Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	affection_n	love_v	true_a	4,053	5	4.6245	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A89196	The nationall covenant. Or, A discourse on the covenant. Wherein also the severall parts of the late protestation are proved to be grounded on religion and reason: with sundry motives and directions, tending to further our keeping covenant with God. Which may be of speciall use in these times. By Tho. Mocket, M. of Arts, and preacher of the word of God.	Mocket, Thomas, 1602-1670?	1642 (1642)	Wing M2307; Thomason E113_3; ESTC R23139	40,201	58

the Parliamentary houses themselves to oppose one the other and so betwixt the King and his faithfull and most loyall people and Subjects But let it ever be our indeavour to joyne and keep these together and the blessing of him who is the God of peace and unity will rest upon us Fourthly we vow and protest to defend and maintaine the lawfull Rights and Liberties of the Subjects such are these Magna Charta Petition of Right and the Statutes therin specaified Also his Royal Maj. sty hath bin pleased divers times in his Declaratiōs graciously to promise all his good Subjects that he will rule according to the established lavves of the Land a most Princely profession That no man may breake open another mans house chamber dore study trunkes chests imprison or arrest his person or ceaze on any of his goods but by authority of Law That no tallage or aid shall be laid had or levied by the King or his Heires in the Realme without the good-will and assent in Parliament That no person shall be compelled to make any Lones to the King against his will That none shall be charged by any charge or imposition called a Benevolence without consent in Parliament and such like And there is reason for it for these are the glory of free-borne Subjects and that which doth difference us from slaves and vassals take away our Liberties and bring in an Arbitrary power that the Rulers will and pleasure must stand for a Law and then wherean doe we differ from the veriest slaves in the world it therefore concernes us to defend and maintaine our lawfull Rights and Liberties even nature and common equity binds us to it So that were there no Protestation made and taken yet we are bound as we are Christians by vertue of our Baptisine to defend and maintaine the true Protestant Religion against all Popery and Popish Innovations as Subjects to maintaine the King our dread Soveraignes Person Honour and Estate as good Common-wealths men the Power and Priviledges of Parliament and the lawfull Rights and Liberties of the Subject Fifthly and marke it well we are here bound by our solemne promise c. with our lives c. to justifie Defend and maintaine thery person that maketh this Protestation in whatsoeber hée shall doe in the lawfull pursuance of the same And there is great Reason for this also that we should mutually defend each other for if any suffer in a common cause as the defence and maintenance of the true Religion the Kings Majesties Person Honour and Estate the Power and Priviledges of Parliament c. all suffer in him and therefore all and every one should stand for him So did the Grecians and Barbarians when they went with Cyrus against the Persians Suid. as for themselves The very Heathens would not be wanting to their Country but in a common cause were willing to doe or suffer any thing even the greatest dangers and Christianity should not make more slow but forward to all civill duties tending to the publicke good upon better and higher grounds then nature can afford viz. out of conscience to Gods command true Christian love to our Brethren and Country c. Sixthly under the like engagement we promise vow and protest To oppose and hinder and by all good wayes and meanes indeavour to bring to condigne punishment all such as shall either by forcs practises councels plots conspiracies or other wise doe the contrary of any thing in this present Protestation contained As for instance if which God forbid we should see or know any person that should rise up against the King or Parliament wilfully infringe their just and good orders and priviledges or indeavour to set or maintaine division or dis-affection betweene the King and Parliament or betwixt the three Kingdomes of England Scotland and Ireland be his pretence as Papists and Popish persons want not excuses and colourable pretences he is declared a publick enemy of the State and peace of the Kingdome See the Declar. of Parl. Ian. 17. 1641. and we are by this Protestation bound by all lawfull means to bring such a person to condigne punishment So againe doe we see or heare any seeking wittingly and wilfully to disgrace suppresse or bring into contempt the true Reformed Protestant Religion or to vent and advance Popery or Popish Innovations within this Realme to set up any woodden stone or painted Image Crosse or other scandalous resemblances we are by vertue of this Protestation bound by all lawfull meanes and wayes according to the rules of Christian wisdome and prudence to bring that person or persons to condigne punishment for his demerits And we have warrant for this in the word of God Hushai the Archite did prevent the dangerous plot against David and discovered it to him 2 Sam. 17.7 8 15. c. Mordecai discovered treason against Ahasuerus Hest. c. 6. Yea the very Pagans would doe thus endeavour to bring to deserved punishment those that were enemies to their Idoll gods Religion King Country or publick-wealth And Gods word requires this of us Pro. 24.21 22. My sonne feare thou the Lord and the King and meddle not with them that are given to change that is to bring in any Doctrine worship or discipline or any thing contrary to the true Religion or word of God and the wholesome and good Lawes of the Land especially such as are fundamentall for their calamity shall rise suddenly and who knoweth the ruine of them both Yea in case of seducing from the true to false Religion or worship of God as is well observed by a godly * M. I. G. Divine it is cleare that we must bring any to pumshment how neare or deare so ever unto us See Deut. 13.6 7 8 9 10. If thy Brother the sonne of thy mother or thy sonne or thy daughter or the wife of thy bosome entise thee saying let us goe and serve other gods Thou shalt not consent unto them nor hearken unto them neither shall thy eye pitty them Our love to God and the true Religion ought to over-rule our affections to our friends and naturall Parents in the flesh much more our affections towards others which our Saviour confirmes Mat. 10.37 He that loveth Father or Mother more then me is not worthy of one and he that loveth Son or Daughter more then me a not worthy of me And in case of the publicke-weale if any person be an enemy to it and will not be reclaimed our affection to our Country and the Common-wealth must over-rule naturall and private affection even to such as are neare and deare unto us and Cicero an Heathen determines this among other cases Cicero de Ossi 〈◊〉 3. That if a mans owne Father would betray his Country and do any thing that tends to the apparent ruine of the Common-wealth he must not keepe silence but preferre the safety of his Country before a Father and indeavour to hinder him or

we must expect from God and what we must perform unto him which are propounded by Moses the Mediatour and assented to by the people Exod. 19. and a Copy of them fair Written delivered to the people Exod. 20. Secondly By Faith beleeving his Word resting on his promises For though Faith being an affiance or fiduciall resting on the promise of life be an act of the will and heart as well as of the minde yet I place it here because it hath its originall the assent in the minde understanding and giving assent to the promise as true and good 2. In the memory it consists by retaining in minde what the Lord requires of us and what we must perform unto him for we cannot keep our Covenant with God unlesse we both know remember and bear in minde the Articles and Conditions which we are to observe 3. In our wills by imbracing of his Covenant that is freely willingly and heartily making choice of God to be our God in Christ our Father and Soveraign Lord and imbracing these Conditions upon which he is pleased to accept of us to be his peculiar people and which we engage our selves to observe and to our power perform unto him as most holy just and good not only good and right in themselves but good to us also and all those that in conscience do observe them Rom. 7.12 4. In our affections we lay hold on the Covenant and keep it when we do not onely assent to the conditions of the Covenant embrace them and resolve to observe them to our power but do it out of love to the Commandment joying and rejoycing in this Covenant with the Prophet Jer. 15.16 delighting in it fearing to break it caring to observe it according to our promise and bounden duty Thus we must embrace and keep the Covenant in our inward man viz. In the mind by knowing and believing it in our memory by retaining it and meditating on it in our wills by embracing the conditions of it freely and willingly as just and good and in our affections by loving joying delighting in it c. Outwardly also By obeying his Commandments by a hearty endeavour in the whole course of our lives to observe and do them Nebem 10.29 They clave to their brethren their Nobles as if you should say The Parliament men to walk in Gods Law and to observe and do all the Commandments of the Lord and his Judgements and his Statutes This is the second Thirdly How we must keep Covenant with God for the manner and extent of our Obedience viz. 1. Willingly and heartily do every duty every service we do unto God from the heart with a ready mind as unto the Lord as Josiab did who made a Covenant before the Lord to walk after the Lord and to keep his Commandments and his Testimonies and his Statutes with all his bea rt and with all his soul 2 Chron. 34 31. It is certain That in every good action there is tantum bonitatis quantum voluntatis so much goodnesse as there is willingnesse and hearty affection therefore it is that in every service God calls for the heart Prov. 23.26 My sonne give me thine heart without which all our services are but hypocriticall and the most plentifull expressions of Obedience little regarded by the Almighty God is a spirit and therefore looks on the spirits of men and will be worshipped in spirit and truth Job 4.24 2. Vniversally In all things as well in one thing as in another we may not observe some things and omit others at our pleasure for any worldly profits preferment or other respect whatsoever Deut. 5.32 33. Ye shall observe to do as the Lord your God bath commanded you You shall not turn aside to the right hand or to the left Ye shall walk in all the wayes which the Lord your God hath commanded you that ye may live c. 3. Constantly Alwayes To this we are exhorted encouraged commanded Rev. 2.10 Be thou faithfull to the death and I will give thee a Crown of life Gal. 6.9 Be not weary of well-deing to begin well and afterward to tall off again is fearfull what is it else but to return with the dog to his vomit and with the Swine to the wallowing in the mire better for such a man that he had never known the way of righteousnesse then after he hath known it to turn from the holy Commandment delivered unto him 2 Pet. 2.21 22. Better it is that thou shouldst not vow he there speaks of things Arbitrary and not such as are commanded and necessary then that thou shouldst vow and not pay it This for the Manner Now Fourthly come we to the Grounds and Reasons why we must having once entred into Covenant with God be carefull constantly to observe and keep it And they are these and the like 1. The Command of God which is very clear and full in the Text See also Ier. 11.6 Hear ye the words of this Covenant and do them Deut. 4.23 Saith Moses to Israel from God Take heed to your selves lest ye forget the Covenant of the Lord your God which he bath made with you Psal 50.15 Pay thy vows unto the most high Eccles 5.4 When thou vowest a vow unto God defer not to pay it for be hath no pleasure in fools pay that which thou hast vowed In these two last places it is spoken chiefly if not onely of vows made of things voluntary and Arbitrary that was in the power of him that voweth before he vowed to vow or not vow them unto the Lord yet being once vowed the vow must be kept And if this binde in things Arbitrary how much more in things necessary and otherwise commanded Also full to this purpose is that Deut. 4.6.40 and 5.1 2.32 33 and 6.1 and in very many other places Now we all ought to make conscience of the command of God and carefully to observe and do it in respect of our relation unto him and dependance upon him both essendo oper ando in our being actions and well being which is wholly on him He gave us a Being when we had none continueth that being and the comforts of it we do enjoy and redeemed us when we were worse then nothing undone and lost for ever 2. We should keep Covenant with God because of that solemn * Quia jam vovisti jam te ad st●inxisti a iud tibi facere non licet Aug. in Ep. ad Armen bond and tye that lieth upon our souls whereby we have engaged our selves to God to be his and onely his for ever to fear him and serve him for ever Numb 30.2 If a man vow a vow unto the Lord or swear an oath to binde his soulwith abond every oath every vow bindes the soul layes a strong bond or engagement on it If it be but a mans Covenant no man may disannull it saith the Apostle Gal. 3.15 viz. By reason of the strong bond or tye it

complaine of him This is just and reasonable for a publicke good of such concernement ought to bee preferred before a private Seventhly we also promise In all jost and honourable wayes to indeavour to preserve the Vnion and Peace betwéene the thrée Kingdomes of England Scotland and Ireland And there is great reason for it because they being now as it were one the division of them or disturbing their peace is the way to ruine all especially in these evill times when all our forces united together will be little enough and too little without Gods more then ordinary assistance to preserve our peace yea to keepe them from sinking and ruine by the common enemy to our Religion to our King and Kingdom And this is the first thing I here promised to speake off viz. what we doe here promise vow and protest Now for The second What it is to maintaine and defend the true Protestant Religion or Doctrine and oppose the contrary viz. in our hearts to beleeve imbrace love professe and walk according to the Rules of the true Reformed Protestant Religion to justifie and defend the same as occasion requireth and calleth on us and to disavow the Popifh Doctrine and Innovations which are contrary hereuntò and set our selves against it and them or any that shall endeavour to attempt any thing contrary to the true Protestant Religion the Person Honour and Estate of the King the power and Priviledges of Parliament c. Thirdly The grounds and reasons of making and entring into this Protestation or Nationall Covenant are included in the preamble to the Protestation to which I referre you for fuller satisfaction only thus much here in a few words I conceive it may be of use 1. To binde all true Protestants more firmely to God his truth wayes and worship and to prevent the growth of Popery and Popish Innovations and in time to root out both as in conscience reason Religion and policy we should And this is a very speciall meanes to effect it for this binds us not only to embrace maintaine and defend the true Religion but also to reject Popery yea to oppose it and all such as seeke to advance or uphold it 2. To discover all Popish persons and such as stand disaffected to the true Religion and the peace and welfare of the King and Kingdome Church or State that they may be dealt with according as to justice doth appertaine 3. Thereby also the better to disappoint all the Adversaries plots and designes against true Religion the King Kingdome Church and State And 4. To continue and increase the honour peace and welfare of the same to all which purposes this bond may be of speciall use and the most effectuall meanes to accomplish such blessed ends Now Fourthly How far and how firmely this bond or Covenant bindeth us 1. How far in respect of the wayes and meanes to be used and that is only to lawfull wayes to doe all these things as far as lawfully I may and by all good wayes and meanes that is by such wayes and meanes as are warrantable by the Law of God and the wholsome and good Lawes and Statutes of this Realme As for instance when we see any Popery or Popish Ceremonies and Innovations in the Church which we have protested against we may not in a violent and tumultuous way without any lawfull call and warrant set our selves against them and remove them but by our prayers to Almighty God and petitions to his Majesty the honourable Assembly or others in Authority who are by Law inabled to remove the evils that we are bound to oppose and rectifie things amisse Beside God needs no tumultuous carriages and unwarrantable wayes and meanes to effect his worke of Reformation 2. But how firmely doth this binde us Answ It binds us to keep it to the uttermost of our Power Estate and Libes even to the death so as no law of man or power of any worldly Prince or Potentate whatsoever can absolve us from it And we promise and protest in the close that netther hope feare or any woridly respect neither favour nor frowne of men neither promises nor threats neither hope of gaine profit pleasures or preferment or feare of any worldly losse trouble or the like for all these as I humbly conceive are included shall make us relinquish this promise vow and Protestation And this solemne engagement is made in expresse termes in the preseuce of Almighty God and so implicitely calling the Almighty God of Heaven and Earth who heares what we protest and doth see our intentions and purpose and will narrowly observe our future actions how we keep our solemne promise with his Majesty to reward or take vengeance on us if we doe not really and for the future carefully endeavour by all lawfull meanes and wayes to performe our promise vow and Protestation And which yet further addeth weight to this engagement it is made in the presence of the Congregation yea and I may say of the Angels also who are witnesses Ps 91.11 12. Heb. 1.14 and will testifie against us one day if we willingly and wittingly breake this our Covenant And this also our owne hands or marke which is equivalent is subscribed and stands on record as a witnesse to God and men against that man that shall wittingly and willingly breake his Protestation so solemnely made yea and this Church and these Wals and Pewes will one day rise up to condemne that man Heare what God himselfe saith of ordinary vowes and promises which are of 〈◊〉 inferiour nature to this Deut. 23.21 23. When thou shalt vow a vow unto the Lord thy God thou shalt not slacke to pay it for the Lord thy God will surely require it of thee anait would be sinne in thee That which is gone out of thy lips thou shalt keep and performe according as thou hast vowed unto the Lord thy God which thou hast promised with thy mouth As for instance if the Jew under the Law vowed unto God to offer a lambe or bullocke or sheep or goate c. So now if any should vow or promise to God That if such a businesse succeed well if such a ship in which he hath a venture returne home well and safe if such a field of corne prosper and come well in or the like he will give so much to the poore members of Christ or the like in way of thankfulnesse to God for his goodnesse towards him Or if God doe indeed deliver him out of such a trouble sicknesse misery or affliction or the like he will give so much to such a pious use c. Keep a private day of solemne thanksgiving to God or the like he may neither omit nor delay to doe according to his promise saith Moses from God Thou shalt not slacke to pay or performe it The Lord thy God will require it of thee So againe Numb 30.1 2. This is the thing which the Lord hath commanded If a