Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	according_a	great_a	judge_v	1,834	5	6.3536	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67898	A discourse concerning prayer ex tempore, or, by pretence of the spirit. In justification of authorized and set-formes of lyturgie.	Taylor, Jeremy, 1613-1667.	1646 (1646)	Wing T312; ESTC R201248	24,488	46

A DISCOVRSE CONCERNING PRAYER Ex tempore OR By pretence of the Spirit In justification of Authorized and Set-formes of LYTURGIE 1 COR. 14. 32. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} And the spirits of the Prophets are subject to the Prophets For God is not the author of confusion but of peace as in all Churches of the Saints Printed in the Yeere MDCXLVI A Discourse concerning PRAYER Ex tempore c. I Have read over this book which the Assembly of Divines is pleased to call The Directory for Prayer I confesse I came to it with much expectation and was in some measure confident I should have found it an exact and unblameable modell of Devotion free from all those objections which men of their owne perswasion had obtruded against the publike Liturgy of the Church of England or at least it should have been composed with so much artifice and finenesse that it might have beene to all the world an argument of their learning and excellency of spirit if not of the goodnesse and integrity of their religion and purposes I shall give no other character of the whole but that the publike disrelish which I finde amongst persons of great piety of all qualities not onely of great but even of ordinary understandings is to me some argument that it lyes so open to the objections even of common spirits that the compilers of it did intend more to prevaile by the successe of their Armies then the strength of reason and the proper grounds of perswasion which yet most wise and good man believe to be the more Christian way of the two But Sir you have engaged me to say something in particular to satisfie your conscience In which also I desire I may reserve a leave to my self to conceal much if I may in little do you satisfaction I shall therefore decline to speak of the Efficient cause of this Directory and not quarrell at it that it was composed against the Lawes both of England and all Christendome If the thing were good and pious I should learne to submit to the imposition and never quarrell at the incompetency of his authority that ingaged me to doe pious and holy things And it may be when I am a little more used to it I shall not wonder at a Synod in which not one Bishop sits in the capacity of a Bishop though I am most certaine this is the first example in England since it was first Christned But for the present it seemes somthing hard to digest it because I know so well that all Assemblyes of the Church have admitted Priests to consultation and dispute but never to authority and decision till the Pope-enlarging the phylacteries of the Archimandrites and Abbots did somtimes by way of priviledge and dispensation give to some of them decisive voyces in publike Councells But this was one of the things in which he did innovate and invade against the publike resolutions of Christendome though he durst not doe it often and when he did it it was in very small and inconsiderate numbers I said I would not meddle with the Efficient and I cannot meddle with the Finall cause nor guesse at any other ends and purposes of theirs then at what they publiquely professe which is the abolition and destruction of the Book of Common-Prayer which great change because they are pleased to call Reformation I am content in charity to beleeve they think it so and that they have Zelum Dei but whether secundum scientiam according to knowledge or no must be judged by them who consider the matter and the forme But because the matter is of so great variety and minute consideration every part whereof would require as much scrutiny as I purpose to bestow upon the whole I have for the present chosen to consider onely the forme of it and because it pretends against the forme of set Lyturgie and that ex tempore forms doe succeed in room of the established and determined services I shall give you my judgement of it without any sharpnesse or bitternesse of spirit for I am resolved not to be angry with any men of another perswasion as knowing that I differ just as much from them as they doe from me And first I consider that the true state of the Question is onely this Whether it is better to pray to God with consideration or without whether is the wiser man of the two he who thinks and deliberates what to say or he that utters his mind as fast as it comes Whether is the better man he who out of reverence to God is most carefull and curious that he offend not in his tongue and therefore he himselfe deliberates and takes the best guides he can or he who out of the confidence of his owne abilities or other exteriour assistances speakes what ever comes uppermost And here I have the advice and councell of a very wise man no lesse than Solomon Eccles. 5. 2. Be not rash with thy mouth and let not thy heart be hasty to utter any thing before God for God is in heaven and thou upon earth therfore let thy words be few The consideration of the vast distance between God and us heaven and earth should create such apprehensions in us that the very best and choycest of our offertoryes are not acceptable but by Gods gracious vouchsafeing and condescension and therefore since we are so much indebted to God for accepting our best it is not safe venturing to present him with a dowbaked sacrifice and put him off with that which in nature and humane consideration is absolutely the worst for such is all the crude and imperfect utterance of our more imperfect conceptions But let Solomons reason be what it will good we are sure it is Let us consider who keepes the precept best He that deliberates or he that considers not but when he speakes What man in the world is hasty to offer any thing before God if he be not who prayes ex tempore And then adde to it but the weight of Solomons reason and let any man answer me if he thinkes it can well stand with that reverence we owe to the Immense the infinite and to the eternall God the God of wisdome to offer him a sacrifice which we durst not present to a Prince or a prudent Governour in reseriâ such as our prayers ought to be And that this may not be dashed with a pretence it is carnall reasoning I desire it may be remembred that it is the argument God himselfe uses against lame maimed and imperfect sacrifices Goe and offer this to thy Prince See if he will accept it Implying that the best person is to have the best present and what the Prince will slight as truely unworthy of him much more is it unfit for God For God accepts not of any thing we give or doe as if he were betterd by it for therefore its estimate is not taken by its relation or naturall complacency to him