Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	apostle_n	know_v	love_v	4,027	5	6.3882	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A49524	The reformed Presbyterian, humbly offering to the consideration of all pious and peaceable spirits several arguments for obedience to the act for unifromity, as the way to vnity and endeavouring to demonstrate by clear inferences from the sacred scriptures, the writings of some of the ancients, or several old pastors of the reformed churches abroad, and of the most eminent old non-conformists amongst ourselves : as Mr. Josias Nichols, Mr. Paul Baines, and other learned divines : as for Mr. Perkins, Mr. Iohn Randal, and Mr. Rob. Bolton, that there is nothing required by the act for vniformity that is forbidden by the law of God / by Rich. Lytler ...	Lytler, Richard.	1662 (1662)	Wing L3573; ESTC R1525	139,662	290

to represent a seale to confirme and an instrument to conveigh grace and I humbly conceive that where any of these are wanting it is no Sacrament A Ceremony may be as a sign to signifie or present to our understanding a spirituall truth or moral duty but being not affirmed of them that they are appointed as instruments to confer Grace or to be as seals of the covenant of Grace such a Ceremony though it may be of morall and spirituull use yet is it not a Sacrament And I humbly conceive to use such are no additions to Gods Word or Sacraments The signe of the Cross is no addition of a Sacrament to a Sacrament as is often said but onely a sign to put us in minde of such a Christian duty wherein if we fail Christ in whose name we have been baptized will be ashamed of us at the last day My argument at present is somewhat considerable I believe that there is no command of Christ forbidding any such mystical and significant ceremonies to be appointed by the Church Sect. 4. I now proceed through divine assistance to offer to consideration what I have propounded to prove concerning the power of the Church about Rites and Ceremonies Desiring such as would be more fully satisfied to consult the judgement of that godly and leaaned man Mr. John Randall who in his most Excellent Lectures of the Church published by that faithful Minister of Christ Mr. William Holbrooke and his Son-in-law Mr. Ithiel Smart late Minister of Ashby de la Zouch doth most clearly and solialy discourse on this subject whom though you shall find very exact and strict in affirming the Church hath no power to decree any mattters of substance in Religion without or besides the Scripture XXV Lecture of the Church pag. 131. which he proveth by clear and pregnant Scriptures and strong reason yet he granteth nay layeth it down as a Thesis or proposition which he proveth by Scriptures and giveth four reasons for it pag. 145. viz. That every particular visible Church hath power from God to ordain some outward rites and ceremonies for the outward carriage of Gods Worship Amongst which rites and ceremonies speaking of the bounds the Church is to keep in ordaining matters of ceremony under this head that they must have no opinion of Gods Worship placed in them as the Surplice and the Cross if the Church so enjoyn them it makes them unlawful if they have been abused so by the Papists That is not their sin now take away the abuse and the things may still be imposed and put in practice Sect. 5. If this be not a sufficient proof or vindication of the Power and Authority of the Church abou ceremonies in general and these two significant ones the Surplice and sign of the Cross I shall presume to give you in my poor and weak observations from the Scriptures of truth by way of furthe illustration And I argue thus That which is a Christian duty may lawfully be done without Superstition or Will-worship and may be subscribed as agreeable to Gods Word Now if Christians might not lawfully make use of terrene and common things to represent to their understandings spiritual and heavenly truths and to mind them of their duties our blessed Saviour would never have repeesented himself to us by such things whereby his spiritual worth and usefulness might be the more evidently presented to our understandings How often doth he by meat and drink by a Vine a door and such like affect our understanding with his usefulness and worth Now that which Christ hath sanctifyed by his own example is a sufficient warrant for us to observe and do Sect. 6. True it is some things there are about Gods worship which are particularly forbidden in the second commandement as to the making to our selves any graven Image though to worship God by or the second person in the glorious Trinity But any meanes that God hath not forbidden whereby we may signifie our inward Worship of God this is warrantable We do not find our Saviour condemning the Publican for using that significant ceremony of smiting upon his heart while he confest his sin Though doubtless it might signifie how angry he was with his wicked heart from whence all evil springs by smiting upon the place of its residence the breast though I can find no command for this in the holy scripture And the like might be said of that against which Mr. Josias Nicholls so excepteth against as a Sacrament that holy Ordinance of Marriage because that it signifieth as the Church expresseth it the Mystical Vnion that is between Christ and his Church Surely we may make use even of this representation by Matrimony to endeare our affections to Christ our spiritual Spouse and yet not be guilty of Will-worship or superstition because the Apostle Paul doth from this very argument presse husbands to love their wives Eph. 5.15 32. and therefore what we know of matrimonial love may teach us to love Christ with a conjugal affection Sect. 7. And might we not lawfully use such common things in themselves to affect our understandings with spiritual things the Spirit of God would never teach us by them It is no superstition calling to minde the affection that we see in Mothers to their children to strengthen our faith in the love of Christ to us If this might not lawfully be done without superstition and Will-worship God himself would never teach us by such representations saith he can a Mother forget her child c. yet will I not forget thee In like manner the consideration of the sign of the Cross which is a representation of all that Christ suffered for us to mind us of our duty of confessing of Christ to which nothing can more engage us then the remembrance of what he endured for us upon the cross when he despised the shame thereof for us as the Apostle speaketh To subscribe to the use thereof in Baptism is lawful Sect. 8. Now though it may be objected that there is a particular Ordinance even that of the Supper to remember us of his death and sufferings upon the cross and therefore the use of this sign of the cross if it be not superstitious yet it is superfluous It may be considered of that besides an Ordinance appointed of God for a general use it is warrantable to make use of particular reembrances of Gods mercy and our duty though we have no particular command for them Many instances of this might be given in the Church of the Jewes who were most strictly tyed to particular circumstances in Gods Worship in matters of Religion yet for to keep up particular remembrances of Gods mercy to them and their duty to witness that they were Members of the true Church to avoid contention in after-ages and such like ends referring to Religion they have without any particular command from God instituted significant signs for the purposes aforesaid Sect. 9. Passing by many I

schisms and divisions The Apostle John 1. 4 6 7. layeth down a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mark or character how we may know the spirit of Truth from the spirit of Error the spirit of Truth is a Fountain of love and consequently the spirit of Error is the spring of discord as we have found by woful experience Error in doctrine is by our Saviour compared to Leaven Mat. 16.6 compared with the 12. Verse now as Leaven diffuseth a sowrenesse into the whole mass or lump whereever it cometh so also doth Error diffuse a sowreness and moroseness of spirit whereby he becomes unsociable and apt to divide and separate himself from the rest of his brethren that is leavened with it even as the Pharisees did in our Saviours time whose name with the name of Nabal are symbolical Sect. 13. Now then that obedience to the Act of Uniformity is the way to unity as it is a blessed means for the mortifying of these grand ring-leaders of division and disobedience may be thus evidenc'd as it doth remove the occasions of committing these sins For did all that professe the true Reformed Protestant Religion observe an Uniformity in their publick Worship and in the rites and ceremonies thereto belonging all distinctions of men and parties would soon vanish away there would be no occasion given for the drawing forth those woful fruits of Pride before-named neither in Ministers or People Sect. 14. As the Minister by his obedience to these indifferent things acts and exercises those graces which are diametrically opposite to pride and self conceitedness viz. humility and self-denyal and declareth that he hath got the victory over that to which the reverend Calvin saith the wit of man is nothing more adverse and contrary to viz. subjection Sect. 15. So the People are thereby delivered from the occasion of putting forth those dividing sins before named in whom there is a natural aptitude upon the forbearance of the Ministers in these modes of Worship to atgue Surely those men do see more into the iniquity of the Common prayer the Surplice c. then all the Governours that enjoyn them or the rest of their Brethren that observe them and have therefore a more pure delicate and tender conscience and consequently their Ministry is like to be most soul-saving And thereupon all other Ministers are usually censured for Time-servers and men-pleasers by which means Christian love and charity is destroyed and divisions are contracted and continued That therefore which removeth these occasions as for all to be uniform in their external modes of Worship doth as I have before shewed must needs be the way to unity Sect. 16. Secondly as Pride so Error also is a dividing sin as I have before shewed Now that which taketh away one occasion and a great one too of diffusing and spreading Error must needs be the way to unity now Uniformity in prayer doth this and was therefore by the Church in the primitive times appointed for this end and purpose Because that Hereticks did convey and spread their poysons in their Prayers In the Council of Milva which was in the year 416. it was appointed That none should use any prayers but such as were appointed by a Synod Sect. 17. There is a desultory levity in the minds even of some good men whereby they are subject to offend in their publick Devotions without a great measure of humility and spiritual prudence which all Ministers have not and therefore it was the judgement of the reverend Calvin in his Epist ad Protector in the Reign of King Edward the Sixth that there should be a set form of prayer and Ecclosiastical rites saith he Quoad formulam precum rituum Ecclesiast valde approbo à quo pastori in functione discedere non liceat c. Observe he would have a set Form of prayer and certain rites and ceremonies but were they to be left to the Ministers choice whether he would conform to them yea or no I suppose not he was not of Mr. Baxters mind in his Disputations as to this point nor yet with the Petitioners for peace but saith expresly From which form of Prayer and Ecclesiastical Rites it may not be lawful for the Pastors in their function to depart They were then to be imposed by Law upon them and for what end for these three Reasons first that thereby provision may be made for the simplicity of some secondly that the consent that all the Churches have amongst themselves may more certainly appear and lastly also that the extravagant levity of some that affect novelties may be prevented So that it is very evident that this reverend person did approve of a Uniformity in prayer and other rites as the way to unity as it did conduce to concord and agreement as it prevented dividing sins Sect. 18. I proceed now to the second Branch for the proof of the proposition and that is this That which tends to the honour of our Religion the edification and building up of the Church that must needs be the way to Unity But now if all persons both Ministers and People would be Uniform and there were an universal agreement about these modes of Worship and Discipline the Reformed Protestant Religion which for our Non conformity and divisions amongst our selves by our Adversaries the Papists is very much reviled as you find Harding in his Answer to the Apology of the Church of England flouting them even for the Non-conformists that were amongst them in Queen Elizabeths dayes Sect. 19. I say how would our Religion be honoured nay not onely so but how would it strike a terrour into the hearts of all Romish Catholicks and fill them with despair of ever seeing the Church of England reconciled to the Church of Rome for to see these woful divisions that have been amongst us removed by an universal conformity amongst Protestants in these matters which are and have been the cause of such unchristian discords Now if this would not edifie and build up the Church judge you Besides how amiable then would our assemblies be and how delightful would Gods publick Worship be to such as desire to fear his Name and to reverence his Sanctuary to behold it celebrated orderly and uniformly while all that worship do sit and stand and kneel together as if but one body while all do speak the same things required of them as if but one mouth Sect. 20. This was the practice of the primitive Church long before Popery I remember I have read that the whole Congregation were then so uniform in publick prayer lifting up their voices so all together when they said Amen which affixed to our prayers signifieth a full consent and agreement to what is prayed for I say it was uttered with such uniformity that St. Jerome as I have read compared their sounding of Amen in the Church unto a clap of Thunder and St. Basil to the roaring of the Sea You see therefore that this Uniformity

pitiful mistakes and those which have seperated from the Church of England as a false Church to see that they have been of a false Opinion Doubtless we should then and I fear not till then be practical Christians as to those Gospel-duties which I find conjoyned together by the Holy Ghost in one verse 1 Pet. 2.12 Honour all men love the Brotherhood fear God Honour the King As we are now in this confused and devised state and condition much out of love with Uniformity Many of us do profess that we love the Brotherhood those that are of our own Fraternity of this or that party but we do not honour all men but herein the Lord be merciful to us how do we dishonour and reproach one another if they be not of the same way for modes of Worship and Government which we like best our selves The offences of the tongue Baxters Vain Religion of the Formal Hypocrite pag. 198 205. by all sorts of persons you will find reproved at large which sheweth that yet we are far from honouring all men Many there be that doe professe they greatly fear God but they do not honour the King by yielding obedience to his lawfull Commands but dispute the meetnesse and the fitnesse of them If therefore now by what I have in the integrity of my heart offered to your consideration the God of Love and Peace shall incline your hearts to yield universal obedience to the Act for Uniformity you will thereby shew your selves to be such as truly fear God who is the God of Order that you honour the King love the Brotherhood and honour all men you will have no occasion then to censure those that differ from you in modes of Worship nor any to censure you if once there be an Uniformity therein For all these good ends and purposes Reverend and much Honoured in the Lord do I humbly offer these my ensuing Meditations to your View which hoping you will take by the right handle desiring your charitable construction and reception of this extraordinary attempt beseeching God to accompany it with as extraordinary a blessing that it may obtain my desired ends and aime I take leave to rest London July 7. 1662. The unfeigned desirer of your Continuance in the Ministry R. L. TO All true lovers of Truth and Peace with the Prosperity of this famous City and Kingdom and the continuance of their Pious Preachers still amongst the Inhabitants of the City of London especially Worthy Fellow-Citizens THat I may remove a very grand obstruction to the reception of those Truths which only Christian Love and Charity have compelled me to make publick in these following Papers Let me prevail with you in the first place to fix this seriously upon your Souls and really to believe it That although I do plead for Uniformity as the way to Unity and the means to continue our good Ministers still amongst us yet that I plead not for formality in the Service of God I know that is a dangerous sinne and desire it may be shunned by my selfe and all others as the very cut-throat of the Power of godlinesse But yet withall give me leave to tell you that want of Uniformity and a publick Agreement in publick Worship is a great impediment not only to that Peace which Christ hath left amongst us as a Legacy of precious concernment but also to the propagating of Religion amongst us in the life and power thereof And that other good men have been of my mind herein I find by their Writings especially that scrious recommendation of Church Unity and Uniformity written by Mr. John Brinsley of Yarmouth Anno 1646. a Discourse very seasonable and worthy of your perusal I may peradventure by way of perswasion to Uniformity seem to some to speak too much for the lawfulnesse of what the Law requireth as a means for the settlement of a publick Agreement amongst us in the Worship of God But if you please to consult with the Reverend Mr. Richard Baxter in his Five Disput you will find that he hath said so much to this purpose that it may well be matter of wonder that he and others are so backward in declaring their Conformity For though many weak Christians by general discourses against Idolatry Superstition and Will worship are apt to think that all circumstantial additions to Gods Worship are sinful and that thereby Gods Ordinances are polluted with umane inventions yet you will find Mr. Baxter fully declaring the contrary particularly that a stinted Liturgy is in it self lawfull pag. 359. which he proveth b● eight very good Arguments That it is lawfull to use a Liturgy that is not taken out of Scripture as to words pag. 380. That significant Ceremonies are lawfull as the Surplice and Sign of the Crosse meerly as a professing signall action pag. 405. That Musical Instruments and the help of more artificiall Singers and Choristers are warrantable pag. 406. And speaking concerning the lawfulnesse of professing Signs as subscribing our names standing up or the like pag. 404. Sect. 18. he saith To this end and on these terms was the Sign of the Crosse used heretofore by Christians and afterward standing up at the Creed as also adoring with their faces towards the East c. They used those onely as significations of their own minds instead of words as the Prophets of old were wont by other signs as well as words to prophesie to the people c. Now the said Reverend Person after several instances of this nature to which I referre you saith pag. 406. Sect. 15. In all these cases it is no usurpation nor addition to the word or institution of God for man to determine it is but an obeying of Gods commands c. which passage I beseech you all seriously to mind your Ministers of As also what he most Christianly then professed concerning kneeling at the Sacrament pag. 411. That though it might be sinfully imposed yet saith he for my part I did obey the Imposers and would do it if it were to doe again rather than to dislurb the Peace of the Church and be deprived of its communion For saith he further I am not sure that Christ intended the example of himself and his Apostles as obligatory to us that shall succeed I am sure it proveth Sitting lawful but I am not sure that it proves it necessary though very convenient But I am sure he hath commanded me Obedience and Peace These things premised I hope will not only prepare you to read what I have written without prejudice but also provoke you to joyne with me in prevailing with your beloved friends of the Ministry that they will to what I have written in this Discourse seriously adde the corsideration of what I have last quoted from that worthy person Mr. Baxter from whence it will appear that what ever they may doubt or scruple as to this or that particular command of their Superiors as to matter of Conformity yet this