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	faith_n	lord_n	3,568	5	3.9247	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A51305	Letters on several subjects with several other letters : to which is added by the publisher two letters, one to the Reverend Dr. Sherlock, Dean of St. Paul's, and the other to the Reverend Mr. Bentley : with other discourses / by Henry More ; publish'd by E. Elys.	More, Henry, 1614-1687.; Elys, Edmund, ca. 1634-ca. 1707.	1694 (1694)	Wing M2664; ESTC R27513	57,265	148

the Eternity of the Godhead of Christ. Answ. Certainly it was most pertinent to our Lord's design that we should worship the Father Son and Holy Ghost as the Only True God and this we cannot do unless we believe Him to be Eternal To question the Godhead of our Saviour is not only fruitless and dangerous but diabolically impious and pernicious But nothing can more require the greatest ardency of our most zealous Endeavours than to suppress the confidence of those Men who pretend by their Reason to baffle the Divine Wisdom and by the force of a little Sophistry to eclipse the Eternal Brightness of the Glory of the Father of Lights It is fruitless to the Contemplator's own purpose to consider that He whom he believes to be his Saviour is a Person of Infinite Power and Majesty Will not the genuine force and efficacy of this consideration produce in a true Believer the Fruit of the Spirit viz. Love Ioy Peace Long-suffering Gentleness Goodness Faith Meekness Temperance Most certainly he 's in great danger of Hell-fire that calls this Truth into question that our Lord Iesus Christ is the true and eternal God But nothing can more conduce to our Safety and Everlasting Consolation than a firm adherence to this Assertion That our Saviour is Almighty which he could not be if he were not the True and Eternal God For as there is but One Eternal so there is but One Almighty I have seen divers Excellent Books that have been written against this wicked Pamphlet therefore I shall say no more of it but only this That I wish its being burnt may mind the Author of that Fire which shall never be quenched Since the writing hereof I have read a Pamphlet with this fantastick Title The Antapology of the Melancholy Stander-by In Pag. 41. I find such a scandalous Objection against the Creed of St. Athanasius that I think it my Duty with all possible speed to publish my Answer to it and Resentment of it as coming from one who professes himself to be a Son of the Church of England He recites these words of the Creed The Father is eternal the Son eternal and the Holy Ghost eternal and yet they are not Three eternals but One eternal As also there are not Three Incomprehensibles nor Three Uncreated but One Uncreated and One Incomprehensible Suppose now says this Anonymus a Man should thus argue hence If there are Three yet not Three Uncreated but One Uncreated then Two of the Three must be Created for the Three must be either Created or Uncreated that is eternally existent I affirm That if any Man should thus argue the Answer would be ready That the Epithets Incomprehensible and Uncreated are attributed to the Father Son and Holy Ghost as these Three are One and have one Essence Uncreated Infinite or Incomprehensible It does no more follow That if there are Three yet not Three Uncreated but One Uncreated and then Two of the Three must be Created than that if there are Three yet not Three Gods but One God then Two of the Three must not be God Here the Anonymus plainly discovers the falseness of his Heart whatever he pretends he is a Deserter of the Catholic Faith As for his most Impious Endeavours to make his Reader to disgust that most wholsome Petition in the Litiny which being rightly used cures the Soul of all Sin and Error O holy blessed and glorious Trinity Three Persons and One God have mercy upon us miserable Sinners I shall say no more at present but only this That if this Writer receive any Temporal Benefit as a Priest of the Church of England he deserves the Character of a Thief and a Robber And as I profess my self to be a True Son of the Church of England and consequently of the Universal Church of Christ I make my Appeal against him to the King of kings and Lord of lords who is ready to judge both the Quick and the Dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 BOOKS Printed for John Evering● at the Star in Ludgate-street 1. MIscellany Essays by Monsieur De 〈◊〉 mont upon History Philosophy 〈◊〉 Morality Humanity Gallantry c. 〈◊〉 with a Character by a Person of Hono● 〈◊〉 England continued by Mr. Dryden 2. A new Family-book or the true 〈◊〉 of Families Being Directions to Pa● 〈◊〉 Children and to those who are inst●ad of 〈◊〉 shewing them their several Duties with 〈◊〉 and Meditations To which is annexed 〈◊〉 course about the right way of improvin● 〈◊〉 Time with a Preface by Dr. Horneck 3. An Answer to the brief History of the 〈◊〉 tarians called also Socinians By William 〈◊〉 Rector of St. Swithin London 4. An Enquiry into several remarkable 〈◊〉 of Scripture in the Old and New Testam● which contain some difficulty in them with 〈◊〉 probable Resolution of them By Iohn Edwar● B. D. sometime Fellow of St. Iohn's College in Cambridge 5. Moral Maxims of Reflections in four Parts Written in French by the Duke of Rochefoucault now made English 6. The Gauger and Measurer's Companion being a compendious way of Gauging Superfice and Solids with the Reasons of most Multiplicators and Divisors used in Measuration all difficult Points made easie with a way to Gauge all Quantities under a Gallon also a brief Description of the Gauge-point with a Direction to find the same and the Content of a Circle in all its parts The exact Method of measuring Land Board Glass Pavement Stone be it of what form soever together with a Globe and Round Timber with a Table of Cylinders c. 7. The Royal English School for Their Majesties three Kingdoms being a Catalogue of all the Words in the Bible with a Praxis in Prose and Verse all beginning with one Syllable and proceeding by degrees to eight divided and not divided whereby all Persons both Young and Old of the meanest Abilities may with little help be able to read the whole Bible over distinctly easily and more speedily than in any other Method with Directions to find out any word together with an Exposition on the Creed and variety of Pictures By Tobias Ellis late Minister of the Gospel 8. Monarchia Microcosmi The Origin Vicissitudes and Period of Vital Government in Man for a further discovery of Diseases incident to Human Nature By Edw. Maynwaring M. D. 9. The Divine Art of Prayer containing the most proper Rules to Pray well with divers Meditations and Prayers suitable to the Necessity of Christians useful in every Family with several Prayers for Souldiers both in Their Majesties Army and Fleet. By Marius d' Assigney B. D. 10. Phrascologia Generalis A full large and general Phrase-book comprehending whatever is necessary and most useful in all other Phraseological Books hitherto here published and methodically digested for the more speedy and prosperous progress of Students in their Humanity-Studies By William Robertson M. A. * T.P. H.M. S. T. Doctores

Primitive Church or any one of the Inferiour Clergy with the Allowance of his Bishop did ever undertake to perform the Public Worship of Almighty God without the Use of the Lord's Prayer I do most confidently Aver That the want of the Practical Understanding of the Lord's Prayer is the chief Cause of all the Sins and Errours in the Christian World Wherefore I earnestly beseech all those that have Named the Name of Christ to joyn with me in the daily Contemplation of the Divine Sence of these Words deliver'd unto us by our Blessed SAVIOUR as a Compleat Directory for All Our Desires OUr Father which art in Heaven Hastowed be Thy Name Thy Kingdom come Thy Will be done in Earth as it is in Heaven Give us this Day our Daily Bread And forgive us our Trespasses as we forgive them that Trespass against us And lead us not into Temptation but deliver us from Evil. For Thine is the Kingdom and the Power and the Glory for ever and ever Amen A Vindication of the LITURGY of the Church of England THE Author of these Reflections most stedfastly resolves by the Help of Almighty GOD to embrace Truth and to reject Error wheresoever he finds it He desires That the Friends of R. B. would take these Reflections into their deepest consideration with the same candour and benevolence to all Mankind with which he communicates them to the World I am glad to find these words pag. 233 234. I would not be understood as if I intended the putting away of all set Times and Places to Worship God forbid I should think of such an Opinion Nay we are none of those that forsake the Assembly of our selves together but have even set Times and Places in which we carefully meet together to wait upon God and worship him These words following in the same Page require our Animadversion But the Limitation we condemn is That whereas the Spirit of God should be the immediate Actor moreover Perswader and Influencer of Man in the particular Acts of Worship when the Saints are met together this Spirit is limited in its Operations by setting up a particular Man or Men to preach and pray in Man's Will and all the rest are excluded from so much as believing that they are to wait for God's Spirit to move them in such things and so they neglecting that which should quicken them in themselves and not waiting to feel the pure Breathings of God's Spirit so as to obey them are led meerly to depend upon the Preacher and hear what he will say Answ. I shall undertake by God's assistance to vindicate the Use of the Liturgy of the Church of England the principal parts whereof are the Lord's Prayer and the Holy Psalms I say the Psalms for they are to be us'd in our Religious Assemblies as the Means or Instruments to lift up our Hearts unto God I would here avoid all Disputes concerning the Ordination of Ministers In our Assemblies the People bear a part with the Minister or Preacher in using their Voice in worshiping Almighty God The Spirit cannot be limited in its Operations by any thing that is taught or practised according to any Order of the Church of England We are taught not to Pray in Man's Will but according to the Will of GOD which is our Sanctification We are taught to wait for God's Spirit to move us to the performance of any thing He would have us to do but we are taught also to believe that God's Spirit is always ready to assist the Sincere those who desire above all things to do His Will to worship Him in Spirit and in Truth in Saying or Hearing the Words of our Liturgy in the Congregation The very moment that any Soul truly devout waits for or expects the assistance of the Spirit of Christ to help her to perform any known Duty towards GOD or towards Man she never fails to receive it Concerning the Psalms I shall speak hereafter It is the Duty of all Christians at all times and in all places to retain in their Hearts the Habit Ground or Principle of all those Holy Desires which are exprest in the Lord's Prayer this 't is to pray continually When the words of this Prayer are recited in the Congregation it is impossible but those who have the Habit of those Holy Desires in their Hearts should worship God in Spirit and in Truth viz. in the act or exercise of those Desires by the inspiration of the Divine Spirit whose operation never ceases but when Man in his own Will or self-Self-love doth suppress or totally extinguish such Holy Desires or Aspirations I am very sorry to see so ingenious and learned a person as R. B. err so grosly about the Lord's Prayer in which he shews himself tainted with that Impurity of Mind for which Dr. Owen has been so often corrected p. 245. We know not what we should pray for as we ought but the Spirit it self maketh intercession for us c. Rom. 8. 26. But says R. B. If this Prayer had been such a prescribed Form of Prayer to the Church that had not been true neither had they been ignorant what to pray nor should they have needed the help of the Spirit to teach them p. 245. To this I answer That it is impossible that any man should actually know as they ought to know the sence or meaning of any word in the Lord's Prayer but by an actual Influence of the Divine Spirit upon his Heart and Mind I must therefore proclaim to all the World That it was the Spirit of Error which suggested these words to R. B. If this Prayer had been such a prescribed Prayer to the Church that had not been true neither had they been ignorant what to pray nor should they have needed the help of the Spirit to teach them By what I have already said it appears that if by these words our Adversaries c. p. 264. he means all those who worship God according to the English Liturgy he 's very Uncharitable Our Adversaries says he whose Religion is all for the most part out-side and such whose Acts are the meer product of Man's natural Will and Abilities as they can preach so they can pray when they please and therefore have their set particular Prayers Answ. We acknowledge that we can never pray as we ought but by the assistance of the Spirit of God but his Assistance is always ready for us If at any time we fail of it we our selves are the cause we have it not As to set particular Prayers we own no Prayer but the Lord's Prayer further than the sense of it is implied in some part of that Compleat Body of Vocal Prayer that Divine Summary or Breviary of the Expressions of all holy Desires p. 266. Because this outward Prayer depends upon the inward as that which must follow it and cannot be acceptably perform'd but as attended with a superadded Influence and Motion of the Spirit Therefore

to frequent But nothing can be more notoriously repugnant to the Principles of Common Honesty than for any Man to make the most Solemn and Express Profession of believing that which indeed he does not believe Every one that professes himself to be a Member of the Church of England makes the most Solemn and Express Profession of Believing that Our Lord Iesus Christ is God of God Light of Light Very God of Very God Begotten not Made being of One Substance with the Father by whom all things were made Blessed are the Peace-makers but Cursed are they that deny our Lord Jesus Christ to be the True and Eternal God whosoever thus detracts from Him the Infinity of his Glory he does not love Him And 't is known to all that read or hear the Holy Scriptures what the Apostle says Is any love not the Lord Jesus Christ let him be Anathema Maran-atha I am Your Servant c. Walonis Messalini Sententiae DE Episcopis Presbyteris Examen Cui annexa est Animadversio in Davidem Blondellum Magna est Veritas Praevalebit Ad Lectorem AERLANUM TE Oro Obtestor per eam quam Professus es Fidem Christianam ut mente pura atque omnibus Praejudiciis vacua Pauca haec Scripta perlegere digneris Veritas non quaerit Angulos In clara luce reponimus sententiam Nostram nullis Obumbrata est Rhetorices Coloribus nullo Dialectices Affectato Acumine impedita sed Sermone simplici aperto explicata proponitur ac defenditur contra ejusmodi Adversarios qui sane Ingenio pollent eloquio Facile potes ipsam quam Tractamus rem totam inspicere Favorem tuum non petimus sed Aequum Iudicium Opto te semper in Christo bene Valere Veritatem ac Pacem amare Walo Messalinus in Dissertatione contra D. Petavium p. 7. de se Suisque loquens haec verba habet Nusquam negarunt antiqua etiam tempora discrimen illud inter Episcopos Presbyteros agnovisse qui sciunt rem esse antiquissimam ut duo hi Ordines in Ecclesia fuerint distincti Episcoporum Presbyterorum si excipiantur Apostolica tempora quorum aevo ut eorum scripta testantur nullam constat eorum Ordinum fuisse distinctionem Resp. An scripta Apostolica explicanda sint secundum Novatorum Commenta vel secundum Sensum Communem Sanctorum in Ecclesia primitiva quorum Scripta adhuc in Ecclesiae Aedificationem per providentiam divinam conservantur Judicet quispiam veritatis Evangelicae studiosus P. 12. Paulus in priore ad Timotheum Cap. 3. postquam praecepta dedit Episcopis statim transit ad Diaconos non alios agnoscens Presbyteros nisi qui confuso cum Episcopis discrimine iidem haberentur Nullus itaque inter eos gradus interjectus nec Apostolo agnitus Viri Apostolici Ioannis Chrysostomi sententiam Apostolicam Walonis Messalini sententiae adversam his verbis clarissime prolatam cernimus Hom. 11. in 1 Tim. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phrasis ista 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hac ratione explicanda esse videtur Matt. 26. 64. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 2. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ut per Dextram Potentiae significatur Dextra per quam Exercitur Potentia Et per Dextras Societatis significantur Dextrae per quas Exercetur Mutuus Amor seu Commune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sic etiam per Manus Presbyterii significantur Manus per quas Exercetur Presbyterium hoc est Presbyteri Praesidentis seu Episcopi Officium P. 14. Cum vocat eos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipse se 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eorum appellat Recte Sed inde non sequitur omnes quos vocat Presbyteros fuisse Apostolos quia illos in eodem cum seipso Apostolo Nomine conjungit dum seipsum appellat Sympresbyterum nec hinc sequitur omnes fuisse Episcopos seu in Potestate Ordinandi constitutos qui illo tempore vocati erant Episcopi P. 86 Cum Presbyteri omnes ex aequo vocarentur Episcopi pariter omnes nullum inter eos tum discrimen fuisse dignitatis ex eo comprobatur quia nullum esset appellationis Manifestum est temporibus Apostolicis magnum fuisse discrimen Dignitatis inter Timotheum Presbyterum atque alios qui tum etiam appellati erant Presbyteri fuit ille ea dignitate praeditus quam jam tota Ecclesia Episcopalem vocat quae Data est illi cum Impositione Manuum Presbyterii Scilicet is Iurisdictionem in ipsos Presbyteros atque Ordinandi Potestatem ab Apostolo Paulo accepit 1 Tim. 5. 20. Adversus Presbyterum accusationem noli recipere nisi sub duobus aut tribus Testibus V. 22. Manus cito ne cui imponito P. 117. Cum haec dicit Hieronymus quid facit excepta ordinatione Episcopus quod Presbyter non faciat Ad morem jusque suae aetatis respexit Sed non ita se rem habuisse Apostolorum aevo intellexit Eundem enim tunc fuisse Presbyterum Episcopum in Commentariis ad Titum scripsit Presbyteros quoque habuisse Ordinandi potestatem quia Presbyteri id erant quod Episcopi Idem est ergo inquit Presbyter qui Episcopus antequam Diaboli instinctu studia in religione fierent diceretur in populis Ego sum Pauli Ego Apollo Ego autem Cephae communi Presbyterorum consilio Ecclesiae gubernabantur Tunc temporis id est Apostolorum aetate in commune Presbyteri Ecclesiam regebant pares omnes honore ac potestate Ab eo autem tempore hoc est ex quo studia in Ecclesia facta sunt Postquam unusquisque eos quos Baptizaverat suos putabat esse non Christi in toto orbe decretum est ut unus de Presbyteris electus superponeretur caeteris ad quem omnis Ecclesiae cura pertineret schismatum semina tollerentur Post Apostolorum itaque tempore hoc decretum in toto Orbe factum est Resp. Nos minime negamus quin ad reprimenda Schismata necesse fuerit ut Episcopi Plus Auctoritatis exercerent atque inde distinctio Dignitatis Episcopalis Presbyteralis clarius apparuit Communi Presbyterorum Consilio Ecclesiae gubernabantur antequam inter ipsos Presbyteros orta sint Dissidia Tunc necesse erat ut ille Presbyter qui Ordinandi Potestatem habebat atque hac ratione Caeteris Praestabat Jurisdictionem quandam exerceret ad reprimenda Schismata Notandum est quod ipse agnoscat Heronymus inceptam fuisse hanc consuetudinem temporibus Apostolorum nempe cum diceretur in populis Ego sum Pauli Ego Apollo Ego autem Cephae In hac ipsa Epistola in qua ista occurrunt verba Quid facit Excepta Ordinatione Episcopus quod Presbyter non faciat Sic ille loquitur Ut sciamus Traditione Apostolicas sumptas de Vetere Testamento quod Aaron Filii Ejus atque Levitae in Templo