Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	abide_v	spirit_n	zion_n	49	3	8.8246	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64135	Treatises of 1. The liberty of prophesying, 2. Prayer ex tempore, 3. Episcopacie : together with a sermon preached at Oxon. on the anniversary of the 5 of November / by Ier. Taylor.	Taylor, Jeremy, 1613-1667.	1648 (1648)	Wing T403; ESTC R24600	539,220	854

upon another point which also perhaps is as Questionable as the former and by this time our spirit of devotion is a little discomposed and something out of countenance there is so much other imployment for the spirit the spirit of discerning and judging All which inconveniences are avoyded in set formes of Liturgy For we know before hand the conditions of our Communion and to what we are to say Amen to which if we like it we may repaire if not there is no harm done your devotion shall not be surprized nor your Communion invaded as it may be and often is in your ex tempore prayers And this thing hath another collaterall inconvenience which is of great consideration for upon what confidence can we sollicite any Recusants to come to our Church where we cannot promise them that the devotions there to be used shall be innocent nor can we put him into a condition to judge for himselfe If hee will venture he may but we can use no Argument to make him choose our Churches though he should quit his own 3. But again let us consider with sobriety Are not those Numb 34. prayers and hymnes in holy Scripture excellent compositions admirable instruments of devotion full of piety rare and incomparable addresses to God Dare any man with his gift of prayer pretend that he can ex tempore or by study make better Who dares pretend that he hath a better spirit then David had or then the Apostles and Prophets and other holy persons in Scripture whose Prayers and Psalmes are by Gods Spirit consigned to the use of the Church for ever Or will it be denyed but that they also are excellent directories and patterns for prayer And if patterns the nearer we draw to our example are not the imitations and representments the better And what then if we took the samplers themselves is there any imperfection in them and can we mend them and correct Magnificat In a just porportion and commensuration I argue so concerning the primitive and ancient forms of Church service which are composed Numb 35. according to those so excellent patterns which if they had remained pure as in their first institution or had alwayes been as they have been reformed by the Church of England they would against all defiance put in for the next place to those formes or Liturgy which Mutatis mutandis are nothing but the Words of Scripture But I am resolved at this present not to enter into Question concerning the matter of prayers But for the forme this I say further 4. That the Church of God hath the promise of the spirit made to her in generall to her in her Catholick and united capacity Numb 36. to the whole Church first then to particular Churches then in the lowest seat of the Category to single persons Now then I infer if any single persons will have us to believe without all possibility of proofe for so it must be that they pray with the Spirit for how shall they be able to prove the spirit actually to abide in those single persons then much rather must we believe it of the Church which by how much the more generall it is so much the more of the spirit she is likely to have and then if there be no errours in the matter the Church hath the advantage and probability on her side and if there be an errour in matter in either of them they faile of their pretences neither of them have the spirit But the publick spirit in all reason is to be trusted before the private when there is a contestation the Church being Prior potior in premissis she hath a greater and prior title to the spirit And why the Church hath not the spirit of prayer in her compositions as well as any of her children I desire once for all to be satisfied upon true grounds either of reason or revelation 5. Or if the Church shall be admitted to have the gift and the spirit of prayer given unto her by virtue of the great promise Numb 37. of the spirit to abide with her for ever yet for all this she is taught to pray in a set form of prayer and yet by the spirit too For what think we When Christ taught us to pray in that incomparable modell the Lords Prayer if we pray that prayer devoutly and with pious and actuall intention doe we not pray in the Spirit of Christ as much as if we prayed any other form of words pretended to be taught us by the Spirit Wee are sure that Christ and Christs Spirit taught us this Prayer they only gather by conjectures and opinions that in their ex tempore forms the spirit of Christ teaches them So much then as certainties are better then uncertaines and God above man so much is this set form besides the infinite advantages in the matter better then their ex tempore forms in the form it selfe 6. If I should descend to minutes and particulars I could instance Numb 38. in the behalfe of set forms that God prescribed to Moses a set form of prayer and benediction to be used when he did blesse the people 7. That Moses composed a song or hymne for the children of Israel to use to all their generations 8. That David composed many for the service of the tabernacle 9. That Solomon and the holy Kings of Judah brought them in and continued them in the ministration of the temple 10. That all Scripture is written for our learning and since all these and many more set forms of prayer are left there upon record it is more then probable that they were left there for our use and devotion 11. That S. John Baptist taught his Disciples a forme of prayer 12. And that Christs Disciples begged the same favour and it was granted as they desired it 13. And that Christ gave it not only in massâ materiae but in forma verborum not in a confused heap of matter but in an exact composure of words it makes it evident he intended it not only pro regula petendorum for a direction of what things we are to ask but also pro forma orationis for a set form of Prayer In which also I am most certainly confirmed besides the universall testimony of Gods Church so attesting it in the precept which Christ added When ye pray pray after this manner and indeed it points not the matter only of our prayers but the form of it the manner and the matter of the addresse both But in the repetition of it by Saint Luke the preceptive words seeme to limit us and direct us to this very form of words when ye pray say Our Father c. 14. I could also adde the example of all the Jewes and by consequence of our blessed Saviour who sung a great part of Davids Psalter in their feast of Passeover which part is called by the Iewes the great Hallelujah it begins at the 113 Psalm and

innocents of murdering them who were confessed righteous for such was their proposall being rather willing that Catholiks should perish with those whom they thought hereticks then that their should be no blood spilt But to the question it was fire they called for The most mercilesse of all the Elements No possibility of relenting when once kindled and had its object It was the fittest instrument for mercilesse men men of no bowels whose malice like their instrument did agere ad extremum suarnm virium worke to the highest of its possibility Secondly It was fire indeed they called for but not like that in my text not fire from heaven They might have called as long and as loud as those Priests did who contested with Elisha no fire would have come from heaven to have consum'd what they had intended for a sacrifice Gods Anathema's post not so fast as ours doe Deus non est sicut homo Man curseth often when God blesseth men condemne whom God acquits and therefore they were loath to trust God with their cause they therefore take it into their own hands And certainly if to their Anathemas they adde some fagots of their own and gunpowder 't is oddes but then we may be consum'd indeed and so did they their fire was not from heaven Lastly it was a fire so strange that it had no example The Apostles indeed pleaded a mistaken precedent for the reasonablenesse of their demand they desir'd leave to doe but even as Elias did The Greekes only retaine this clause it is not in the Bibles of the Church of Rome and really these Romano-barbari could never pretend to any precedent for an act so barbarous as theirs Adrimelech indeed kil'd a King but he spar'd the people Haman would have killed the people but spared the King but that both King and people Princes and Iudges branch and rush and root should dye at once as if Caligula's were actuated and all England upon one head was never known till now that all the malice in the world met in this as in a center The Sicilian evensong the mattins of S. Bartholomew known for the pittilesse and damn'd massacres were but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dream of the shadow of smoake if compar'd with this great fire In tam occupato saeculo fabulas Vulgaris nequitia non invenit This was a busy age Herostratus must have invented a more sublim'd malice then the burning of one Temple or not have been so much as spoke of since the discovery of the Powder-Treason But I must make more hast I shall not else clime the sublimity of this impiety Nero was sometimes the populare ●dium was popularly hated and deserv'd it too for he slew his Master and his wife and all his family once or twice over opened his mothers wombe fired the Citty laught at it slandred the Christians for it but yet all these were but principia malorum the very first rudiments of evill Adde then to these Herods Master-piece at Ramah as it was deciphred by the teares and sad threnes of the Matrons in an Vniversall mourning for the losse of their pretty infants yet this of Herod will prove but an infant wickednesse and that of Nero the evill but of one citty I would willingly have found out an example but I see I cannot should I put into the scale the extract of all the old Tyrants famous in Antique stories Bristoni stabulum Regis Busiridis ar as Antiphatae mensas Tauricaregna Thoantis Should I take for true story the highest cruelty as it was fancied by the most hieroglyphicall Egyptian this alone would weigh them down as if the Alpes were put in scale against the dust of a ballance For had this accursed Treason prosper'd we should have had the whole Kingdome mourne for the inestimable losse of its chiefest glory its life its present joy and all its very hopes for the future For such was their destind malice that they would not only have inflicted so cruell a blow but have made it incurable by cutting off our supplies of joy the whole succession of the line Royall Not only the Vine it selfe but all the Gemmulae and the tender O live branches should either have been bent to their intentions and made to grow crooked or else been broken And now after such a sublimity of malice I will not instance in the sacrilegious ruine of the neighbouring Temples which needs must have perished in the flame nor in the disturbing the ashes of our intomb'd Kings devouring their dead ruines like Sepulchrall dogs these are but minutes in respect of the ruine prepared for the living Temples Stragem sed istam non tulit Christus cadentum Principum Prudent hymn Impune ne for sansui Patris periret fabrica Ergo quae poterit lingua retexere Laudes Christe tuas qui domitum struis Infidum populum cum Duce perfido Let us then returne to God the cup of thanks giving he having powred forth so largely to us of the cup of salvation We cannot want where withall to fill it here is matter enough for an eternall thankfulnesse for the expressiou of which a short life is too little but let us here begin our Hallelujahs hoping to finish them hereafter where the many quires of Angels will fill the consort Praise the Lord ye house of Levi ye that fear the Lord Praise the Lord. Praise the Lord out of Sion Psal. 135. v. 20. 21. which dwelleth at Hierusalem FINIS