Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	beget_v	love_v	only_a	2,697	5	6.4558	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A35438	An exposition with practical observations continued upon the fourth, fifth, sixth, and seventh chapters of the Book of Job being the substance of XXXV lectures delivered at Magnus near the bridge, London / by Joseph Caryl.	Caryl, Joseph, 1602-1673.	1656 (1656)	Wing C760A; ESTC R23899	726,901	761

care for Oxen God doth care for Oxen The Apostle having shewed the goodnesse of God to beasts providing by a law that they should not be muzled presently he questions Doth God take care for Oxen As if he had said surely there is some what more in it or saith he it altogether for our sakes Not altogether doubtlesse God had regard to Oxen But for our sakes no doubt it was written that is chiefly for our sakes That he which ploweth should plow in hope and he that thresheth in hope should be partaker of his hope So when Christ speaks of the Lillies Mat. 6. If God so cloath the Lillies of the field how much more will he cloath you You shall have the strength of his care to provide for you to feed and cloath you thus God sets his heart upon man he lookes to his people as to his houshold to his charge he will see they shall have all things needfull for them And so not laying to heart which is the contrary signifies carelesnesse Isa 47. 7. It is reported of Babylon Thou saidst I shall be a Ladie for ever so that thou didst not lay these things to thy heart that is thou didst not regard these things to take care about them And Ezek. 40. 4. the expression is very full where God cals the Prophet to attention and he calleth him all over Behold saith he with thine eyes and heare with thine eares and set thine heart on all that I shall shew thee He wakens the whole man See and see with thine eyes Heare and heare with thine eares and set thine heart upon it the sum of all is be thou very intentive and diligent about this businesse to the utmost Secondly To set the heart notes an act of the affections and desires A man sets his love upon what he sets his heart that 's the meaning of Psalm 62. 10. If riches increase set not your heart upon them That is let not your love your affections your desires close with these things when riches abound let not your desires abound too It is an admirable frame of heart to have narrow scant affections in a large plentifull estate He is the true rich man who loves his riches poorly Set your affections on things that are above Col. 3. 2. Thirdly To set the heart notes high esteeme and account this is more than bare love and affection 2 Sam. 18. 3. when a counsell of warre was held by Davids Commanders about going out to battell against Absolom they all vote against Davids person all undertaking upon this ground they will not care for us they will not set their hearts upon us or value us their hearts are set upon thee thou art the prize they looke for and therefore the heate of the battell will be against thee Againe 1 Sam. 4. 20. When the wife of Phineas was delivered of a son a son is the womans joy and glory yet the text saith when the women that stood by told her that a son was borne she answered not neither did she regard it she did not set her heart upon it because the glory was departed from Israel In either of these sences the Lord sets his heart upon man he greatly loves man The love of God to man is the spring of mercy to man yea love is the spring of love love acted springs from a decree of love Deut. 7. 7. The Lord thy God did not set his love upon you c. because ye were more in number then any other people but because the Lord loved you Love also led in that highest work of mercy the giving of Christ God so loved the world that he gave his only begotten son Josh 3. 16. As love is the spring and root of all the reall duty which mans performes to God and is therefore called the fulfilling of the law Our love fulfilleth the will of God so the love of God is the root of all that good we receive his love fulfilleth our will that is whatsoever we will or ask according to the will of God the love of God fulfills it for us Our love fulfills the law of Gods command and Gods love fulfills the law of our wants and lawfull desires His heart is set upon us and then his hand is open to us Further God doth not only love man but his love is great and his esteeme of man very high and he reallizes the greatest love by bestowing the greatest mercy How did God set his heart upon us when he gave his Son who lay in his bosome for us He set his bosome upon us when he gave us his Sonne who came out of his bosome Hence let us see our duty Should not we set our heart upon God when God sets his heart upon us the soveraignty of God cals for our hearts He as Lord may use al that we have or are And there is more than a law of soveraignty why we should give God our hearts God hath given us his heart first he who calleth for our hearts hath first given us his What are our hearts to his heart The love of God infinitely exceeds the love and affection of the creature What were it to God if he had none of our hearts But woe to us if we had not the heart of God This phrase shews us the reason why God calls for our hearts he gves us his own it is but equall among men to love where we are loved to give a heart where we have received one how much more should we love God and give him our hearts when we heare he loves us and sets his heart upon us whose love heart alone is infinitely better then all the loves and hearts of all men and Angels There is yet a fourth consideration about this expression the setting of the heart Setting the heart is applied to the anger and displeasure of God so the phrase is used Job 34. 14. If he set his heart upon man all flesh shall perish together that is if God be resolved to chastise man to bring judgements upon him all flesh shall perish together none shall be able to oppose it As it is the hightest favour to have God set his heart upon us in mercy and love so it is the highest judgement to have God set his heart upon a man in anger and in wrath to set his heart to afflict and punish The Lord answers his own people Jer. 15. 1 2 3. that notwithstanding all the prayers and motions of his beloved favourites in their behalfe his heart could not be towards them Then his heart was strongly set against them or upon them in extreame anger therefore he concludes they that are for the sword to the sword and they that are for destruction to destruction c. If God set his heart to afflict he will afflict and he can doe it And there may be such a sense of the text here What is man that thou shouldest set thine heart upon him that thou shouldest come

though sin cannot be more pardoned in respect of God at one time than at another yet in regard of man it may He apprehends the pardon of his sin more now than before and may hereafter apprehend it more than now And it is worth the while to bestow pains in prayer for pardon to have the pardon a little more inlightned The degrees of any grace or favour as well as the matter and substance of them are worthy all our seekings and most serious enquiries at the throne of Grace Fourthly He that hath assurance of the pardon of sin is to pray for the pardon of sin because he continueth still to sin And though it be a truth that sin uncommitted is pardoned in the decree and purpose of God yet we must not walk by the decrees of God but by his commandements and rules His decree pardons sin from all eternity but his rule is that we should pray for pardon every day as we pray for the bread we eat every day Matth. 6. 11 12. We must not say God hath pardoned all sin at once therefore no matter to ask it again or I have once had the sight of pardon and therefore the sight of sin shall never trouble me seeing we are directed to search our hearts for sin and to seek to God for pardon continually So long as we sin it becomes us to be suitors for the pardon of sin He that hath ceased to sin may cease to ask the forgiveness of sin till then I know neither rule nor promise that gives a dispensation for this duty To close this point there are two Cases wherein believers are especially to renew their suits about the pardon of sin First which though it be lamentable yet it is possible in the case of falling into scandalous and gross sins These not only weaken assurance and be-night the soul but exceedingly dishonour God and grieve the holy Ghost This caused David to pray and cry for the pardon and purging of his sin as freshly and as strongly as if he had never received a pardon or any evidence of Gods love of which yet he had great store before that day Ps 51. Secondly In times of great troubles and trials whether personal or National the Saints re-inforce prayer about pardon This was Jobs case his personal afflictions occasion'd him to begg the remission of sins and not only remission for sins then committed but for all the sins he had committed either before or after Conversion Even our formerly pardon'd sins need pardon when we loose the sight of pardon and when the soul hath no visions but visions of terrour it must seek visions of peace in the free-grace of God renewing and sealing pardon in the bloud of Jesus Christ Job having thus breathed his spirit in arguings complaints and prayers moves the Lord for a speedy end and gracious answer otherwise he sees no way but he must breath back his spirit into the hands of the Lord who gave it and lay his body in the dust from whence it was taken For now shall I sleep in the dust and thou shalt seek me in the morning but I shall not be Now shall I sleep in the dust What he means by this sleep hath been handled Chap. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Propriè est cubare hinc mortui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocantur ut etiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. where it was shewed that death is called a sleep why and in what manner death is a sleep The word here translated to sleep signifies properly to lie down but the sence is the same because men lie down when they compose and fit themselves to sleep And the dead are called down-lyers as well as sleepers in the Hebrew The Septuagint reads it now shall I go to the earth David speaks near this language Psal 22. 15. Thou hast brought me to the dust of death Observe hence whether we are travelling and where we must take up a lodging for our bodies ere long They whose heads are highest they who lie in beds of Ivory must lie down in a bed of earth and rest their heads upon a pillow of dust Most sleep in the dust while they live but all must sleep in the dust when they die Earthly men have earthly minds and they cannot rest but in earth for it is their Center Onely he who hath laid up his heart in Heaven can comfortably think of laying down his head in the dust Further it is remarkable in how pleasing a notion Job speaks of death when his life was most unpleasant to him He complained of restless nights in the third fourth thirteenth and fourteenth verses of this Chapter yet he could think of a time when he should lie quietly in his bed and not have so much as a waking moment or a distracting dream And when he was once gone to this bed the curtains of darkness being close drawn about him he should open his eyes no more till the eye-lids of that eternity-morning opened therefore he concludes Thou shalt seek me in the morning sc of time but I shall not be In the Hebrew Thou shalt seek me in the morning is but one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Si dilucula veris me ficto verbo word And some cut out a latine word fit to serve it We may English it strictly to the letter If thou morning me that is if thou commest to seek me as the force of this word hath been formerly given with never so much diligence and care I shall not be found thou wilt not have Job alive upon the earth to bestow thy mercies upon For I shall not be The Hebrew is And not I that is I shall not be alive I shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non ego subaudi sum vel ero Cum jam in isto not be to be had he means a non-existence not a non-essence a being he should have but he should not appear to be It is as if he had said Lord I shall not be a Subject capable of outward deliverances and bodily comforts unless they come speedily Lord if thou wilt give me any help give it for death hastens upon me as if it hoped to be too nimble for or to out-run thy succours Mr. Broughtons translation seems to intend another sence pulvere decumbam aut quid non tempesti ivè requisivisti me ut non essem Jun. which others of the learned Hebricians favour too He renders the latter part of the verse thus Whereas I lie now in the dust referring it to his present condition I am now lying in the dust to be pitied of the keeper of men so he himself expounds Lord I lie in the dust a pitiful object then Why doest thou not quickly seek me out that I should no more be which he interprets I would by a quick death be rid from these pains As if in these words Job had again renewed his former desire of death concerning which many