God but to the loue of our Neighbour also Neither is this great vertue terminated here but extendeth also to our very enemies and that not onely out of command because God enioynes it but out of Necessity because Charity will inforce it The very Lawes of Charity will haue vs loue our Enemies but not meerely as our Enemies for that were to loue anothers sin but in vniuersali as