Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	ghost_n	holy_a	son_n	10,008	5	5.5913	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A23818	The reform'd samaritan, or, The worship of God by the measures of spirit and truth preached for a visitation-sermon at the convention of the clergy, by the reverend Arch-Deacon of Coventry, in Coventry, April the sixth, 1676 : to which is annexed, a review of a short discourse printed in 1649, about the necessity and expediency of worshipping God by set forms / by John Allington ...	Allington, John, d. 1682.	1678 (1678)	Wing A1213; ESTC R2327	57,253	87

known that Prayer should be with such prudence and care composed that nothing be in any of publick cognizance which hath any thing of private Interest and Designe in it In the Offices of the Church of Rome and in factious Prayers we see and hear too much of this Upon Ash-wednesday thus prayeth the Roman party Omnipotent and eternal God spare the Penitent and be propitious to the Supplicant Et mittere digneris Sanctum Angelum tuum de Coelis qui Benedicat Sanctificet hos Cineres And vouchsafe to send down thine holy Angel from Heaven that he may bless and sanctifie these Ashes Will you see to what end It followeth Vt sint Remedium salutare Omnibus Nomen Sanctum tuum implorantibus semetipsos pro Conscientia Delictorum suorum accusantibus ante Conspectum Divinae Clementiae facinora deplorantibus vel serenissimam pietatem tuam suppliciter obnixeque flagitantibus That they may be an wholsom Remedy to all who humbly call upon thy holy Name and out of conscience of their own demerits accuse themselves deploring their heinous sins in the sight of thy Divine Clemency or humbly and earnestly begging thy most serene Piety Et praesta per invocationem sanctissimi Nominis tui ut quicumque eos super se asperserint pro Redemptione peccatorum suorum Corporis sanitatem Animae tutelam percipiant per Christum Dominum nostrum And grant that by the invocation of thy most holy Name whosoever shall sprinkle these upon themselves for the Redemption of their sins may receive the health of Body and protection of Soul through Jesus Christ our Lord. Now this Collect having that in it which the Principles of our Church allow not for as much as we are wholly ignorant of any capacity in Ashes of being blessed and sanctified or of any promise made that upon prayer for such a Sanctification God will send an Angel from Heaven on such an errand we not believing that Ashes are ordained to be an wholesom remedy to all who humbly call upon God's holy Name or that in order to remission of sin we may sprinkle them upon our Heads or if we should that thence should issue no not upon Christs account health to our Bodies or protection to our Souls we I say disbelieving all this cannot joyn in such Petitions neither give our presence or Amen to such a Prayer And many very many such extravagances are in the Roman Breviary and Missal Now if Protestants generally opine it is not lawful knowingly to be present when Petitions against their Judgement and Conscience are to be offered up in Prayer and prefer'd to God certainly then it is at least very dangerous for any Christian to frequent conceived and unknown Prayers For as bad or worse than any is in the Roman Liturgie have done and may come from men so praying And this probably was a main reason that the Independants dropt off from the Presbyterians and the Quakers both for neither having common principles neither could conscientiously endure to pray together And indeed to an unknown Prayer a discreet man may very well say he therefore will not be present at it I profess it is a grand desire of my Heart that as there is but one Shepherd so there might be one Fold I should rejoyce at nothing more than an universal Communion a Catholick Peace among Christians and perchance wise men will finde no one better expedient than an uniformity of Worship by such a Form of Prayer to which all sincere and sober Christians might say Amen Now a Form nigher to such an one wiser than my self have not seen any than our present Liturgie For let all the Exceptions to which the Roman Breviary and Missal are lyable and could they be numbred let all the insipid Excursions Vagaries Impertinences and Follies of Extemporary and conceived Prayer be reckoned up The Liturgie of the Church of England is not in any proportion for Exceptions to be compared with either our Compilers aiming as Christians more at Unity than at any discernable designe whatsoever But the Porch begins to be too big for the Building and therefore my most honourable Neighbour I thus contract In Privacies as Closets let the devout proceed a Gods Name to pour out their Souls by such expressions as may best heat Devotion and best fix the Spirit For words that most affect the Heart and best sute to private grievances and personal wantings are the best expedients there For indeed onely the Spirit of man knoweth what the Spirit would But when the religious Master in his Parlour shall call in his Family to publick Duty then the Prayer be it what it may it would be set and that were it onely therefore that the weak and more ignorant might surely learn it it being a very laudable and good thing to minister Words as well as Grace unto the hearer and also for this reason further to secure the stranger who upon this account can make but one hazard of his discretion for then he shall be able to discern whether or no it be meet for him any more to joyn in such a Form But if any worthy and devout person would that all who lodge under his Roof or come ordinarily to his Table should joyn with him at his hours of Prayer without some trespass upon prudence and civility he can neither desire nor require it unless he shall use a known and a publick Form and to chuse the Common-prayer For then shall the Strangers be Children of one and the same Mother the Church of England it would be an unhandsome refusal in them not to joyn in prayer for a blessing from God the Father in the words of our Catholick and holy Mother Which Blessing may God the Father God the Son and God the Holy Ghost confirm to you and yours and upon all the honourable Family is the unfeigned desire of From Leamington-Hastang 1666. Honourable Sir Your Neighbour professing himself most ready to Love Honour and Serve you John Allington TO THE READER THough this little Treatise now appears under a second Impression it is the Author's First For the Father being in those days Proscriptus the Child might very proportionably be Expositivus When the Father durst not shew his Head the Childe durst not tell his Name Nor was it written with any intention of a publick View so that indeed by that shift it bear 's a fairer Front than he who writ it durst have put upon it for amongst the honourable Army of Confessors Divines sequestred upon our Church-account he held himself too too unworthy to write their Apology All his designe was to give the reasons of his own Sufferings and to shew that he conceived he had just cause to prefer the Liturgie to his peace Now for as much as these Reasons were given in such a time when if they had not been Reasons the Pressures and Indigenoes attending them would easily have discovered at their Request whom I much

Seraphin continually do cry Holy Holy Holy Lord God of Sabbaoth Heaven and Earth are full of the Majesty of thy Glory If to him Ten thousand times ten thousand were heard saying with a loud voice Worthy is the Lamb that was slain to receive power and riches and wisdom and strength and honour and glory and blessing certainly then all the Earth should worship him magnifie his Name confess before him and confess him before men we should all sing and praise and laud and do every thing and nothing but such things in time of his holy Worship as may speak the Glory the Goodness the Holiness the Greatness and the Majesty of the God we worship And thus to do is to do my Text thus to do is to worship in Spirit and in Truth And so I have done with these words The hour cometh and now is when the true worshippers shall worship the Father in spirit and truth Tibi soli Domine debetur Latria tibi omnis honos adoratio cultus nunc in aeternum Amen FINIS A REVIEW OF A BRIEF APOLOGY FOR SUCH SEQUESTER'D CLERGY Who choose rather to suffer Sequestration Than to lay aside The LITURGY And receive The DIRECTORY Written in a Letter to Mr. STEPHEN MARSHALL whose Answer is here Printed never before extant and how obtained TOGETHER WITH A brief Perswasive to the onely use of Set FORMS in Private FAMILIES By John Allington Vicar of Leamington-Hastang Quod ad formulam Precum Rituum Ecclesiasticorum valdè probo ut Certa illa sit à quâ Pastoribus discedere in Functione suâ non liceat tam ut consulatur quorundam simplicitati imperitiae quàm ut certius ita constet omnium inter se Ecclesiarum Consensus Johannes Calvinus Protectori Angliae 1 Edw. 6th LONDON Printed for Thomas Basset at the George near St. Dunstans Church in Fleet-street 1678. To the Honourable And his much honoured Neighbour CHARLES LEIGH Esq At Burdingbury SIR THe justice of your Birth forceth me to preface you by that which I conceive is least honourable in you Your native Nobility For morally to speak look what is necessary is scarce laudible Quae non fecimus ipse Vix ea Nostra voco An adventitious is no acquired Honour And if Poetry may pass for Heraldry Nobilitas sola est atque unica Virtus There is no real Nobility which hath not more of Virtue than Blood in it And this seems patroniz'd by a great Fountain of Honour even our blessed Lord and Master who allowed the Jews to be the Seed but not the Sons of Abraham for he plainly tells them it was Works and Imitation not a Line or Descent that made Children unto Abraham The witty Atheist who in his Dialogues brings in Galatea and Doris discoursing of the love of Polyphemus tells her she should not look upon his Deformity or minde his having but one Eye and that in his Forehead for he was the Son of Neptune But the nice Nymph replied smartly An verò credis genus illi quicquam profuturum ad formam Thinkest thou that a Descent can make beautiful or because begot by a God deformities are comely Now truely as descent cannot make that lovely and amiable that is not so so neither can descent make that honourable that is not so For though I perfectly abhor to think that Dominium fundatur in Gratiâ That Right or Propriety is founded in Grace of that onely Saints have right to their Goods or onely the godly party a just title to Riches and secular Dominion yet may I distinguish between real and secular Honour I conceive such to empty themselves of all real Repute and divest themselves of all due Honour who by doing unworthy things make themselves vile unclean and that which stands in direct opposition to what is truely honourable So that a man may as well argue deformed and ugly Polyphemus was therefore beautiful because Neptune was his Father as a Vitious person therefore truely and really honourable because a person of true honour got him To you my honourable Neighbour I therefore make my Address because you have Honour of your own Intrinsecal Honour such which you merit to be honoured and regarded for Religion Sobriety Temperance and the rare Grace of these times Conjugal Chastity no man rejoycing more with the Wife of his Youth and as the holy Pen expresseth it ravished always with her love To you worthy Sir I have made bold to give the Patronage of what here followeth which being a brief Assertion of a necessity of publickly worshipping God by a set Form I therefore make yours because beside that personal Piety which your God alone is witness to your prudence in your Family hath wisely chosen constantly to use onely that Form which we rightly call Common-prayer And indeed many very many reasons may be given to confirm your choice and perswade your imitation First By the Law of the Land Open Prayer such which is for others to come to hear is onely the Service of the Church our Common-prayer So that if Law be a rule and the regular man be the laudible person he is most so who conforms to Law and regulates himself and Family by it Secondly An unknown Worship it is a proportionable folly to an unknown God For as St. Paul told the Athenians it was superstitious and unlawful for them to worship they knew not what though that unknown was thought to be the true God Even so as unlawful it may seem or else let Latine Prayers pass to worship a known God we know not how which he who joyns issue in a conceived or unknown Prayer must needs do For the Worship must be over before he can judge of it Thirdly To offer the Blinde Lame or Sick to God for Sacrifice God himself hath declared Evil. But whosoever shall bare his Head fall upon his Knees and be ready to joyn in the Oblation of he knows not what he is in a present disposition to offer up to his God for ought he knows the Blinde the Lame the Sick that is such crude and unhallowed both Petitions and Expressions as are unworthy the Almighty yea unfit to be presented to a Governour Fourthly To offer that to our God which would not please our Governour God abhors Now what man amongst us will be content that a Petition be drawn and proffered in his Name to a man of Power and he never see it nor hear it read till 't is read and offered to the Governour And shall we think it meet with less consideration to offer up our Prayers to God than Petitions to one like unto our selves Fifthly Every considering man will finde to the compleating of a publick Prayer there must be a concurrence of these six Acts. 1. Hearing 2. Understanding 3. Consideration 4. Judgement 5. Oblation And Lastly Devotion Now whether these can be better managed when a man knoweth what to pray or where a man must warily listen what through