Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	abandon_v	reason_n	servitude_n	16	3	10.8470	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09062	The first booke of the Christian exercise appertayning to resolution. VVherein are layed downe the causes & reasons that should moue a man to resolue hym selfe to the seruice of God: and all the impedimentes remoued, which may lett the same.	Parsons, Robert, 1546-1610.	1582 (1582)	STC 19353; ESTC S121958	250,257	448

concupiscence called by diuines the inferior parte of our minde whereuto the wicked are so in thraldome as there was neuer bondeman so in thraldome to a moste cruell and mercilesse tyrant This in parte may be conceaued by this one example If a man had marryed a riche beautifull and noble gentle woman adorned vvith all gyftes and graces vvhich maye be deuised to be in a vvoman and yet not vvithstanding should be so sotted and entangled vvith the loue of some fovvle and disnonest begger or seruyle mayde of his house as for her sake to abandone the companie and freendship of his sayed vvyse to spende his tyme in daliāce and seruice of this base vvoman to runne to goe to stand at her appoyntment to putt all his lyuing and reueneues into her handes for her to cōsume and spoyle at her pleasure to deny her nothing but to vvayte and serue her at a becke yea and to compell his sayde vvyfe to doe the same vvolde you not think this mans lyse miserable most seruile And yet surely the seruitude vvhere of vve talke is farre greater and more intolerable than this For no vvoman or other creature in this vvorld is or can be of that beautie or nobilitie as ladie reason is to vvhome man by his creation vvas espovvsed vvhich notvvithstāding vvee see abandoned contemned and reiected by hym for the loue of sensualitie her hand mayde and a most deformed creature in respect of reason in vvhose loue notvvithstanding or rather seruitude vve see vvicked men so drovvned as they serue her daye and night vvith all paynes perills and expenses and doe constrayne also reason her selfe to be subiect to all the beckes and commaundemētes of this nevv mistresse For vvherfore doe they laboure vvherfore doe they wache vvherfore doe they heape riches together but onelie to serue their sensualitie and her desyers vvherfore do they beate their braynes but onelie to satisfie this cruell tyrant and her passions And yf you will see in deede hovv cruell and pytifull this seruitude is consider but some particular examples therof Take a man vvhome she ouer ruleth in anye passion as for example in the lust of the fleshe vvhat paynes taketh he for her hovv doeth he labour hovvdoeth he svveate in this seruitude hovv potent and strong doeth he feele her tyrannie remember the strengthe of Samson the vvisdome of Salomon the sanctitie of Dauid ouerthrowen by this tyrannie Iupiter Mars and hereoules whoe for their valiant actes other wyse were accounted godes of the panymes vvere they not ouercome and made slaues by the enchauntement of this tyrant And yf you vvill yet futher see of vvhat strengthe she is and hovv cruellie she executeth the same vpon those that Christ hathe not delyuered from her bondage consider for examples sake in this kynde the pytyfull case of some disfloyall wyfe whoe thoughe she knovv that by comitting adulterie she runneth into a thovvsand daungers'and inconueniences as the losse of gods fauoure the hatred of her husband the daunger of punishment the offence of her freendes the vtter dishonour of her persone if it be knowen finallie the ruyne or perill of bodie and soule yet to satisfie this tyrant she will venture to committ the sinne notwithstāding any daungers or perilles what soeuer Nether is it onelie in this one point of carnall lust but in all other wherein a man is in seruitude to this tirant and her passious Looke vpon an ambitious or vaynglorious man see how he serueth this mistresse with what care and diligence he attendeth her commaundementes that is to folowe after a litle wynde of mens mouthes to pursue a litle fether flyeing before hym in the ayer You shall see that he omitteth no one thing no one tyme no one circūstance for gayning therof He ryseth betime goeth late to bedd trotteth by daye studieth by night heere he flattereth there he dissēbleth heere he stoupeth there he Looketh bygge heere he maketh freends there he preuenteth enemies and to this onelye end he referreth all his actions and applieth all his other matters as his order of lyfe his companic keeping his sutes of apparell his house his table his horses his seruauntes his talke his behauyour his iestes his lookes his verye goeyng in the streete In likewyse he that serueth this ladie in the passion of couetousnesse what a miserable slauerie 〈◊〉 he abyde his harte beynge so walled into pryson with money as he must onelye thinke thereof talke therof dream other of and imagin onelie new waies to gette the same and nothing else If you should see a Christian man in slauerie vnder the great Turke tyed in a galley by the legge with chaynes there to serue by roweing for euer you could not but take compassion of his case And what then shall we doe of the miserie of this man whoe standeth in captiuitie to a more base creature than a Turkē or anie other reasonable creature that is to a peece of mettall in whose prison he lyeth bownde not onelie by the feete in suche sort as he may not goe anye where against the commoditie and commaundement of the same but also by the handes by the mouthe by the eyes by the eares and by the harte so as he may nether doe speake see hcare or thinke any thing but in seruice of the same VVas there euer seruitude so greate as this doeth not Christ saye truely now qui facit peccatū seruus est peccati He that doeth synne is a slaue vnto synne doeth not S. Peter saye well a quo quis superatus est huius seruus est A man is a slaue to that wherof he is conquered From this slaueriethen are the vertuous deliuered by the power of Christ and his assistance in so muche as they rule ouer their passions sensualitie and are not ruled thereby This God promised by the prophet Ezechiel sayeing And they shall knovv that I am theyr lorde vvhen I shall breake the chaynes of their yoke and shall delyuer thē from the povver of those that ouer ruled them before And this benefit holye Dauid acknowleged in hym selfe when he vsed these moste affectuouse woordes to God O lorde I am thy seruant I am thy seruant and the childe of thy hand mayde thovv hast broken my bandes and I vvill sacrifice to the a sacrifice of prayse This benesit also acknovvleged S. Paul when he sayed that our olde man was crucified to the end the bodie of synne might be destroyed and we be no more in seruitude to sinne vnderstanding by the olde man and the bodie of synne our concupiscence mortified by the grace of Christ in the vertuouse After this priuilege of freedome foloweth an other of no lesse importance than this and that is a certayne heauenlie peace and tranquilitie of mynde according to the sayeing of the prophet Factus est in pace locus eius his place is made in peace And in

these doe ensew a greate number of benefites together as to vs beinge now made the children and deare frindes of God and euerie one of them of infinite price and valew As the gvft of the holy sacramentes left for our comforte and preseruatiō beinge nothinge els but conduits to conuey godes grace vnto vs especialie these two which appertaine to all to witt the sacramēt of penance and of his blessed bodye bloode whereof the first is to purge our sowles from sin the seconde to feede and cōforte the same after she is purged The first is as a bathe made of Christ his owne bloode to washe and bath our woundes therein the seconde as a most comfortable and riche garment to couer our sowle withall after 〈◊〉 is washed In the first Christ hath left all his authoritie withe his spouse the church which he hath in heauen to remit sinnes in the seconde he hath left him selfe his owne fleshe and bloode to be a pretious foode to cherishe her withall Besides all these there is yet an other gift named our preseruation wherby God hath preserued vs from so manie daungers into whiche other haue fallen and wherin we had fallen also yf gods holye hande had not stayed vs as from heresie and infidelitie and manie other greeuous sinnes and especiallie from death damnation which longe a goe by our wickednes we deserued to haue bene executed vpon vs. Also there are the benefites of godlie inspirations and admonitiōs whereby God hath often both knocked in wardlye at the dore of our conscience and warned vs outwardley by so many wayes and meanes as are good bookes good sermōs good exhortations good compagnie good example of others and a hunderd meanes els which he at diuers tymes hath and doth vfe thereby to gaine vs and our sowles vnto his eternall kingdome by stirringe vs to abandon vitious lyfe and to betake our selues to his holy and sweete seruice All whiche rare and singuler benefites beinge measured ether accordinge to the valew of them selues or accordinge to the loue of that harte from which they do proceede ought to moue vs most vehementlie to gratitude towardes the geeuer VVhich gratitude shoulde be to resolue our selues at length to serue hym vnfaynedlie and to prefer his fauoure before all wordlye or mortall respectes what soeuer Or yf we can not obtaine so muche of our selues yet at leastwise not to offende hym anye more by our sinnes and wickednes There is not so feerse or cruell a nature in the worlde as I noted before but is mollified allured and wonne by benefites And stories do make reporte of straunge examples in this kynde euen among brute beastes as of the gratitude of lyons dogges and the lyke towardes their maisters and benefactours Onlie an obstinate sinner is he among all the sauage creatures that are whome nether benefites can moue nor curtisies can mollifie nor promises can allure nor gyftes can gayne to the faithfull seruice of God his Lorde and maister The greatest synner that is in the worlde if he geeue his seruaunte but twentie nobles a yere or his tennant some litle farme to lyue vppon and yf for this they serue hym not at a becke he cryeth out of their ingratitude and yf thei shoulde further malitiouslie seeke to offende hym and to ioyne with his professed enimye against him how intollerable a matter woolde it seeme in his sight and yet he hym selfe dealinge muche more ingratfullie and iniuriouslie with God thinketh it a matter of no consideration but easely pardonable I saie he dealeth more ingratfullie with God for that he hath receaued a thowsand for one in respect of all the benefites that a mortall man can geeue to an other For he hathe receaued all in all from God the bread wich he eateth the grounde which he treadeth the light which he beholdeth together with his eyes to see the sunne and fynallye what so euer is within or without his bodie as also the mynde with the spirituall gyftes therof wherof eche one is more worth then a thowsand bodies I say also that he dealeth more iniuriouslie with God for that notwithstandinge all thes benefites he serueth godes open enemie the deuill and committeth dailie synne and wickednes which God hateth more then anye harte created can hate a mortal enemye beinge that in verye deede whiche persecuted his Sonne our Saueoure with such hostilitie as it tooke his most precious lyfe from hym nayled hym fast to the woode of the crosse Of this extreme ingratitude and iniurie God hym selfe is enforsed to complaine in diuers places of the scripture as where he saithe Retribuebant mihi mala pro bonis They returned me home euill for good And yet much more vehementlie in an other place he calleth the heauens to witnes of this iniquitie sayinge Obstispescite coeli super haec O you heauens be you astonisned at this As yf he should saye by a figuratiue kynde of speeche goe out of your wittes you heauens with meruaile at this incredible iniquitie of man to wardes me For so he expoundeth the whole matter more at large in an other place Audite caeli auribus percipe terra harken ye heauens and 〈◊〉 earth bende hither thine eares filios enutriui exaltaui ipsi autem spreuerunt me I haue norished vp children and haue exalted them and now they contemne me VVhat a pitefull complainte is this of God against most vile and base wormes of the earth but yet God amplyfieth this iniquitie more by certaine examples and comparisons The oxe sayeth he knoweth his owner and the asse knoweth the maunger of his Lord and maister but yet my people knoweth not me Wo be to the synfull nation to the people loden vvith iniquitie 〈◊〉 this naughtie seede to wicked children VVhat complaint can be more vehement then this what threatninge can be more dreadfull then this woe commynge from the mouth of hym which may punishe vs at his pleasure VVherefore deare brother if thow haue grace cease to be vngratefull to god any longer cease to offend hym whiche hath by so many waies preuented the withe benefites cease to render euill for good hatred for loue contempt for his fatherlie affection towardes the. He hath done for the all that he can he hath geeuen the all that thow art yea and in a certayne maner all that he is worthe hym selfe and meaneth besydes to make the partaker of all his glorie in the world to come and requireth no more for all this at thy handes but loue and gratitude O deare brother why vvilt thow not yelde hym this why wilt thow not doe as muche to him as thow wooldst haue an other mā to doe to the for lesse then the ten thowsanthe parte of thes benefites which thow hast receaued for I dare well saye that if thow haddest geeuen a man but an almes at thy dore thow wooldest thinke hym bounde to loue