Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	grace_n	great_a	soul_n	4,875	5	4.7291	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A49761	An history of angells being a theologicall treatise of our communion and warre with them : handled on the 6th chapter of the Ephesians, the 11, 12, 13, 14, 15, 16, 17, 18 verses / by Henry Lawrence ...; Of our communion and warre with angels	Lawrence, Henry, 1600-1664.; Milton, John, 1608-1674.	1649 (1649)	Wing L660; ESTC R12895	135,420	210

make them our Patternes they come to us admonish us of Gods will they teach protect and comfort us 4. From their apparitions and services they appeared often to the Fathers they wrastled with Iacob eate with Abraham carry the elect into Abrahams bosome they gather the dead at the day of judgement and wee shal be like the Angells also Christ was said not to take upon him the nature of Angells and Paul chargeth Timothy before Christ and the elect Angells and Christ is said to have a name given him above the Angells Lastly to give a ground out of Philosophy Aristotle saith that to the perfection of the world it is necessary that there should be three sorts of substances invisible visible and partly invisible and partly visible as if hee had hit as indeed hee did on Gods creation The second are the heavens and elements and compositions out of them the last are Men which have an invisible soule and a visible body and hold the middle the first therefore must be the Angells If you aske as an appendix to this whether the Angells have bodies or are altogether incorporall it is a question controverted betweene the Philosophers the Schoolmen and the Fathers the Platoniste would have them have bodies to which many of the Fathers adhere Aristotle and the Schoolmen would have them altogether incorporall the reasons on both sides are not unworthy considering if one would amuse themselves in that out of which the Scripture gives no issue I will not trouble you with it onely this its safe to say that they are not essences so simple as they are altogether uncapable of composition it is onely proper to God to have his being and essence or substance the same Angells are mutable they consist of an act which they are and of a power into which they may be reduced it is one thing in them to be simply and another thing to be indued with understanding and will to be and to be good to be and to be wise God onely is I am uncapable of any change as of any composition To say God were an Angell were a derogation as to say hee were a body unlesse you should meane by a body a substance as Tertullian did and so called God a body that is a substance But if they have any such composition as may be called a body it is certainely of the greatest finenesse and subtilty a spirituall body and therefore not like to be of that grossenes that either the aire is or those heavens that are framed out of the Chaos but neerer the substance of the highest heavens which seeme to have bene made at the same time To conclude it will be safe to say that in comparison of God they are bodies in comparison of us they are pure and mighty Spirits From this that hath bene said in generall of the nature of Angells consider by way of corrollary First in that these blessed substances are creatures brought with you by God out of the same wombe of nothing and raised from that lowenesse to the height and dignity they possesse how great then is that God that can make and forme such beings from nothing Wee praise workemen that with all accommodations of instruments and matter can produce something worth the looking on but nothing and something are all alike to God Also hee can make of one lumpe a vessell of honour as easly as of dishonour if the workman be to be esteemed by the worke consider these mighty pieces and who made them breake into an admiration and blessing of God as David did Psal. 104.1 Blesse the Lord O my soule O Lord my God thou art very great cloathed with honour and Majesty why hee was able to forme and create those mighty things and among them the Angells ver 4. Who maketh his Angells spirits his Ministers a flame of fire where by the way hee gives you their nature and office for their nature they are spirits raised and excellent for that office they are ministers 2. But secondly if God created them then feare them not hee hath a hand over them still hee that bounds the sea will bound the divells They are reserved in chaines as well to their effects as to their punishments they cannot breake loose nor get beyond their Tedder On the other side there are good ones amongst them which shal be ordered to your advantage by this maker and creator of them who mindes us as well as them and mindes them for us of which wee have a good pledge in Iesus Christ Who tooke not on him the nature of Angells but tooke on him the seed of Abraham our nature and surely all creatures shall subserve to that composition of which God is a part 3. If God created the Angells feare no lowenesse God can raise you high enough in a minute can you imagine almost greater termes of distance then from nothing to an Angell wee suffer many graduall changes in our bodies and soules but God can raise us in a moment if hee please to the highest pitches of grace or comfort and prosperity 4. How great is that love to piece up with much care and paines such vessells as wee are who could in a moment cast new ones of a better forme and fill his house with Angells but hee loves our tribe and hath condiscended to us and done more for us then for the Angells 5. You see reason to consider of the Angells not as inspirations motions fansyes or phantasmes but as of reall substances and existences mightie spirits that in the frame of the world and order of nature come neerest God and possesse the next place to him for so they are and as such are the immediate instruments of God which have ever had much to doe with the sonnes of men though sometimes in apparitions more sutable to our nature sometimes in a more spirituall converse more agreeable to their owne nature but ever they have bene beingh that have had and still have a great part to play and therefore as the good Angells are of more use then wee consider so the evill which is to our purpose especially are most powerfull and malignant substances farre above the capacity of flesh and blood carrying themselves rather as Princes and Powers and Dominions and being acted with the greatest malice are alwaies watching alwaies tempting alwaies observing ever if wee looke not to it ruining and destroying us warring with weapons sutable to our complexions and lusts betraying simple soules with their methods and wiles so as without a great power of God wee shall not be able to escape them The not considering of this enemy gives him a mighty advantage wee hope in some measure to unmaske him Wee have considered two things already concerning the nature of Angells in generall first that they are creatures secondly that they are substances and have made use of both Wee shall now consider their mutability or immutability And first wee say that as it is peculier to

and professours of it Therefore what the Divell abaseth let us exalt let us desire to know nothing but Iesus Christ and him crucified Let Christ in the Kingdome of Christ be all in all Let us beleeve though wee be nothing let us rejoyce though wee be worse then nothing in our selves that is to make good the gospell that is to resist the Divell let worship be administred according to the rule though it want pompe and applause and let the power of the gospell appeare in changing our natures in healing our lusts Grace came by Christ let the notion of gratefulnesse worke in us as effectually as that of merit let the love of God in Christ be strong as death let his dyeing love constraine us to live to him who dyed for us this is to magnifye the gospell which the Divell would depresse if you beleeve strongly if you rejoyce strongly if you worke strongly from gospell principles and notions then ye destroy the Divell then you oppose Christs enemy I beseech you let us doe it under this head Doe I not hate them that hate thee saith David Christ hath many enemies which should be all hatefull to us but hee hath none like the Divell as I have shewed you therefore hee came to destroy him The fairest ground of contention that you will ever have with the Divell will be this that hee is the mortall or rather the immortall enemy of Iesus Christ if you oppose him under this notion you will draw Christ neerest you for assistance and fight a battell in the strength of love and whilst you have your head you will secure the body and every member this is to put another notion in to the conflict not onely to secure our selves from lusts but to save Christ therefore live according to pure gospell because the Divell opposeth it wee have thought that to be assured or to rejoyce with joy unspeakeable and glorious were onely to doe good to our selves that is the least in it to a minde well-formed the returnes are Christs the glory is Christs and the Divell feeles every blowe who is Christs enemy and the enemy God hath set you up with whom you ought to make good a warre and to contend for ever as wee shall see heareafter Thirdly next to Christ and the naturall and Genuine doctrine of the gospell the Divell excerciseth this ministery especially against the Churches of Christ and the Ministers and teachers of them who are the guides and lights and members also either by persecution or dissention How hath the Churches bene harrowed not onely of old by the Assirians Caldeans c. But in the primitive times by the Romaines in all their persecutions and the Turkes now this the Scripture calls the Divells casting men into prison Rev. 2.10 All persecutions burnings imprisonment the Divells have done it Kings and Princes hath but lent their hands That which the Divell did to Ioshua Zach. 3.1 Stood at his right hand to resist him that the Divell doth generally to all those that would serve God in the ministry of the gospell So Paul Wee would have come unto you saith hee but Sathan hindred this their acts and Epistles shew how hee would have destroyed their ministry Then hee corrupts teachers Sathan himself is transformed into an Angell of light 2. Cor. 11.13.14.15 by whose meanes men give heed to the doctrine of Divells 1. Tim. 4.1 hee falls upon the membres also pursues them like a roaring Lyon 1. Pet. 5.8 Accusing them before God day and night Rev. 12.10 First drawes them into sin the cause of Gods hatred and then labours to fasten upon them the effects this hee doth amongst men over whom hee raignes drawes them into murthers witcheryes and then discovers them but his usuall care in the Church is to divide and scatter that hee may raigne alone by difference of judgements distracting affections God is love and love is the onely cement of communion The Divell therefore which is the enemy with all his might breaks those walls loosens this cement that there may not one stonely upon another till all be destroyed Let us therefore treade the contrary paths learne the rule from the obliquity aswell as the obliquity from the rule It is warrant enough for us to resist what Sathan promotes In pursuite of that great peece of the Divells ministery which lyes in temptation having shewed formerly what influence hee had upon sin and what influence upon and concurrence with temptations wee came in the last place to shew how those ministeryes were distributed according to vices or persons which when wee had made use of wee came to discover to you some of the Divells marches in his most ordinary and high wayes that is the great and generall snares hee leads men into such as sease upon most men eminently and to their assured ruine and with which the Saints are so clogged as they are rendred unweildy lesse expedite and fit for service they drive slowly and oftentimes fall scandalously though they rise againe Wee will pursue two or three of those points more and so conclude this head in which I purpose not to be large Another effectuall head of temptation by which the Divell labours to drowne men in perdition is the lusts of the flesh Peter admonisheth to abstaine from fleshly lusts because they warre against the Soule The Divell knowes it well and therefore fights against that parte by those weapons Our bodies are the Lords and therefore wee should serve him in body as in spirit but fleshly lusts though they seems to be especially in the body yet in truth they moove circularly from the soule to the soule Out of the heart comes fornications c. And when they have past the body and come to the heart againe the soule is rendred monstrously adulterous and uncleane so that as the soule is pander to the body so on the other side the body is vexed and harrowed beyond its naturall desires beyond what it would have to satisfy an uncleane and filthy minde which appeares plainely in this that the debordments and excesses of no beasts are so great as those of mankind in bodily things because neither the reason of bodily pleasures or any other consideration calls for so much excesse as the satisfaction of a soule made uncleane and unpure doth and therefore where such lusts raigne and are in their excesses a thousand bodies would not be sufficient for the drudgery that a lustfull minde would put them to such lusts have no meane but not to be such mindes besides other incōveniences labour extreamely under this unhappinesse that they conflict continually with impossibilities because their desires run still higher and their lusts have enlarged them to a spheare and capacity that no bodie nor bodily thing can reach or fill How contrary this is to God and his holy Spirit besides other things two things shew one is that hee pretends to be our spouse and hath married us to himself in

so much as to give that also so as it gathers up the soule and girds up the loynes for God as bring what subtilties and wiles you will it measures all you say by Gods interest so as offer as before honours or pleasures or lusts it will aske you what is this to God how doth it suite with his ends how doth it comply with his glory how is it squared to his liking and good pleasure since you live if hee be pleased you are happy if hee be glorifyed love hath made you so much his that nothing can be good to you but what is to him love hath given all in grosse and therefore can reteyne nothing in retayle that therefore to mixe your actions or your ends is to divide you from God who is your love and under a coulour of bettering your condition to rob God and undoe your self together for love is wise and will tell you also that it is good loosing your self in God and that when by studying for God you forget your selves you are then most of all remembred I shall adde no more so much for this first peece onely remember to act these notions and sincerity in the vertue and power of him who is the reall and essentiall truth Iesus Christ. You have already heard of that peece which gives the great and generall impresse that which strengthens the part of strength that which renders fit and prepared for every good thing and which is of exceeding great influence into this battaile The girdle of truth that is such sights and such a disposition of spirit as begirts and strengthens to what wee should doe Wee come now to arme the breast which lyes as much exposed and is as considerable as any part For the breast containes the noble and vitall parts the heart the lungs the liver and for this there is a Plate a breast-plate and that is righteousnesse this Christ our captaine put on before us Is. 59.17 Hee put on righteousnes as a breast-plate and wee according to the duty of a souldier that takes his example from the captaine for so say your brave commanders whether in order to fighting or armeing what you see mee doe doe yee likewise and according to the charracter and impression which wee receive from his fulnesse wee take on righteousnes also as a breast-plate if you aske mee what this peece is for it must be something spirituall by which you deale with the Divell I answere that it is holynesse and innocency of life The first peece was sincerity or integrety as it lay in the will respecting the end and ayme of all our actions which having a continuall and direct influence upon the end begirts exceedingly This is the walke of a Christian in order to that end that righteous and holy frame of spirit by which hee walkes and mooves justly and holily in all his actions this is that wherein Paul excercised himself so much to have a conscience voyd of offence towards God and man Acts 24.16 That is so to walke as neither to offend the conscience of another by any scandall or stumbling blocke nor to offend or wound his owne This if you take it generally one may call perhaps sanctification not taking sanctification as it is some times for consecration or seperation as the vessells or dayes were consecrated or set a part but for sanctity that is inherent righteousnes or holynes or more particularly considering it in the walks and motions of it it may be distinguish't into Piety or Godlinesse and Iustice or righteousnes the one respecting God more immediately the other men Such a distinction you have Rom. 1.18 The wrath of God is revealed from heaven against all ungodlinesse and unrighteousnes of men so Titus 2.12 Wee are to live soberly righteously and godly there is the distinction of righteousnes and godlinesse to which sobriety or temperance is added as a meanes of doing it and living so because by it wee deny our selves in wordly lusts as the words before are denying ungodlinesse and worldly lusts upon these two feete therefore this sanctity or righteousnes mooves vizt Religion towards God and Iustice towards men To pursue these tracts were to give you the whole walke of religion which is not my intent for I give you now but an exposition in order to our combate onely a few things In this righteousnes there is an order they gave themselves first to the Lord and after to us by the will of God 2. Cor. 8.5 God must be first considered and secondly what ever you doe to men it must be for God and as to the Lord and not to men that is not making them the Alpha or Omega the rise or the ultimate end of any of our motions so as motions to wards God are first and especially to be considered First seeke the Kingdome of God David sayes often early in the morning will I seeke thee still God is especially to be considered Hee that loves father or mother more then mee is not worthy of mee Mat. 10.37 and therefore in respect of intencenesse you must Love God with all your hart and soule and minde though wee are to doe acts of righteousnes to wards our brethren with all our strength yet that intencenesse is required especially in respect of God and by the vertue of religion As for righteousnesse towards man it is that by which wee are inclined to give every one that duty and observance which is their due and under this consideration falls all men with whom wee have to doe and Angells also for since God onely is the object of religious worship they must fall under the notion and consideration of our brethren or neighbours for in refusing worship they say they are our fellow-servants of our brethren the Prophets and of them which keepe the sayings of the booke of God so as they refuse not their due but Gods due which is religious worship Rev. 22.9 and of that moment is this righteousnes towards our brother that the truth of religion towards God cannot consist with the neglect of this if a man say hee loves God and hates his brother hee is a lyar 1. Ioh. 4.20 And this commandement have wee of God that hee that loves God should love his brother also This in the negative is a sure argument that there is no religion towards God where there is not righteousnes towards men Gall. 5.19 The workes of the flesh are manifest saith Paul unrighteous unworthy actions clearily manifest a wicked man if hee be unrighteous and unjust towards men hee is irreligious towards God This righteousnes hath for its measure or rule the love wee beare our selves for God being loved by us with the love of union wee must needs love our selves next and immediately which is that thing wee desire to close and joyne with God but others secondarily as those wee would have also participate of the same good and from this love the rule and measure of our

Deacon attained a good degree and great boldnesse and as Christ saith Hee that casts out divells in my name will not lightly speake evill of mee so hee that is ready and prepared to confesse and publish as hee hath occation the Gospell of God is prepared for advanceing for martching for goeing forward this therefore it implyes to wit a boldnes of minde and a courage Secondly the objections that the divell and wicked men frame against our actions and motions are extreamely hindering make us heavy and timerous but if you be able and ready to be a confessour if yee can preach or give account of it and you be prepared to it you are safe enough you will take any stepps and walke boldly so as it is not onely a signe of courage as before but it doth actually and really inable you Thirdly to this you must adde what the Apostle addes considerately that it is the Gospell of peace about which and for which you moove this agrees extreamely well to this motion for being to goe through many uneaven waies and to breake through the thickest ranckes of enemies you are helped by this that you are at peace with God all the while what ever enemies you meet with in the way so as this Gospell of peace fits you for motion and by confessing and promulgeing your faith to conflict with others So I state this armour which the holy spirit appropriates to the legs and feet I alter not the words of the Text I shew you how it fits for motion The help is therefore to this peece of armour is first to be filled with right knowledge how can yee beleeve on him of whome yee have not heard how can you preach him how can you confesse him of whome ye are not well instructed concerning whome you are not taught an implicite faith heere to beleeve as others doe as your teachers doe will not helpe you Secondly you must be zealous that will render you ready and prepared a zealous man wil be communicating what hee hath will have his confessions and answeres at hand when his Brothers darknes or scandall shall call for it hee will put on for converting for enlightening of men it will grieve him to see the world and the divell gaine from God Thirdly you must be possest with the peace I spoke of the Gospel of peace will never come of from you if your hearts be not filled with peace this is that Christ left his disciples to worke with and by Peace I leave with you my peace that is the peace of the Gospell I give unto you so John 16.33 These things have I spoken unto you that in mee ye might have peace In the world yee shall have tribulation that is you are to martch to heaven through a troublesome world the profession and preaching of the Gospell will cost you much but in Christ and in the Gospell you shall have peace The other is but outward that is the most intimate peace a peace that passeth all understanding a peace that will enable you to goe to warre and deny your selves of outward peace How did this peace that made Paul and Sylas sing in the Prison inable them to preach Christ abroade What bold confessions could Stephen make in the midst of all his enemies upon the very point of Martirdome when hee was at peace with God and sawe Christ the King of peace at the right hand of God It is not the enemye so much as the strength or weaknesse to resist and fight that is considerable if there be more with you then against you It is no matter what is against you if you have a deepe and quiet peace within it is no matter what noyses you heare abroade The Martirs that were filled with that peace in their sharpe warfares could say non patimur sed pati videmur we rather seme to suffer then suffer indeed this will make you strong in every motion towards fight and this will ayde you to this profession and confession of Christ which will both assure all your owne motions and by which as with spirituall feet you doe move mightily against the divell For the use of this in particular wee may consider how happy our conditions are that wee are preachers and publishers of peace blessed are the peace makers and how beautifull are their feet this wee are if wee be filled with peace a peace that passeth all understanding will passe its own bounds and fill others also But then secondly in a sence wee are all preachers all confessors they that teach must doe and they that doe must teach that is by that doing by the light of their actions which shines but in truth wee should not onely be contented to walke holily our selves but wee should be ready and prepared to communicate what ever wee have of the Gospell to others as occation shall offer it selfe and draw it forth which is both a great motion and walke against the divell and as it is heer exprest it armes our feet and secures our motion exceedingly in this warre so as wee are not subject to the shaking of objections and disgraces which the divell would represent to us and cast in our way continually Thirdly in this preaching and confessing the Gospell upon all occations doe it as the Gospell of peace bring it as the Angells did who knew well the minde of God Glory to God on high on earth peace good will towards men Luk. 2.14 Also feare not for behold I bring you good tydings of great joy which shal be to all people ver 10. Offer the Gospell like the Gospell that is like good newes the good newes of peace let the world knowe that it is brought and offred to all men that it is good tydings of great joy to all people Christ is an universall good and as the heires of great kingdomes are the common possessions of all the subjects so the Son of the God of the whole earth is good newes to all mankinde and it is pitty but that they should knowe it and that it should be offred to them as it might be their owne fault if they intertaine it not And as Christ said to his disciples when ye come into any house say peace be to it It is time enough for your peace to returne to you when they refuse to receive you This if any thing will take with the guilty world who from the sence of their owne ill are a thousand times apter to dispaire then beleeve or at least to be hardened in a negligent desperate way This will also make good the ends of the Gospell which are the glory of Christ and the alluring and gaining of the elect and a soule gained by the freest way of grace will vent its obedience by love and this will put honour upon your selves render your feete beautifull render you acceptable and desireable where ever you come in the world when you shal be shod with the shooes of the preparation of

you see comes in by light Againe Glory the apprehension of it the notion of it begirts renders strong exceedingly Christ for the glory set before him c. did wonders but light and glory runne together and the notion of glory comes in by light Isa. 60.1.2 Arise shine for thy light is come and the glory of the Lord is risen upon thee so it is called The light of the glorious gospell 2. Cor. 4.4 there would have bene no glory seene if there had bene no light and there is a glory also in light Acts 22.11 Paul said hee could not see for the glory of the light therefore light is glorious now this dazelled his bodily eyes but our spirits see better and more strongly for glorious lights which gives assurance and courage and so strength also In a word our whole armour is called the armour of light Rom. 13.12 So great a thing is light to armour and to strength according to the more or lesse of which men are weake or strong to any course to which they pretend but above all to religion Now for the Divell against whom wee arme doth not hee play in the darke almost altogether when hee would deceive our sence hee casts sand in our eyes mists before us to deceive and blinde us and then wee judge of things not as they are but according to the medium wee see through So for our comfort how doth hee enervate us and loosen our loynes by leading us into darke thoughts of God and of our condition how doth hee unsteddy our steps and intimidate us by putting scruples in our wayes and hiding from us those truths wherein our strength would consist If hee can make us insincere hee hath enough wee shall then seeke darknes and chuse it rather then light of such Christ sayes that they loved darknes rather then light because their deeds were evill Ioh. 3.19 But be sincere the right eyeing the right seeing the right apprehension of things is that truth which begirts us and together with sincerity renders us strong and mighty to fight with him to contest with his wiles with his lyes with his impostures for his dealings with us is nothing els But be wee but sincere that is honest to your selves and to God and discover him and hee is gone This therefore is a neate cleane peece of armour fitted for the part and for the enemy wee contest with all If you aske what you shall doe for it I would advise you by way of corrolary to two things First converse much with the Father of lights In his light wee shall see light Psal. 36.9 Be neere God that hee may shine upon you continually hee hath no false lights as impostures have to shew their wares by what ever light hee affords you is right and gives you the thing as it is Hee hath no false glasses that greaten or lessen the proportion of things but such as render them as they are Converse much with the word the booke of lights all it sayes is true without a reason though it be all reason converse with the Saints the subjects of lights they have light that will shine before you all these lights convey truth to you the right notion of things And that is it which begirts you renders you strong and steddy fit to deale with the Divell the father of all impostures and deceits also think ruminate much of things according to what true notion you have ever had of them in some times and parts of our lives wee have right notions of things with such sight as carry their owne evidence with them represent them often to your selves this will make your light shine to you your light may be under a bushell in your owne heart and truth without this may be to seeke when you should use it when you should judge and walke by it you may have many right principles in you but Raked under Ashes but wisedome is to have them at hand and for use that when the Divell comes with his wiles and his mists shining and blazing truth may scatter them and melt them and cause them to waste away assoone as they dare to appeare for example If hee shall shew the pompe and glittering of titles and honour and would lead you out of your way by that foolish shine a right judgement of things hath for him that the outsides of things are for children that the masks and vizards either of good or ill are not much considerable that honour is in truth that which is lasting which hath its rise in worth and is given by God and wise men that such honour properly should rather follow then lead good actions that the praise of men and the praise of God are seldome consistent that it is a signe of diffidence of God to be too anxious to receive honour from men that there is no reason that should moove you which the Divell can neither give nor continue to you I give you but a tast if hee tempt you to gratify the flesh by lust or idlenesse by a soft and delicate life by indulgeing to bodily things Truth will girde your loynes and make you stand steddy heere in also by telling him that it is wisedome to till the better part that nothing stands in so proper an antipathy to the spirit as the flesh that Paul beat downe his body and brought it into subjection that the body is to be considered onely as an instrument and not to be idolized and indulged to for it selfe that belly meat shall both be destroyed ere long but the soule dies not that idlenes is death before your time with this difference that it is considerable in your punishment which death properly is not for no man is punished for dying That Iesus Christ was a perpetuall motion that good men have used to finde little rest but in their consciences and their graves till they come to heaven that your condition heere is to be a souldier to indure hardnes and fight for which truth armes you not to live delicately and take your ease this might be enlarged in many other particulars and in these more fully I onely give an instance that you may know what I would and may learne to begirt your selves with right notions against the wiles of the Divell For the other part namely sincerity for the heightening and improoving of that I shall put upon you but this burthen love much sincerity is immixednesse and rightnesse of ends a spirit goeing right forward drawne right forth without guile or ends Love will concentrate all in God make all lines meet in him self love makes men insincere to God and others because it drawes away from the pretensions which are to God it sucks away the sappe and the juice that should goe into the body of the tree it is like a cut that draynes the channell which should runne with full source into the sea but love gives all and wishes for more in no respect