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	child_n	parent_n	4,224	5	8.6238	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87104	Thankfulness in grain: or a good life the best return. Delivered in another sermon on the same occasion in St. Dionis, Back-Church, Aug. 14. 1653. By Nath. Hardy, Master of Arts, and preacher to that parish.	Hardy, Nathaniel, 1618-1670.	1653 (1653)	Wing H749; Thomason E723_6; ESTC R12852; ESTC R207247	54,568	58

of men but his preserving eye the eye of his Care is onely upon his righteous ones who fear him Their eye is upon him in duty as the eye of the Handmaid is upon her mistris to serve her his eye is upon them in mercy as the eye of the owner is upon his cattell to feed them One upon the Text conceiveth in this expression of walking before God an allusion to the practice of tender parents especially towards their little Children Omnis enim in nat is chari stat cura parent is Such is for the most part the love of parents to their Children especially when young that they cannot endure them out of their sight but would always have their own eye upon them in which respect the Children may be said to walk before their parents no less is the Fatherly yea Motherly affection of God towards his people whom he adopts for his children and keepeth ever in his sight Hence is that sweet expression of God to the Church Behold I have graven thee upon the palmes of my hands thy walls are continually before me It is the command given to Israel concerning the Commandements Thou shalt bind them for a signe upon thine hand and they shall be as frontlets between thine eyes whereby is intimated a sedulous care both in perusing and performing them not much unlike is this of Gods graving Israel upon his hands and setting his walls before his eyes the intent thereof being to express the singular Care and mindfull regard of God to his Church and which would not be past by it is not a writing that may be blotted out but an ingraving and this ingraving is not upon the back then it might be the sooner rubd off or worn out but upon the palms of his hands so firm and permanent is the Almighty's Care of his people To this purpose are those choice Metaphors which Moses useth concerning Gods Care of Jacob meaning his posterity he led him about to wit in the wilderness or as the septuagint translate and the Hebrew will beare it he compassed him about to wit with his love he kept him as the apple of his eye no part of mans body so strongly guarded by nature nor which men are so tender of as the apple of the eye so singular was Gods Providence towards Israel yea that he might most fully represent it he compareth God to an Eagle bearing her young ones not as her prey in her talents but on her wings wherby they are safe from all danger Finally upon this account it is that the godly man is said not only to walk before but to dwell in God and abide under his shadow and surely as there must needs be safety in those walls where salvation is appointed for walls so there cannot but be security in his dwelling to whom the most high 's secret becommeth an habitation How happy is the condition of a Saint whereas the Lord is far from the wicked he is nigh to the good Cain goeth out from the presence of the Lord David continually walketh before the Lord the ungodly are like stragling Chickens often snatch'd up by the devouring Kite whilest the godly are close under the hens wings those like stray sheep wander up and down exposed to variety of dangers whilest these being under the shepheards care feed securely Indeed no felicity like to that which is to be found in Gods affection nor safety to that of his Protection Behold he that keepeth Israel shall neither slumber nor sleep saith the Psalmist that which Cain refused to be to his brother God is to his servants their keeper yea so watchfull a keeper that his eye is never off them day nor night it closeth not no not so much as winketh it sleepeth not by night nor slumbreth by day and therefore well may they lye down and sleep in peace yea rise up and walk without fear it is Saint Paul's challenge if God be for us who can be against us let it be the comfort of every Saint none can be so against him as to prevail because he walketh before God and so much shall suffice for the matter pass we on to the Ground of his hope which will the better appear by the connexion of the former verse with this because thou hast delivered I shall walk his confidence for the future is strengthened by his former experience It is that way of arguing which David often useth Thus in the 61. Psalm I will trust in the covert of thy wings is his resolution v. 3. For thou hast been a shelter for me so he reasoneth v. 2. and again Psal. 63. 7. Because thou hast been my help therefore under the shadow of thy wings will I reioyce and once more in the 1 Sam. 17. 37. The Lord that delivered me out of the paw of the Lion and the paw of the Bear he will deliver me out of the hand of this Philistin nor is he alone in this kind of argumentation Jacob being pursued by his brother Esau in his prayer for deliverance pleadeth with God that prosperity he vouchsafed him under Laban by which means he that passed over Jordan with his staff was now become two bands Josuah having beheld one miracle in the discomfiture of the Amorites from the ayri● heaven to wit great stones cast down upon them is bold to expect another from the starry heaven and therefore calleth upon the Sun to stand still in Gibeon and the Moon in the valley of Ascalon For this reason it was that Daniel wrestling with God for the peoples liberation out of Babylon maketh mention of his bringing them out of Aegypt and thence emphatically inferreth a therfore now therefore Oh Lord heare the prayer of thy servant and from the same praemises S. Paul draweth a like Conclusion Who delivered as from so great death and in whom we trust he will yet deliver and again the Lord stood by me and strengthened me I was delivered out of the mouth of the Lyon and the Lord shall deliver me from every evill work And to name no more the whole Church upon this consideration addresseth her self to God with confidence Lord thou wilt ordain peace for us for thou hast wrought all our works for us and which is not unfitly taken notice of upon Gods suspending of his wonted favours she expostulateth with him where is thy zeal and thy strength the sounding of thy bowells and of thy mercyes towards me are they restrained as if it were a strange and unwonted thing for God not to renew his mercyes where he had formerly conferd them Indeed with God the Collation of one blessing is a sufficient reason of bestowing more As Saint Gregory speaking of the signes of the last day saith sequentium rerum certitudo est praet●ritorum exhibitio the accomplishment of some assureth the fulfilling of all So it is no less true of divine benefits the donation of

Saviour expresseth when he calleth upon his Disciples and in them all Christians to let their light shine before men to wit the light of grace within shine in the actions of their lives without that men seeing their good works might glorify their Father which is in heaven a good heart delighteth God but it a good life honoureth him It is the fruitfulnes of the vineyard which credits the husbandman when we bring forth much fruit then is our Father glorified 2. It is our walking that edifyeth others It is not fire in the embers but fire that flameth forth which warmeth it is not grace in the heart but in the life that profiteth if the believing husband would gain the unbelieving wife or wife the husband S. Pauls advise is so let him walk if we would be exemplary to others it must be in walking before others it is not our inward disposition but our outward conversation which hath an influence on them with whom we converse 3. It is our walking that in some sense justifieth our selves Nothing so truly speaketh a man as his conversation a man is not alwayes what he seemeth or saith but he is what he doth 1. This justifieth the reality of our inward disposition to man God indeed judgeth the actions by the affections but men judge of our affections by our actions Show me thy faith saith Saint James by thy works so say men show us your faith your love by your works Every tree is known by its fruits saith our blessed Saviour by what we do men know what we are 2. Yea this justifieth the truth of our good affections in themselves Indeed an heart enlarged will not onely walk but run the way of Gods Commandements and therefore saith S. Gregory where love is present there will be a proportionable acting and if there be a refusing to act it argueth love to be absent The truth is love is neither idle nor weary it is willing to walk and the walk seemeth easy so much S. John expresseth when he saith this is the love of God that we keep his Commandements and his Commandements are not grievous 3. Nay yet once more this justifieth the sincerity of our intentions in the sight of God They are Christs express words If any man love me he will keep my commandements onely the obedient is an acceptable lover in Christs account yea his Judiciall proceeding at the last day will not be according to what is within but what is without nor will God onely or so much enquire at that day what thy thoughts or thy desires have been as what thy actions have been Let none therefore flatter themselves in their good meanings devout affections pious intentions whilest yet their lives are barren and fruitless as men do not gather grapes of thornes nor figs of thistles so neither can thorns be gathered from grapes nor thistles from figs and as we cannot expect a clean thing from an unclean so neither an unclean thing from a clean It is a meere delusion to think that an holy heart can consist with a prophane life nay to allude to Saint Johns expression if any may say he love God and walketh not before him he is a lyar Since his practise giveth the lye to his pros●ssion and the dissonancie of his life proclaimeth a no to what he saith with his lips And therefore let us all think we heare Christ speaking to us as he did to his Spouse Let me see thy countenance to wit in good works so the Chaldoes Paraphrase as well as heare thy voyce and again Set me as a seal upon thy heart as a signet upon thy arm not onely upon thy heart by a pious affection but on thy arm by a religious conversation this is that which David here purposed when he saith I will walk 2. The Conjugation is no less Observable than the verb as giving to it the signification of a frequentative hence the same word is rendred elswhere a going on and here by Vatablus continenter ambulabo I will continually walk so that we have hereby some thing further expressed concerning the matter of Davids resolve namely a progressive constancy in a religious conversation That you may discern what plain footing this truth hath in this Scripture be pleased to trace it in these three steps 1. The Metaphor it self of walking intimateth so much To walk is not to take a step or two in a path but to continue going till we come to our journeys end nor is it only a continued but a progressive motion every step a man taketh he gaineth more ground and is so much neerer the term of his motion 2. The conjugation carieth in it an addition to the verbe walking implieth a repetition of steps and this a frequency of walking indeed the most proper signification of it is reciprocall but sometimes it is frequentative and in this verbe it is most suitably so to be construed assiduè continuò ambulare to walk on daily and constantly 3. The meaning of those words in the land of the living may be understood in the same sense with those at the second verse as long as I live and so they confirm this truth Davids purpose is to serve God not only for a day or a year but always during the whole time of his abode in this world This then is the pattern here set before us as not to be good onely within but without so not onely to be good but better yea to hold fast our goodnes to the end Indeed as the moralist saith una actio non denominat it is not one action that denominateth a man either vertuous or vitious no man so evill but may do some good nor so good but may do some evill on the one hand we find Cain sacrificing Saul Prophecying Jezabel fasting Ahab humbling and the Pharisees praying on the other hand we may observe a Noah overtaken with wine a Lot committing Incest a David falling into adultery and a Peter guilty of perjury It is not then particular acts but the generall course of the life by which we must judge either our selves or others Apposite to this purpose is Saint Basils note on these words of the Psalmist he that walketh uprightly It is not he that hath walked but he that doth walk for one action doth not speak a man good but his frequent practice Indeed this is that which differenceth a godly from a wicked man the wicked man like the thief may sometimes cross the Kings high way but still his walk is in by-paths the godly man may sometimes be drawn aside into a by-path but still Religion is his road and therefore if thou wouldst passe a right censure observe these two things the constant bent of thy heart and course of thy life ask thy self what is my love whither tends my walk and accordingly judge righteous judgment And as this must be the rule of thy censure so

walk which these words before the Lord may instruct us in namely the right way wherein he must go the special motive to incite him to his walk and the principal end whereat he ought to aim Of each a word 1. Before the Lord intimateth the way and that either in particular or in general 1. In particular the way of God's worship and so to walk before the Lord is Occupatum esse in cultu Dei to be frequently conversant in religious performances so that this ambulare may be interpreted by adorare coram Domino will walk as much as I will worship before the Lord Coram Domino intelligo de Tabernaculo Domini Before the Lord is as much as in the Tabernacle of the Lord where was the Ark a sign of his special presence whither David resorted that he might give God the worship due to him Psal. 75. 6. So that we may expound this walking before God by that which he saith elswhere I will dwell in the House of the Lord for ever Psal. 23. 6. Indeed in respect of this constant residence in God's House to offer sacrifice the Priests are said to walk before him 1 Sam. 2. 30. For though God be everywhere yet he is more peculiarly present in his House The whole World is his Court but the Church his Chamber of Presence Well then may they who serve at his Altar be said to walk before him Nor is it onely true of them but of all who frequent God's House since then they come before his presence and draw nigh to him in a more special manner That then which according to this exposition we may observe is the temper of a godly man what he taketh most delight in giveth himself to and desireth to imploy himself about to wit God's immediate worship and service and that especially in the Publick Assemblyes VVhat Pleasure is to the Voluptuous Honour to the Ambitious Wealth to the Covetous Applause to the Vain-glorious that is God's worship to the Religious the Chief nay the All he delights in And therefore this holy Prophet elswhere maketh this his one nay onely request to God which being granted it matters not what else is denied him and which he would not cease seeking after till it were granted him that he might dwell in the House of the Lord all the daies of his life to behold the beauty of the Lord and enquire in his Temple Psal. 27. 4. Indeed as a Mole in the Earth a Fish in the Sea a Bird in the Air so is a Saint in the House of God to wit as in his proper place no wonder if David desire to dwell in it all his daies In God's House it is that God manifesteth himself to his Servants and his Servants behold his Beauty ask his counsel and sweetly converse with him well may the Psalmist not onely desire but seek after it So amiable is communion with God to a pious man that even in earthly businesses he hath heavenly thoughts and whil'st he walketh before men in civil conversation he is still with God in spiritual affections Surely then he cannot but be in love with Religious Duties wherein he so immediatly converseth with and walketh before God 2. In general the way of God's commandments and so to walk before God is to walk ad nutum voluntatem Dei in that way which God is pleased to set before us Ex ejusdem praecepto velle omnia facere vivere to resign up our selves to the guidance of God's Word and will in all things It is said of Zachary and Elizabeth that they were righteous before God * walking in all the Commandments of the Lord blameless where one phrase explaineth another So that if you would know what it is to be righteous before God it is to walk in all the Lord's Commandments VVhat other exposition need we or better can we have of this phrase than God himself giveth in that speech of his to Salomon If thou walk before me as David thy Father walked to do according to all that I have commanded thee 1 Chron. 7. 14. VVherein is plainly intimated that to do according to all God's commands is to walk before him So that this phrase of walking before in this sense is much like that of standing before And as Servants stand before their Lord ready to perform his injunctions or Scholars before their Master to receive his instructions so do holy men before God to sulfill his prescriptions It informeth us in the character of a true Saint he is one who walketh before God avoyding what he forbiddeth performing what he commandeth and so making his Law the rule and square of all his actions This is that which elswhere this holy man more expresly professeth when he saith * Thy Word is a Lamp unto my feet and a Light unto my paths namely to guide him in all his actions both inward and outward of heart and tongue and hand A true Saint dareth not go a step further than this light goeth before him nor will he refuse to go whithersoever this Lamp leadeth him Speak Lord for thy servant heareth said Samuel 1 Sam. 3. 9. when God appeared to him Lord what wilt thou have me to do Act. 9. 6. was Paul's voyce when Christ manifested himself unto him This is a truly pious temper when our heart ecchoeth to God's voyce and we are willing to obey whatsoever he is pleased to command O my Brethren often ask your selves these Questions Before whom do I walk At whose command am I What are my waies Doth the Spirit or the Flesh govern me Is carnal reason or God's Word my rule Believe it onely they who walk before God now shall with joy appear before him hereafter and onely they who walk in the way of his precepts do in a religious sense walk before him 2. Before the Lord may very fitly be construed by subejus oculis to walk as remembring that we are under his eye and all our actions obvious to his inspection In which sense they carry in them a singular motive to and help in the right ordering our conversation namely a serious consideration of God's presence It is the counsel of the Wise Man to his Son In all thy waies acknowledge him and he shall direct thy path The Vulgar Latine readeth it Cogita Deum in every thing thou takest in hand think on God And truly the very thought of God if serious would be an excellent means to direct our paths He must needs walk right who doth nothing to which he dare not crave God's assistance or from which he would desire God's absence Thus did that pious Father acknowledge God which made him say Lord whatsoever I do I do it before thee and whatsoever it is I do thou knowest it better than I who do it The same David elswhere expresseth to have been his temper when he saith All my waies are before thee Psal. 119.