Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	believe_v	heart_n	love_v	3,877	5	5.7496	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93085	Subjection to Christ in all his ordinances, and appointments, the best means to preserve our liberty. Together with a treatise of ineffectual hearing the word; how we may know whether we have heard the same effectually: and by what means it may be come effectual unto us. With some remarkable passages of his life. By Tho. Shephard, late pastor of the Church of Christ in Cambridge in New-England. Now published by Mr. Jonathan Michell pastor of the said church in New England.	Shepard, Thomas, 1605-1649.; Mitchel, Jonathan, 1624-1668.	1652 (1652)	Wing S3141; Thomason E1245_2; ESTC R209199	106,113	223

freely which may draw the heart as it will at the great and last day Come ye blessed take a Kingdome take a Christ prepared for you from before the foundation of the world Oh that this might sound in your eares This is the first and cheifest without this all your obedience is hypocrisie and abominable but this will please and then all poor obedience shall please Secondly Love unto the whole will of Christ especially to that part of it to love those that be the members of Christ Some Christians they believe and feeling a heart so crosse to Christ and the will of God think they are from under the government of God and Christ and so from under the grace of Christ and the argument is strong if true but why not under his government because they finde daily a spirit so crosse to the will of Christ and hence under continual fears of condemnation Oh but consider hast thou no love to the will of Christ law of God for if any believe this is found in him if so then under Christs Government Rom. 8.2 The Law of the spirit of life hath made me free What is that Law See Chap. 7.23 24. Spirit of delight in the Law in the inner man and mourning for contrary captivity Know therefore though you cannot do all yet love the whole will of God and mourn where you do not and then say Now no condemnation Do not say 'T is impossible Oh here is mens wo and triall of subjection to Christs will How do you love it love his Sabbaths and Ordinances because of his love to you How do's this constrain you In particular Love the people of God that is his speciall commandment 1 John 3.23 John 13.34 But now the want hereof or the contrary hereto As when a man shall become 1. A Distaster 2. A Contemner 3. A Censurer and whisperer 4. A Scoffer 5. If met on a Bridge an opposer of the Truths or servants of God This is that which kindles wrath and wherein the inward venome of hypocrisie appeares There 's many duties neglected and not that spirit of prayer and holy conferences amongst Christians yet do you keep love to them that what you cannot do your selves yet you love others that can do it and account it your blessednesse to be like them and daily mourne under your neglects that in every thing the Gospel is not adorned by you and on the other side although you have many duties Sabbaths and good acts yet if not love all is vile I fear 't is not mens joy sweetnesse delight to hear the least good word that falls from a good mans lips but rather the truths and things of God despised if so then look for wo. And for Members of Christ their lives not desired their deaths not lamented but you know how to contend and are carelesse though the Gospel and God be slandered you cast off the Lords yoke It was one mans speech that the great sin of this Countrey will be hatred of the Saints a scornful contempt of them It will come by degrees first distaste and then censure and contemne Oh but if herein you submit herein Christ is honoured and Gospel glorified in love and amiablenesse Not in a rigorous austerity of spirit and diabolical censoriousnesse but in word and deed countenance and gesture comforting and encouraging one another When David would know what to do Truely saith he my goodnesse extends not to thee but to the Saints in whom is all my delight Oh therefore submit here this conscience calls for and Christ must have To conclude with a word for help here Means 1. Look to Gods Ordinances Means 1. not as they be in themselves but as appointed of God to communicate an almighty power of spirit to them that wait on the Lord in them An almighty power must overcome and go on conquering and to conquer How shall we have this by Gods Ordinances Some more principall as Word and Sacraments some lesse How shall we partake of this power in them Look not on them in themselves but as appointed and sanctified and so as glorious And there pray and wait and look for the power nay believe you shall receive this power As the waters of Jordan to Naaman How did they cleanse When he lookt upon them without the command and promise he despised them and so found not the benefit of them but afterward he found the benefit of them when he washed seven times in attendance to the appointment of God Brethren it is but go and wash here 1 Cor. 10.5 Means 2. Know your disobedience Means 2. the breadth of it Something 's Christians see and pray against them and then all is well but see the bredth of evill in your disobedience There is something that doth oppose God in every lawfull thing in whole or in part for flesh is in it or else you are blinded if you see it not Oh therefore feel the breadth of evil in it that being sensible of and humbled under and striving against your continual disobedience every thought may be brought into subjection and obedience to Christ OF Ineffectual HEARING JOHN 5.37 Ye have neither heard his voice at any time nor seen his shape FRom the 31. Vers to the end of this Chapter Our Saviour proves that he was the Messiah to come from four testimonies 1. From the testimony of Iohn the first yet the least yet very strong and full vers 32.33 2. From the testimony of his works greater then that of Iohn vers 36. 3. From the testimony of he Father by his voice from heaven vers 37. 4. From the voice of the Scriptures the highest of all and surer then a voice from heaven 2 Pet. 1.19 v. 39 46. Now these words are annexed to the third testimony which I told you is the voice of God from heaven set down Mat. 3.17 For this testimony of the Father is not the inward testimony of the spirit only Because Christ speaks of publick and evident testimonies in this place nor is it meant of the testimony of the Father in the Scripture for that is a distinct testimony and though the Father doth testifie of Christ in the Scriptures yet 't is not as his testimony no more then the testimony of Iohn and of his works whereby the Father did testifie also Nor is it probable that our Saviour would at this time omit that famous testimony of the Father at his Baptisme which if it be not here is no where in this Chapter Beside how is this testimony the Fathers more then the Spirits but then being called his Son he did evidently declare himself to be the Father that spake Lastly the Spirits testimony is spoken of as the testimony of Moses and the Prophets Vers 46 47. For had ye beleeved Moses ye would have beleeved me for he wrote of me vers 47. For if ye beleeve not his writings how shall be beleeve my words Now out Saviour in

the publick good He is for mens private good but 't is in reference to publick good that as private persons are to attend their work so publick persons publick good Hence 1. If a law be made for publick hurt that law is not of God 2. Hence if the law be made only for the private good of themselves or any particular person and hurts the publick that 's not according to God Admirable was Joshuas spirit herein Josh 19.49 50. 3. If lawes be only in appearance and pretence for publick good and not really they binde not none must do evil much lesse make a law of it for publick good Nothing more usuall then to make evill lawes and orders crossing Gods law and to pretend publick good which ever prove the publick pests and plagues and cankers of that place as Jeroboams command for Religion Something 's are forbidden plainly they make not for publick good but hurt the statutes of Omri Other things are indifferent in their nature as swine to go abroad or to be shut up but inconvenient in their use and hurtful and scandalous and that really to the generall They are not for publick good whatever is pretended somethings are plainly commanded they are for the publick good circumstantiated some things are indifferent in their nature but convenient and comfortable in their use those are indeed according to God And such things may be discerned they are so obvious and sensible of such necessity and such profit when duly considered by persons not blinded with their private interests 4. Hence things indifferent which may as well be left undone as done and so publick good no way advanced are not of God that any should restrain them For the liberty which Christ hath purchased by his blood and which Gods law gives no law of man can abolish or take away It 's the cry of the claw-backs of Princes that they have power in things indifferent i. e. such things which make as much for publick good not to use as use the truth is he hath least power here because they are idle and Idol-lawes no hurt nor is there good in them And hence some of the most rigid Schoolmen maintaine such lawes binde not conscience we are not to seek our private only now all humane lawes are helps to seek publick 5. That lawes made for and according to God for publick good if they do not destroy some mens particular only for sometime pinch and presse hard upon his particular good or their particular good men are bound in conscience here to submit True 1. If it were possible all lawes for publick good should hurt no particular man and Townsmen if they can should help those that are hurt yet because no lawes but usually they will presse on some mans particular the heaviest end of a staffe that is to be borne must fall on some mans shoulder and such lawes must be made Hence a man is to bear and submit chearfully i. e. from the rule of love which will abate of particular for the general good love that more then mine own 2. The law of justice a man is to do as he would be done by there is no man but if his good was advanced by the general but would be content that some particular should be pinched 3. The law of nature The stomack is content to be sick and body weak to heal the whole body Hence Christians should not think that Townsmen are carelesse unjust and aimed at their hurt when it is thus 1. King 12.4 6. A meere Penal law when 't is broke the forfeiture is sufficient for the satisfaction of the offence or trespasse but not in a mixt law First A Penall law is about things of small moment Secondly 'T is not made by way of command but with an aut a disjunctive copula and is indeed rather a proviso then a law Thirdly It is in the minde of the law make satisfactory if the penalty be payed though the law be not performed because the publick good in the minde of the Law-maker is known to be set forward that way as by obedience to the law In these cases penalty is enough but if the law be mixt i. e. there is a command it shall be done and Law-giver is sad though penalty being paid as being about a matter of weight it may be the livelyhood and comfort of men as keeping hogs out of corne and peace in a town that there be no complaining here the penalty will not satisfie because this is no penall law but a law indeed deducted from rules of the word of God as it is in theft he that steals shall pay fourfold or he that brawles shall be duckt in the water Suppose one should say I will suffer my servant to steal or revile I hope 't is no offence if he suffer the penalty Yes but it is because it is not a mecre penal law the thing is of weight peace between neighborus so peace in a Town It 's a flat charge not to break it and thou knowst such is the honesty and justice of a Magistrate that he will say I would rather you would never do thus then offer those to do Hence in Gods law Christ must suffer and do also because Gods law is not meerly penal but doing the thing gives more content then the punishment 3. When servants cast off all subjection to their Governours Families being the members and foundations of Townes and so of Common-wealths When they are not obedient Tit. 2.9 10. 1 Pet. 3.18 Eph. 6.5 but answer again if they they be let alone then idle if rebuked and curb'd then stubborne and proud and worse for chiding and finde fault with their wages and victuals and lodging weary and vex out the heart of Master and Mistresse and make them weary of their lives and their God also almost sometimes and that by such professing Religion and all that they might be from under the yoke And here I cannot but set a marke upon servants broke loose from their Masters and got out of their time that are under no Family nor Church-government 1 Pet. 3.18 Tit. 2.9 10. Eph. 6.5 nor desiring of it or preparing for it but their reines are on their necks I confesse if under heathen Masters then desire liberty rather but when men will live as they list without any over them and unfit to rule themselves I much doubt whether this be according to God 1 Hence they come to live idly and worke when they list 2. Hence men of publick use can have little use but when they please of them 3. When they be with them they have no power to correct or examine and call them to account in regard of spirituall matters 4. Hence they lye in wait to oppresse men that must have help from them and so wilt do what they list 5. Hence they break out to drunkenness whoring and loose company 6. Hence they make other servants unruly and to desire

into an Angel of light and speak and by their light will blinde them that the light in them shall be darknesse Rom. 1.22 When men with natural light began to be most wise then they became came the greatest fooles so 't is with other knowledge of Scripture and things they heare Happy were it for many a man if he had never heard nor seen Rev 12.9 Rom. 1.22 for that which he hath heard and seen keeps him from hearing Tyre and Sidon would hear sooner then Capernaum that heard most Reas 3. Reas 3 From the righteous judgement of God in leaving men to be blinded and made deaf from and by the means whereby they should hear and know that as it is with the Saints all evil things are for their good so all good things are for their hurt Isa 6.10 the meriting cause is unbelief and sin but the deep and hidden rise of all is Gods eternal dereliction of them God never intended love special love to them hence he never speaks one word to them 2 Cor. 4.3 John 6.65 Many were offended at his words and forsook him Now to take off this offence I said None can come to me except it be given him of the Father what is that see vers 45. and 37. Vse 1. Vse 1 Hence see the reason why the Word is so wonderfully ineffectual to the soules of many men that it never stirs them that it 's a strange thing to them it 's Heb. 12.19 like the law a voice of words a sound of words so they hear men spake but understand no more then if they speak in a strange language or if they do it concernes not them or if it stirs 't is but as the blowing of the winde upon a rock which blusters for a time but when the winde is down they are still Truly they hear the word spoken but they do not hear God speaking They heard Latimer speak but not God speaking they hear a sound which every one sayes and they think is the word but they hear not God speaking it One would wonder that those Jewes that heard John and his disciples Moses and the Prophets nay Gods voice from heaven saying This is my sonne that they should not hear this and receive him with all their hearts but they did not hear his voice One would wonder to see that such things which a gracious heart thinks this would draw every heart yet remaine not stir'd things which the devils tremble at and others which Angels wonder at yet they hear not Oh they hear not God speak they are dead in their graves farre from God and there they are kept by the mighty power of Satan like one in a deep dark cave kept by fiery dragons under the ground and the tombstone is laid upon them If Christ spake he would make the dead to heare and the blinde to see Vse 2. Vse 2 Hence see why the Saints finde such changes and alterations in themselves when they come to heare sometimes their hearts are quickned fed and cherished healed and comforted relieved and visited sometime again dead and senselesse heavy and hardned Mark 8.17 18 21. How is it ye do not under stand Nay which is more that the same truth which they hear at one time should affect them and at another time doth not the same thing which they have heard a hundred times and never stir'd them at last should The reason is they heard the Word of God spoken at one time but not God speaking and they heard the Lord speaking that same Word at another time the Lord is in his Word at one time the Word goes alone at another time as in Eliab the Lord was not in the whirlwinde but he spake in the still voice and hence there he was to Elijah Luke 24 25. with 32. not that you are to lay blame on the Lord for he blows where he listeth but to make us see 't is not in outward meanes nor 't is not in our own spirits to quicken our selves and to make us ashamed of our own darknesse that when he speaks yet we cannot hear there is so much power of spiritual death and Satan yet within us only out of his pity he speaks sometimes not that you should despise the outward word No no the Lord is there shining in Perfection of glory and that which doth thee no good the Lord makes powerful to some others But prize the Spirit of God in that Word which alone can speak to thee Vse 3. Vse 3 Of dread and terrour to all unregenerate men Hence see the heavy wrath of God against them they have indeed the Scriptures and the precious Word of God dispensed to them but the Lord never speaks one word unto them If any one from whom we expect and look for love passe by us and never speak What not speak a word and we call to him and he will not speak we conclude he is angry and displeased with us You look for love do you not you that heare every Sabbath and come to Lectures and you must out t is well yes you will say His love is better then life and frownes more bitter then death Love wo to me if the Lord do not love me better never been born I hope he loves me Happy I if the mountains might fall on me to crush me in pieces if he loves me not c. but consider if he loves he will then speak peace unspeakable to thy conscience when humbled life to thy heart joy in the Holy Ghost Isa 57.19 John 6.63 1 Thes 1.6 but look upon thy soul and see this day in the sight of God whether ever the Lord spake one word to thee outwardly indeed he hath but not inwardly inwardly also but not effectually to turn them from darknesse to light and the power of Satan to God c. The voice of God is full of Majesty it shakes the heart 't is full of life it quickens the dead and light and peace and gives wisdom to the simple Ps 119. Opening of thy word gives light to the eyes How many women ever learning and never knowing and many men learning and knowing what is said but never heare God speak Then know the wrath of the Lord see and go home mourning under it There is a fourefold wrath in this 1. 'T is the Lords sore wrath and displeasure Zach. 1.2 with ver 4. If one should expect love from another to do much for him and be did not it may be he would not take it as a signe of displeasure but if he will not do a small thing not speak a word to him oh this is bitter what will not the Lord speak a word not one word especially when thy life lies on it thy soule lies on it eternity lies on it especially the Lord that is so merciful and pitiful this is a signe of fore anger 2. 'T is a token of Gods old displeasure eternal displeasure I know you cannot heare hence though