Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	love_v	see_v	time_n	5,637	5	3.8775	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67239	A prospective glasse wherein Englands bondage under the Normane yoke, with the rise, growth, and continuation is clearly asserted, a subject not yet treated upon ... shewing how the law came to be in an unknown tongue, and from whence the judges and other inferior lawyers had their beginning, and in opposition to former law, how the 4 termes of the yeer came to be kept : as also, the corruption of this law, bringing with it the fines and rents to the lord of the manor for all free- holds and copyhold land : being a collection from the most choice of modern historians : with some copyhold land : being a collection from the most choice of modern historians : with some brief observations upon Scripture, as proving from thence that this law is contradictory to the nature of God's dealing with the sons of man, and contrary to the nature of freedome / by a lover of Englishmens freedomes.	Lover of Englishmens freedomes.; Walker, Henry, fl. 1641-1660.	1649 (1649)	Wing W380; ESTC R24593	17,780	25

A Prospective Glasse WHEREIN ENGLANDS BONDAGE Under the NORMANE yoke with the Rise growth and continuation is clearly asserted A Subject not yet treated upon viz Shewing how the Law came to be in an unknown Tongue and from whence the Iudges and other inferior Lawyers had their beginning and in opposition to former Law how the 4. Termes of the Yeer came to be kept As also the corruption of this Law bringing with it the Fines and Rents to the Lord of the Mannor for all Free-holds and Copyhold Land BEING A Collection from the most choise of Modern Historians WITH SOME Brief Observations upon Scripture as proving from thence that this Law is contradictory to the Nature of Gods dealing with the sons of Men and contrary to the Nature of Freedome By a Lover of English-mens Freedomes An evill Custome be it for continuance never so ancient is nought else then the oldnesse of Error Plato LONDON Printed at the Authors Charge 1649. TO ALL THE COMMONERS OF ENGLAND IN all the dealings of God with the sons of men when judgement and righteousnes is not executed between man and man God then brings one punishment or other upon the Land that makes inquisition for blood that hath been spilt wrongs that hath been done wickednesse that hath been acted by unrighteous men But yet the end of Gods dealing thus with his creatures is love as in Ier. 30. 17 18. a restoring of health an healing of wounds though Ephraim is smitten yet Ephraim is loved he is a dear son a tender childe there is health in the latter end Whosoever looks upon these times outwardly may see a poore distressed Kingdom groaning under the heavie burdens that lye upon it and whosoever looks beyond the outward state of the Kingdome may see love peace and joy spread into the hearts of creatures discovered in severall yet glorious administrations The occasion of bondages troubles that hath been and yet is in this Nation makes the members of this Nation to enquire for Freedome to search and sift out the root and foundations of bondages of all sorts some after this manner some after that as hath been evidently seen in the Petitions of many well affected people of England which have been presented to the Parliament at sundrie times Among the rest I my self desired to know the foundation of some bondages that have inslaved the Nation for almost this six hundred yeers and by Providence I found some recorded in Records which I now commend to the consideration of all honest hearted people lest any should say I speak against the persons of men I desire them to understand that I speak against the practise of men which is destructive to the wel being of the Nation be they Nation or person whatsoever it matters not to me for honesty in a Turk or Jew Heathen or Pagan is as good as honesty in those that are called Christians I could wish that the nature of Christianity was more looked upon and the name of Christianity lesse looked upon for it is the cunning sleight of the Man of sin to make people think themselves happy as having the name of Christians without looking any further unto the nature of Christianitie I am not ignorant how people have been looked upon as bearing the name of Sectaries or Independants and so for Presbyterians or Episcopall the envy of the name in one anothers hearts hath bred abundance of heart-burnings one toward another My advice therefore is to all to let names fall let honesty and godlinesse be imbraced in any man and let oppression Arbitrary power and cruelty be looked upon in any as destructive to the well being of the Nation if we do so we shall look upon things as being acted in the center of them and so esteemed I leave this following Discourse to all men to be looked upon by the eye of equity and remain A lover of Freedome Not the respecting of persons whosoever but in love to my Countrey for Liberty and Freedome and a hating of Tyranny Arbitrary Power and Cruelty I begin this ensuing Discourse IN the making of way to this ensuing Discourse it is requisite to shew for satisfaction to them that shall read this Discourse the party by whom the bondages of this Land came in not in any way of disgrace to his person but rather to discover the acts that he did which rose from his oppressing minde and will And first of the Person In the lives of the three Norman Kings of England in pag. 1. there is a relation of William the Conquerers birth which is expressed in these words Robert Duke of Normandy the sixth in discent from Rollo riding through Fallis a Town in Normandy espied certain Damsels dancing near the way among whom he fixed his eye upon a certain Damsell whose name was Arlote of mean parentage a Skiners daughter whom he procured that night to be brought unto him of whom he begat a Son who afterward was named William By this relation it appears that Will the Conquerer was base son of Robert Duke of Normandy as may more fully appear in the Summary of English Chronicles in pag. 37. William Duke of Normandy surnamed Conquerer base Son of Robert the sixth Duke of that Dutchie But lest any should think that I make this discoverie on purpose to disgrace the Conquerer I say I do not for I say no more then what Chronicles do testifie of him Secondly a bastard sometime hath been an Instrument of deliverance to the people of God as Iephthah Iudg. 11. 29. The Spirit of the Lord came upon Iephthah ver. 32. the Lord delivered his Enemies into his hand so that God made use of Iephthah to work deliverance Thirdly a bastard is not to be blamed as being a bastard for it is the parents not the childe that must be blamed or shamed I shall say no more touching William the Conquerers birth and reasons why I do think that Williams person is not to be despis●d of any as being a base son to Robert Duke of Normandy but proceed further to shew by what means he came to be crowned King of England In the Summary of English Chronicles in pag. 37. declares unto us that William the Conquerer came to be crowned King of England by Conquest in these words William Duke of Normandy surnamed Conquerer base Son to Robert the sixth Duke of that Dutchie and Nephew unto King Edward began his Reign over this Realm of England the 14th of October in the yeer of our Lord 1066. after the battell at Hastings Duke William came to London where with great joy he was received both of the Clergy and people and was proclaimed King and crowned on Christmas day by Aldred Archbishop of York It must be agreed on by all parties that God gives the Kingdoms of the Earth to whomsoever he will Dan. 4. 32. 35. So God gave all Kingdoms of the Earth unto Nebuchadnezzar but if Nebuchadnezzar tyrannise over the people then great Kings

that Law that tendeth to this end to oppresse the widow and the fatherlesse cannot be concluded to be according to the Law of equitie God saith expresly in Exod. 22. 22. Ye shall not afflict any widow or fatherlesse childe And in Zach. 7. 10. God tels them that they should not oppresse the fatherles nor the widow This was that which God alwayes exhorts the people unto by the mouthes of the Prophets Zach. 7. 7. Isa. 58. 6. Isa. 1. 17. Then if it be considered that the widows are not to be opprest the Law of taking of Harriots of widows must be concluded to be Arbitrary power over the poore people Thus far to shew the arbitrarinesse of Fines and Rents and Harriots that are payed to the Lord of the Mannor I shall apply my self to give an Exhortation to the Commoners of England that they may see the great works of God that the Lord hath shewed from time to time unto this Nation since these troubles began that they might have them in their remembrance The Exhortation GLorious and great things hath the Lord the great Iehovah shewed unto this Nation since these troubles began and if well considered they are the dealings of mercy toward us even thoughts of love and of peace and good will If we consider the knowledge of our bondages that are now brought to light that have of long time inslaved this Nation for almost six hundred yeers that were brought upon us by Conquest and from the wills of tyrants over the people as the Law in an unknown tongue the standing of the Societie of the Lawyers the pleading of Causes in an unknown tongue in Westminster-Hall the foure Termes in the yeer the feeing of Lawyers the being kept ignorant from knowing the Law and their birth-rights the bondage of Rents and Fines and Harriots to the Lord of the Mannor the burden of Tythes all these things have and are looked into to be tyrannous to the Nation And although the Land hath suffered much since these wars began yet wars could not be avoided but they must needs be For as the bondages of this Nation came in by the Sword even so by the Sword the liberties thereof must be gained and that will appear because the Rulers of this land having brought the people into bondage there was no way for their greatnesse to fall but by the Sword This way in the eyes of God was good and the Sword hath prevented those actings of oppression even in the same members themselves if we do but minde it as last Summer when they made an Ordinance for to persecute men for conscience then presently after was the rising in Kent and Essex also when they would have brought home the King upon his termes by a Treaty they were disappointed in that also By these actings of God it is evident that he will destroy those things that are of the flesh in Noblemen to hinder them in the gentry to hinder them in others to hinder them that he onely may be exalted Oh therefore look upon the work of God rather then to look upon men according to dignities For as dignities are of the earth so they must be brought lowe even to the ground So that men shall not be looked upon as in reference to dignities but their actings shal be looked upon whether they be good or evill and so accordingly judged Therefore now in this time of searching let every one endevour to know those things that are freedom and liberty free from arbitrarinesse and ungodlinesse that they may know that which is profitable to all the Commonaltie of the Kingdom things good and wholsome to all the people of the Kingdom The end of my writing this Discourse is first to give the Commoners of England knowledge from whom the bondages that have inslaved the Nation proceeded Secondly that the Commoners of England may see how clear these bondages are against God against his way and against freedom and liberty Thirdly that the Commoners of England seeing of the unjustnesse of such customes may look for customes of liberty and freedome which is the desire of a Commoner of England For the further satisfaction of those that shall read and meditate upon this foregoing discourse I shall quote some Scriptures that speaks against the wayes of men that make follow and uphold the customes before mentioned that they are against the minde of God as he hath declared in word and also threatneth punishments unto those that practise them The unknown tongue for a people to be governed under is a curse to the Nation and not profitable Deut. 28. 49 50 51. The Lord shall bring a nation against thee from far a nation whose tongue thou shalt not understand Jer. 5. 15. Lo I will bring a nation upon you it is a nation whose language thou knowest not neither understandest what they say 1 Cor. 14. 4. He that speaketh in an unknown tongue edifieth himself 6. Now brethren if I come unto you speaking with tongues what shall I profit you except I shall speak unto you either by revelation or by knowledge or by prophesying or by d●ctrine 7. And even things without life giving sound whether pipe or harp except they give a distinction in the sounds how shall it be known what is piped or harped 8. For if the trumpet give an uncertain sound who shall prepare himself to the battell So likewise you except ye utter by the tongue words easie to be understood how shall it be known what is spoken for ye speak in the air 10. There are it may be so many kinds of voices in the world and none of them are without signification 11 Therefore if I know not the meaning of the voice I shall be unto him that speaketh a Barbarian and he shall be a Barbarian to me Against gifts or unreasonable Fees that Lawyers and others take of the Clyant whereby many times there is neglect of Iustice Exod. 23. 8. And thou shalt take no gift for the gift blindeth the eyes and perverteth the words of righteousnes Deut. 16. 19. Isa. 1. 23. Thy Princes are rebellious and companions of theeves every one loveth gifts and followeth after rewards Micah 3. 11. The heads thereof judge for reward the priests thereof teach for hire the prophets thereof divine for money Against oppression by the Lord of Mannors in taking of Fines They covet fields and take them by force and houses and take them away so they oppresse a man and his house even a man and his family Amos 4. 1. Hear ye this word ye kine of Bashan that are in the mountain of Samaria which oppresse the poore which crush the needie Amos 8. 4. Hear ye this O ye that swallow up the needie even to make the poore of the land to fail Exhortations to amend Jer. 18. 11. Return ye now every one from his evill and make your wayes and your doings good Zach. 1. 4. Turn ye from your evill wayes and from your evill works Isa. 1. 17. Learn to do well relieve the oppressed judge the fatherlesse plead for the widow Blessings promised upon amendment If ye oppresse not the stranger the fatherlesse and the widow and shed no innocent blood if ye throughly amend your wayes and your doings if ye throughly execute judgement between a man and his neighbour then will I cause you to dwell in the land that I gave to you Jer. 7. 5 6 7. When I say unto the wicked Thou shalt surely dye if he turn from his sin and do that which is lawfull and right If the wicked restore the pledge give again that he had robbed walk in the statutes of life he shall surely live he shall not dye Ezek. 33. 14 15. Punishments threatned to them that do unjustly after admonition Prov. 29. 1. He that being often reproved hardneth his neck shall suddenly be destroyed and that without remedie Prov. 1. 30 31. They hated knowledge and did not choose the fear of the Lord they would have none of my counsell they despised all my reproof Therefore shall they eat of the fruit of their own way and be filled with their own devices The reason why I quote these Scriptures is that all oppressors of what sort soever may see that God abhorreth all manner of arbitrary power and cruelty And if we look into the Scriptures we may see how the Lord from time to time hath brought judgements upon them I conclude with that in Micah 6. 8. He hath shewed thee O man what is good and what doth the Lord require of thee but to do justly to love mercy and to walk humbly with thy God FINIS