Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	holy_a	scripture_n	teach_v	2,798	5	6.1836	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96904	A treatise of prayer. Two quæries resolved touching formes of prayer. And six quæries relating specially to the Lords Prayer. That the reader may have full resolution, specially to the fourth of these quæries, relating to the Lords Prayer, he shall find in the end of this treatise, that holy and learned mans judgement, Dr. Owen, as to that matter in his answer to Mr Biddles second question of prayer. Pag.667, 668, 669.	Woodward, Ezekias, 1590-1675.	1656 (1656)	Wing W3508; Thomason E880_9; ESTC R206598	68,060	83

of death of or under wrath there what they are that are translated or taken out of the first Adam in whome all dye and are pl●nted in the second Adam in whome all are made alive This and what more wee cannot so well tell the godly parent treateth w●th his childe about and so teacheth him to pray and a farre more ready way doth he take by so doing then if he could give unto his hands All the prayer-prayer-books that are in the world This is our perswasion and that wee are so taught out of the word of God And truly wee are the more inclined hereunto First By reason that this was the manner of all the godly in the holy Scriptures teaching their children to pray so farre as wee can learne thereby and have any discerning thereof held forth before us Heare his words to Solomon his sonne they conteine much Know thou the God of thy father A mightie motive ● Chro● 28. 9. to Solomon to learne to know the Lord he had a godly father that knew him as the father had a godly mother that knew her God and surely taught David to know him also The son of Psal 8. 6. 16. 116. 16. thy handmaid And serve him Solomon must know the God of his father before he can serve Him as his father did Wee cannot worship or pray unto Him whom wee know not for in so doeing wee worship wee know not John 4. ●2 what A God A God in Christ must in some measure and degree be reveiled to us before wee can come to God and plead our matters with Him in His Sons blessed Name and for His glorious sake Wee can no more serve a God Whom wee know not then wee can be saved by a Christ whom wee never heard of for that were as if a captive held under the power of death sin devill and hell should be redeemed by a price paid by one whom never before nor after he had an● knowledge of or as if God for Christs sake should save us and yet never by any meanes or in any measure make That Christ knowne to us He must by some meanes or other be reveiled to them who being growne up to the use of reason were ever saved by him These are excellent Dr Tuckneyes words We should as a Sermon upon Acts 4. 12. godly parent will with his child and whom he will teach to pray goe through the forementioned Scriptures which containes so much but wee have attained our scope thereby A godly paren● teacheth his child to know God first what He is in himselfe out of Christ meere wrath a consumeing fire and as such an one he cannot be served Then to know Him a God in Christ and a Father and so He is served and well-pleased with the service if it be in truth Wee passe on and shall passe over David's Catechisme and Bathsheba's also whereof wee reade in the booke of the Proverbs but not a word there of teaching the childe to pray by form●s of prayer Wee thinke that Paul's direction to parents how they should order their children and special●y how to teach them to pray contains as much to that m●tter as doth that Catechisme Bring them up so wee read it the word is nurse them Eph. 6. 4. 1 Thes 2. 7. up As a nurse saith he in another place takes care of the bodies concernments so doe ye parents of your childrens soules concernments Nurse them up in the nurture It implyes all care and diligence about the inward man still that all be done as matters shall require whether they exhort charge reproove correct or instruct that all be done to the childe in a motherly way or as Paul saith as a father his children remembring still that godlinesse is a rich and sure trade if the childe be taught well to follow it And admonition A dealing about the mind of the childe still rectifying or moulding of it betime as the nurse doth the mould of the head when its tender It signifies a dropping or putting into the Eph. ● 4 mind still It is a thrusting of somewhat upon the childe still with an holy violence which may mind him of his Lord Jehovah his God so that the child may see that what his parents speakes to him comes from his Lord and tendeth to this to bring the mind of the child up to the Lord there to fix and pitch his soule for ever Zanch so wee are told speakes usefully to this as his manner is upon this verse where he tells us the manner of all the godly in the primitive times and what course Abraham tooke to teach his children Wee verily thinke wee may adde to pray And what way also L●is the grandmother and Eunice the mother 2 Tim. 1. 5. taught their young Timothy wee will adde againe to pray The very way which the old Christians prisci christiani did take to 3. 1. teach their children to pray by bringing them up in the nurture and admonition of the Lord. And all this is but according to the prescript and charge unto us from the Lord God Allmightie These words which I command thee this day shall be in thine heart Deut. 6. 6 7. and thou shalt teach them diligently thy children and shalt talke of them when thou sittest in thine house and when thou walkest by the way and when thou lyest downe and when thou risest up And this is the way wee are perswaded in our hearts every godly parent must take who makes it his buisinesse to teach his childe to pray for this was the manner of the godly in dayes of old which is our first reason Secondly And in the second place we are apt to thinke That to bring up a childe in the nurture and admonition of the Lord is the onely ready way to teach a childe to pray and not to give him formes of prayer to say because these formes hinder rather than further the worke carrying the childe on in such a high worke the calling upon God in prayer by the Eye upon the formes or by the memorie which is all one whereas he should understand what he doth and know Him in some measure and degree Whom he calleth upon Thirdly If to give a childe a forme of prayer when you pray say these words were to teach him to pray then to teach a childe to pray is the easiest worke in the world of as quicke dispatch for so easie it is and as quickly done to give a childe a forme whereby to pray But no godly parent ever found it from ancient dayes to this day an easie worke and of quick dispatch to teach his childe to pray no more than it is an easie worke or the worke of a day to rule well his owne house and to have his children in subjection 1 Tim. 3. 4. with all gravitie which falls-in fully with these words before-cited to bring them up in the nurture and admonition of the Lord

said of the wicked themselves these are sensuall not having the Jude 19. Spirit though we may suppose them very exactly composed and by the most accomplished Men we meane by Holy men having the Spirit For though they might pray in prayer wrought by the Spirit for that very thing Yet being written before their eyes and prayed by the booke visible or invisible we meane the memory there is no more spirit and life therein than there is in a dead letter Indeed we may call these prayers flesh being written with inke which profiteth nothing it is the Spirit that quickneth And thereby that is by the Spirit of God His people call Him Father and Jesus their Lord. But praying without the Spirit and wholy carelesse to aske after the Spirit calling for it in prayer we are never more likely than at such a time and when we are upon that solemne worke never more likely than then to call Christ accursed Could we say Abraham's Isaac's Jacob's ● Cor. 12. 3. prayers with Paul's prayers c. And have not that Spirit by which they prayed our prayers would become as we beleeve in the eares of our God but as sounding brasse or a tinkling Cymball Thirdly We may Consider this All that God giveth to us or workes for us He doth all by the Hand of His Spirit So also All that His people give backe againe to Him or worke for Him They doe it by the speciall helpe of the Spirit too Therefore it is they see so much need of the Spirit and call so earnestly for a supplie from the same Quest 1. But it may be said how shall sensuall men not having the Spirit call for the Spirit unlesse as they are taught to doe it in other's words Answ This is a lesson can never be taught by man not by all or any prayers suggested to us by Man That every one of us by Nature is the Devill 's house emptied and swept of all Goodnesse brim-full of all filthinesse adorned and garnished with noisome lusts the ornament and garnish of that house the Devill calls his owne this we thinke no man questioneth Now if all this were debated upon and set downe prayer-wise according to the exactest forme It could not accomplish the thing what is it to say in another's words I am a sinner or I have sinned though saying Job 5. 20. so much he had said all if his heart had said it and not another for him freely feelingly sincerely and beleivingly So then one word spoken in desire and endeavour from the heart as aforesaid hath more virtue and efficacy in it than a thousand words suggested to us by the eyes or memory onely Certainly we must confesse sinne in our owne words our Confession will not be accepted else as we must forsake sin in our workes they that confesse and forsake sin are the same Quest 2. But is there not a double use of these set formes of prayer first for directing of our desires secondly for execiteing our affections Answ We humbly conceive there is not a single use of them not first for the directing our desires These are all inward and are moved by a principle within never stirred to move after God Christ Grace Glory till there be some inward sense or feeling of the want and necessitie of haveing God in Christ and all the needs of the soule supplyed by Him Sense of want is the Giving of Desire Now we cannot see how this inward sense can be wrought in the Soule by a forme of words lying before us any more than painted bread can stirre-up desire or satisfie desire being stirred-up As no outward thing can inwardly defile for all reall and truely called defilement is within and from within else the Devill himselfe could not defile us so no outward thing can inwardly purifie and then not purifying it can give but poore directions to our desires Secondly Nor are they of use as we conceive for the exciteing our affections These are warme and hott and doe heate and warme but still by some workings from within first Affection is like fire it is hot it selfe first before it heate others We must be affected before we can affect Now we cannot see how a dead powerlesse forme which as one hath it nourisheth the hid-man of the heart no more than stock-fish nourisheth the bodie and that gives no more nourishment saith Erasmus than a stone does can excite affections unlesse to it selfe because so exceeding pleasing to flesh and blood never crossing in the least the Desires of the same Quest 3. But is not this to take the generalitie of men quite off from praying Answ No to our seeming it putts them on upon prayer to pray that they may be enabled to pray in a deepe sense of sinne and the need they have of the blood of Christ to purifie their hearts and pacifie their Consciences all which they are to pray for Quest 4. But pray they cannot unlesse they pray by the booke visible or invisible Answ To this we say That to our seeming if they doe pray by the booke they doe not pray at all in Gods account And truely those men are b●lder with God than they durst be with men had they offended a great Lord they must acknowledge the offence with their owne mouthes and not another for them and have righted their offended Lord if he would have it so with their owne hands and glad with all their hearts that the offended Lord would be so accorded But we are bold with God though who made us so but our owne shamelesse impudent Spirits We can offend God sinning against Him and confesse it by a proxi in his words who did not give the offence We sin with our owne mouthes and will confesse with anothers mouth may not the Lord say offer this to your Governour see whether he will Mal 1. 18. accept of your Person Quest 5. But this will be said still if they may not pray by the booke they cannot pray at all so the Lord God shall have no service from them at all Answ Indeed the Lord God to Whome all we are and have and can is due hath no service none at all from a wicked man his lusts are deepe sharers here for they have all as once so they say still It is in vaine to serve the Lord. But all the Disservice Mal. 3. 14. they can doe they doe unto the Lord even all they can against Him because they know Him not for this is a Ruled Case or a knowne Conclusion The more we know of God the more we honour Him and our selves the lesse And the lesse we know of God the lesse we honour Him and our selves the more As God riseth in our thoughts so we fall and as we rise in our owne thoughts so God falls We would adde this That the hardnesse of our hearts appeares in nothing more than in these stout words We cannot pray our Spirits are so

thing the Spirit will doe nothing He is an helpe sufficient of Himselfe The Spirit will not helpe with a Crutch When the Spirit of God sets home our miserie and extreame necessitie we cannot want wittie words and Ingenious expressions Grande doleris ingenium est miserisque venit solertia rebus misery felt is full of ingenuity and energie too It will tell it's tale well enough the man is sensible of his wants you need not supplie him with words If a poore Tenant finding he hath a hard bargaine comes to his Landlord Let him alone for telling his tale said excellent Sibs you may warrant his abilitie that way he will lay open the state of his wife and Children and the ill yeare he hath had he will be eloquent enough There is no man that hath an humble and broken heart though he be never so illeterate but he will have a large heart to God in this kinde The great worke in our selves is for the working whereof we must attend the Spirits worke in the Use of the meanes is a true sense of our owne necessitie See D. in W. p. 27. And then we shall not need as the sentenced Malefactor needs not Any Master to teach us how to supplicate nor any booke out of which we might learne a fitt forme of petitioning The apprehension of our present danger will make us both importunate and eloquent in the desire of mercy A spring of Desire ariseth from the sense of want SECT III. THus we have told our Apprehension in this matter It were no● faire dealing now if we should conceale from the Reader that the Godly learned have spoken much in favour of set formes of prayer And the latest we thinke that have written for them is Reverend Hilderson I doe not denie saith he but a weake Christian may use the helpe of a good prayer booke In this Psal 51. 63. case better to pray with a booke than not to pray at all Certainly 't is a Spirit of Errour that hath taught the world otherwise First our Blessed Saviour prescrib'd to His Disciples a forme of prayer not onely to be to them and to His whole Church a Rule and Samplar according to which all our prayers should be framed but even for them and to say it tying themselves to the words of it Luk. 11. 2. It is cleare also that John taught his Disciples to pray by giving them formes of Prayer to say And the best reformed doe now and ever have used prescript formes of Prayers and have judged them of great use and necessitie for the Edification of the Church Reverend Hilderson's words all these A man as all know of pretious note and account in the Church and so with all we thinke that feare their God we would be numbered amongst them in this matter but for our Reason now that the Lord hath we hope sanctified it and our Judgement we reserve it as a Chast Virgin for the Lord our meaning is we will not give up our judgement to any man In desire and endeavour through Grace we will lay that levell to the Rule of God's Word We will not we are sure we ought not to call any man on Earth Father or Master That is we will give no man power on Earth over our Judgements and Consciences such the Father hath or seeme to take over the person of his Child We are to follow none but as they follow Christ Math. 23. 8 9. no● ought we to be commanded by any that Command not from His mouth our Leaders must le●d to Him our Commander must command for Him else we must not be lead or Commanded by Isa 55. 4. them My Conscience as one ●aith is Gods throne I cannot Mr. Ford. sp of Ad. p. 4●● answer it to God if I permit any man much lesse Satan to usurp it So now it will be expected we should give some account of our dissenting from those Learned and Godly men in point of set formes of prayers For the same we have read from worthy Hild. First ●ol p 348. Saints e●o p. 80. we may read from others the excellent of the Earth Perkins Preston These were for sett formes Therefore We professe we are in some kinde of paine while we are declareing our Judgement which will be somewhat differing from theirs in this point these being as is well knowne in all the Earth eminently Learned and Godly But for the last of these That excellent Preacher in his time Dr Preston it may be noted That he alloweth the practise of the primitive times and of our times in reference to their Liturgies onely in their publike meeting places And tells us it is not enough to be present at and joyne in these prayers but we must Goe to God in secret and he that is exceeding weake that is his See Mr. Ford of Adop 525 526. 545 545. expression may use a prop to helpe him as a Child that cannot goe he meanes a sett forme of prayer for a time In the next place it may be observed of them both That they take in this obiter and as it were upon the by It was not to their scope and therefore not in their purpose or intention to plead by way of Argument for set formes to bring with us when we goe to prayer that is to God Onely worthy Hild as was sayd speakes more for set formes than any we have met with Mr Rogers himselfe not excepted so we take leave to examine the proofe he makes these are his words for we know there is much notice taken of them I dare not Deny but a weake Christian him we called by Scripture allowance a Babe in Christ may use the helpe of a good prayer-booke This is taken-up at a very cheap rate without the price of a proofe or if you will call it a proof this it is Better to pray in a Booke than not to pray at all This we take to be as we thinke the Schollars phrase it Petitio principij a mere begging of the Question It asserteth something but proves nothing It asserts this That if a Babe in Christ a truely converted one have not a booke to pray by he cannot pray at all whence he inferr's 't is better to pray in a booke than not to pray at all Now we have asserted the Contrary and doe assert it still That a Babe in Christ would pray to his Heavenly Father in the Name of Christ though there were not a set forme of prayer in the world And we would humbly add what we conceive to be a truth if there were as many set formes of prayers that the world it sel●e could not containe the bootes written thereof yet all these alltogether or apart could not give the least helpe to the Devotion of this Babe in Christ All those would not make him crie in prayer Abba Father But this one Charge against himselfe which surely 2 Sam. 12. 13. Job 7. Luke