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	love_v	true_a	4,911	5	5.7716	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00123	[A discourse for parents honour and authoritie Written respectiuely to reclaime a young man that was a counterfeit Iesuite.]; De patrio jure. English	Ayrault, Pierre, 1536-1601.; Budden, John, 1566-1620.	1614 (1614)	STC 1012; ESTC S118975	78,940	182

concealed reuerence God is thy spirituall father and heauenly Ierusalem is thy mother First God thy father that created thy soule and therehence it is said I haue begotten sonnes and exalted them secondly thy bodilie father is thy father by whose meanes thou wast borne and begotten in the flesh and camest into this world that bare thee in his loines Now then because the name of a father is so sacred and venerable therefore whosoeuer shall curse his father shall die the death In like sort must wee imagine of our mothers also by whose labour care we were borne and bred vp wherefore as the Apostle saith thou oughtest to be reciprocally thankefull to thy parents for if thou dishonour thy carnall father his contempt reflecteth vpon thy spirituall father and if thou iniurie thy mother that iniury redoundeth to the heauenly Ierusalem therfore at no hand must wee be at variance or contestation with our parents no not so much as in word He is thy father she is thy mother let them in Gods name doe and saie as they please they know well enough what is fitting to be done As for vs be we neuer so obsequious and dutifull to them yet shall we come short of that full measure of thankfulnesse which we owe them for our birth for our bearing for the fruition of this glorious sweet light which we behold for our food and lastly for the course of institution perhaps as it may so fall out in some of those learned and liberall sciences nay oftentimes they be the cause that wee come to the knowledge of God that we frequent his Church and heare the word of his heauenly law Now if this instinct which proceeds from God and nature and this kind retaliation of benefits be found euen in sencelesse and bruit beasts then should man whom the graces haue fostered to whom curtelie and good manners is hereditarie be worse than a lion a Storke a parde for of the piety of Storkes and Swallowes S. Ambrose speakes excellentlie in his fift booke of the Exam●ron the sixteenth and seuenteenth Chapters and if so be as Epictetus will haue it that nature is not ouer curious of what qualitie or condition thy father be be he good or bad base or honorable he is still thy father the obligation which thou enterest into by being his sonne can neuer become voide Can then any doubt be made whether his will and commandement be in all cases to be fulfilled the verie person of parents and patrons should be alwaies religiously honored and obserued of the sonne and the freed man as Vlpian the father of the Law hath adiudged it But put case that the sonne should obiect that which Diogenes sometimes did obiect to Zeno. That children were nothing beholding to their parents for their begetting because that proceeded rather from a passion of pleasure and sence than from any sound loue or good affection He that imploies himselfe about the begetting of children lest of all intends that which he goes about he heeds not procreation but the satisfying of his owne appetite and voluptuous desire Indeed this were well spoken for a Cynicke and well said to turne away the imputation from bruite beasts and put it vpon men yet euen verie beasts when by course of nature and season of the yeere they couple together for breed do it more to reare their yong than for any rage of sensuall appetite as Athenagoras thinks t were Well if there were no ods between their copulation and our mariages if matrimonie proceeded whollie from the law of nature taught in generall to all liuing creatures not from the law of nations peculiar onlie to men of reason or that now it were no longer held for a matter of high misterie amongst vs christians but of shame and dishonor not a league of loue to liue together in the estate of holy wedlocke but some partnership or conspiracie rather to the satisfying of brutish lust and carnalitie But such mens iudgements concerning mariage comes either from ignorance as not knowing what it meanes or from some tedious discontent which they find in liuing single But Socrates in Zenophon hath giuen Diogenes his answer in this point to the full For saith he why should men marrie if children were begotten to satisfie sensuality cannot the fire of lust be quenched except ye first must needs marrie but now in that we are content to vndertake the yoke of mariage which I must needs say lies heauy vpon some of vs we do it to multiplie the world by propagation of children For were it otherwise we would neuer be so curious about the matter I warrant you to enquire of what age she was whom we meant to marrie of what house she came what good conditions she had we would neuer bee so carefull for the education of our children borne vnder that mariage giue them such meanes for their institution take so much deliberation for their matching afterwards if lust and pleasure had been our onelie ends and respects Far more diuine was that conceit of Philo in a dialogue of his concerning mariage who expresseth himselfe thus Parents when they beget children be deputie officers and vicegerents vnder God both serue and be subordinate for procreation the one frames the body the other workes the soule and therefore Ignatius writing to the Philadelphians tearmeth parents fellow labourers with God in which sense man is the liuelie image and counterfeit of God as Clemens Alexandrinus reporteth in his eleuenth booke of Institutions Therefore neglect one neglect both condemne the vnderworkman and set at nought the master workman himselfe Nay saith Philo they be not workmen they be euen Gods amongst vs and when they beget their children they represent one God that is from all eternitie not begotten The difference is God is the creator vniuersall man the indiuiduall God of all creatures man of his children only whereupon it followeth in his opinion necessarilie that he must needs be implous against the inuisible and incomprehensible God that is carelesse in performing all good offices and duties to these inferior Gods our parents that liue amongst vs be euer in our eie and in our familiar acquaintance The very same witnesseth S. Iohn in his first epistle and fourth Chapter If any man say I loue God and hate his brother hee is a lier for how can hee that loueth not his brother whom he hath seene loue God whom hee hath not seene for loue God and the sparkes of loue will be kindled towards your neighbour loue your neighbour and then your loue to God ward will be in a burning fire as Gregory the great speaketh in the seuenth of his Moralls the tenth Chapter Nay besides all this Moses that gaue lawes to the Iewes in deliuering his holy ordinances marshalleth the honour due vnto God in the first table but repeating afterwards in Leuiticus the verie same precepts he begins with the honor due vnto parents requiring vs to yeeld them honor and

so highly commendeth maintaine the home discipline if Christians bee the men which especially ouerthrow it But before we passe any further in the discourse let vs satisfie this great Diuine and then consider whether it be true that now a daies there is any authority left vs ouer our children or no and if it bee any and yet but of verie small esteeme whether notwithstanding it bee such or so much as should be exposed to all contempt and wrong Certaine it is that the outragious cruelty which the ancient Lawmakers deuised to improue the power of parents withall was but a cast of policy that so in regard therof either out of pure constraint or of a ready mind children might conforme themselues to better behauiour and at no hand bee withdrawne from that reuerent obeysance which naturall affection and no law nor ordinance of man taught them as they were sucking of their mothers breasts They in their wisedom knew right well that youth was so prone to riot and lust so arrogant and lasciuious in behauiour so hard to bee tamed and menaged that they concluded it to bee a case of meere necessity by way of enacting such terrible punishments to renue and repaire that which was so far corrupted and depraued from natures primitiue institution that as in old time they kept debters to their word by tearing their lims in sunder drawing bloud from them the like so the very shew and representation of such horrible tortures and martyrdomes which parents might inflict vpon their children might lesson them obedience and beare them downe if they should euer attempt or vndertake any thing that past not first by their allowance and leaue by whom they liued had their education but yet thereby no checke was giuen to naturall affection for it was to be intended that although parents might be so tender of their childrens good as to enter into such seuere termes of consultation for them yet the law-makers neuer dreamed it would once so happen which they permitted that is that a son might be sold by the father for a bond-slaue disinherited and then kild Or if perchance it might so fall out that it should be vpon such as had worthily deserued it and with such circumstantiall considerations that iustice her selfe should sne haue giuen iudgement could neither haue said better or done more vprightly But God almighty handles matters otherwise that which he commands is plainly set down not with fetches and deuices For hee needs no compassing or prefacing to perswade that to be iust and good which he once requires he is so essentially good of himselfe and hath such a prerogatiue of iustice and equity cōsubstantiall to him as his bare command necessarily enforceth our precise obedience Religion keeps men more in aw than feare for were the son loose or dishonest of conuersation and for that cause oftentimes turnd out of doores nay lastly refused of the parents for their child because no gentle meanes preuailed ought with him Why if once he were conuerted to christianity presently saith Septimius he became to liue in good order and good counsell regaind him to duty and obedience Doubtlesse though God vnto these lawes of men and nature inserted also his heauenly behest yet did he nothing thereby preiudice those former lawes he commanded obedience but neuer abrogated any part of their authority Nay long time after Christs passion the commission of life and death which parents might exercise vpon their children was still currant amongst Christians and though the more ancient of them reproued some things amongst the Pagans as the murdering of yong infants the bloudy fencing of sword players yet against that terrible authority of parents they spake not a word And howsoeuer God in bare termes pronounced this Commandement honour thy father and thy mother yet notwithstanding for two reasons especiallie it farre exceeds the lawes of men The one is because what he commands is constant and perpetuall but our lawes bee mutable and repealeable if anything please vs to day to morrow we are out of loue with it a patterne whereof wee may see in that verie lawe which Romulus ordained For at first without all exception or bar it was free for a father to put his child to death Afterwards it might not bee done but vpon the assistance and aduice of others then the cause must bee heard iudiciallie lastlie the magistrate might decide it but no priuate iurisdiction nay in conclusion that rigorous lawe vtterlie vanished and became voide the other is because if the iniunction of a Consull bee greater than the Pretors and the Pretors greater than an order of the Edilis it will necessarilie follow in good proportion that the lawe of God is to bee preferred before any ordinance of man whatsoeuer And why so because men in their wisedomes may erre and therupon be of meane reputation by reason of such escapes ouer sights as saith the same Tertullian In God there is no such matter so then S. Gregory who vnderstood this well enough and was of opinion that this precept of our Lord God should be left at large and neuer concluded by any limitation when he had forsaken the world against the will and expresse commandement of his father and had betaken himselfe to a monastery and had refused a Bishopricke which before was his fathers yet at length he began to be toucht with a sence of inward regreeting and can I saith he be vndutifull and disobedient vnto so good a father and be blameles can I endure to be accused for a stubborne and contemptuous sonne to be guilty of violating and distaining my natural obedience vnto my father and thereupon leauing the solitary life he gets him home accepts the sea and Bishopricke which had been before his fathers and all this doe I saith he more for God almighties commandement sake than for any feare of mortall men therefore now good father I pray giue me your blessing And in this sence you see may S. Gregory be well vnderstood For euen S. Chrysostome in his eleuenth booke against such as discommend the monasticall life writes in this manner Thy son loues and obserues and honors thee not because the law of nature enioynes him so to doe but much more for that in so doing hee may testifie his duetie to the commandements of almighty God for whose loue he hath perfitly despised and relinquisht all the world But if notwithstanding all this it be true that now a dayes there be no trace left of this fatherly power which we so much hunt after and if this home bred authority be scarce remaining in shadow or shew among vs how may S. Gregory be then defended the power of life and death long since hath bin discontinued by an immemoriall custome to the contrary as before we mentioned you cannot pawne or sell your sonne much adoe you will haue to disinherit him If he get any thing it is for himselfe his father hath no part