Selected quad for the lemma: church_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
church_n	form_n	prayer_n	prescribe_v	4,723	5	9.8951	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A42920	The holy arbor, containing a body of divinity, or, The sum and substance of Christian religion collected from many orthodox laborers in the Lords vineyard, for the benefit and delight of such as thirst after righteousness / ... by John Godolphin ... vvherein also are fully resolved the questions of whatsoever points of moment have been, or are, now controverted in divinity : together with a large and full alphabetical table of such matters as are therein contained ...	Godolphin, John, 1617-1678.	1651 (1651)	Wing G943; ESTC R9148	471,915	454

we obeying the will of God do what he commandeth us 4. Give us c. that is all things which pertain to our sustentation in this life 5. Forgive us c. that is our sins and infirmities and here note That our forgiving others is not the cause but the consequence or effect of Gods forgiving us and the sign of our remission 6. Lead us not into Temptation that is 1. That God would not suffer us to be invaded or set upon by the wicked suggestions of Satan 2. Nor be drowned in the pleasures of sin 3. Nor by consent fall into the snares of Temptation But deliver us from evil that is generally all things hurtful to our selves the Church or State 3. The Conclusion For thine is the Kingdom c. which is added as a Reason of all the Petitions to strengthen our faith and therefore we adde a note of confidence and say Amen which particle is not as a part of the Prayer but as a note of our desire wherewith we wish we may be heard and of our faith whereby we believe we shall be heard The Lord used this kinde of Proeme because he will be called upon with due honor which consisteth 1. In the true knowledge of God 2. In true confidence in him 3. In obedience to him which compriseth 1. True love 2. True fear 3. Hope 4. Humiliation 5. Patience Again of the six Petitions in the Lords Prayer 1. The three former concern Gods glory 1. Hallowed be thy Name that is that the Name of God may be glorified in his Titles words and works 2. Thy Kingdom come that is that the number of true Believers may be daily encreased that Gods Kingdom of Grace being enlarged his Kingdom of Glory may be hastned 3. Thy will be done that is that all the people of God may upon earth as readily obey Gods will as the Angels and Saints in heaven 2. The three latter concern our selves 1. Give us c. that is all temporal things necessary for this life 2. Forgive us c. that is that God would freely forgive us all our sins as we do from our hearts forgive the offences of men against us 3. Lead us not c. that is that the Lord would not suffer us to be carried away by the Temptations of the World the Flesh or the Devil The excellency of the Lords prayer stands in these things 1. In the pithy shortness of it for in few words it comprehendeth endless matter 2. In the perfection of it for it containeth in it whatsoever is to be asked in prayer in which respect it is properly called the Abridgement of the whole Gospel 3. In the order thereof which is most exquisite 4. In the acceptation it hath with God the Father for it containeth the words of Christ his Son in whom the Father is well pleased The excellency of this Prayer sheweth 1. That if any set form of prayer may be used then this may being indited by the Mediator of the Church therefore let such as deny the use of it better consider hereof when as for the space of One thousand five hundred years after Christ there were never any that disallowed it 2. That the practice of such who conclude their prayers with this is commendable for hereby as by a most perfect and excellent prayer the wants and imperfections of our prayers are supplyed 3. That such who gather from the perfection and excellency of this prayer that it alone is to be used are deceived for Christs intent was rather to commend this prayer unto us for matter and maner then for the words 4. That though it be a most perfect prayer yet is it onely general but every true Believer needs particular prayers whereby in special form and maner his particular state and condition may be sent up unto the Lord yet so as they be always suitable unto this form here prescribed Two extremes are here to be taken heed of 1. Too much confidence in the words of this Prayer often repeated as some Popes of Rome have granted great Pardons to seven Pater-nosters and as many Ave-Maries said over every day or on some days and in some places which is gross and superstitious 2. Too much detracting from this Prayer by accounting it no better or not so worthy as a mans own conceived prayer which is derogatory and arrogant Our Saviour Christ having forbidden his Disciples all carnal and superstitious kinde of praying prescribed them this holy form Matth. 6.9 c. The use whereof is a form of Direction learning thereby what to ask what first and chiefly with what affections and assurance for if we were left unto our selves we should greatly erre in praying asking oft-times those things that are not good for us and against the will of God out of a fleshly minde therefore hath the Lord reduced all things which we may ask into these few short Petitions and out of any carnal presumption to transgress these bounds is not to offer a pleasing Sacrifice but as it were with strange fire to provoke him as did Nadab and Abihu Lev. 10. Some in a superstitious notion Suppose this Patern of Devotion Stands chiefly in the words and can expell Poyson and Counter-charm the Powers of Hell Blinde Idolist unless th' heart language shall The words the words are ineffectual Since thou hast giv'n us Lord compactly choyce Words and matter both give us too thy voyce Thy Spirits voyce in ours that so we may With Faith Love Zeal as thou hast taught us Pray §. 3. Our Father CHrist Jesus onely is the Son of God by Nature for which cause he is called the onely begotten Son of the Father Joh. 1.18 And we are Sons onely by Adoption and Grace and therefore when we call God Father we must not think any thing singularly of our selves as if he were our Father specially but the common Father of us all that believe And we say Our Father not My Father because we ought to pray for all the children of God as well as for our selves And here observe That here and always the Name of Father as also the Name of God when it is opposed to the Creatures is taken essentially not personally but when it is put with another person of the Godhead it is taken personally Our Father that is O Lord God thou art the Father of our Lord Jesus Christ and in him our most merciful Father by Adoption and Grace yet here again observe That we do not here pray to the Father onely but to the whole Trinity yet as the first Person is the eternal Fountain of the Deity we pray to the Father by the Son through the Holy Ghost nor may it seem strange that Christ who as he is Man is our Brother and is not ashamed to call us his Brethren Heb. 2.11 is called our Father for as he is God he is our Father and therefore called The Father of Eternity Isa 9.6 Christ by this word Our

History or to maintain discourse not to be edified in faith or to have their sins mortified 5. Such who in searching out the true sense of Scripture trust to their own skill wit and understanding and neglect the preaching or Ministery of the Word 6. Such who do all they can to be expert in Gods Word but with a trayterous minde to fight against the truth thereof as Hereticks and such like Three points to be observed in interpreting of the Scripture 1. That the phrase be considered and the proper sense of the words found out 2. That the order and coherence of the members or parts of the Doctrine which is contained in the Text of Scripture be declared 3. That the Doctrine be applyed to the use of the Church which it hath in confirming true opinions or refuting errors in knowing of God our selves in exhorting in comforting in directing our life The way how to decide doubtful places of Scripture 1. To respect the Analogy of Faith that is to receive no Exposition which is against the ground of Doctrine that is against any Article of Faith or Commandment of the Decalogue or against any plain Testimony of Scripture 2. To examine the Antecedent and Consequent matter of that place which is in question 3. To resort to such places of Scripture as teach the same more clearly 4. To confer like places together where though the same words be not spoken of the same thing yet the like words and form of speaking are used of the like things 5. When the Controversie is thus judged we may lawfully also descend to the consent of the Church 6. An ardent and daily invocating of God that we may be guided and taught by his holy Spirit The two proper effects of the Scriptures are 1. To teach Doctrine 2 Tim. 3.16 By 1. Laying out of Truth 2. Confuting of Errors 2. To exhort out of it 1 Tim. 6.2 By 1. Stirring up to God 2. Turning back from evil The chief Graces which are obtained by the Scriptures 1. Vocation we are called by the Spirit inwardly and by the Word outwardly 2 Thess 2.14 2. Justification which is an action of God imputing the righteousness of Christ to us which is apprehended by Faith which cometh by hearing the word Rom. 10. 3. Sanctification for we are sanctified by the word of God Joh. 15.3 4. Knowledge which is by the word 1 Joh. 4.6 5. Faith which comes by hearing the word preached Rom. 10.17 6. Repentance Peter preached the word and converted three thousand Acts 2.38 41. 7. Hope for by patience and comfort of the Scriptures we have hope Rom. 15.4 8. Love for it cometh of God by his Word and Spirit 1 Joh. 4.7 The consideration of the Scriptures Author being God presents us with a fourfold use 1. That they want not nor stand in need of the confirmation and approbation of the Church or of men 2. That God himself who is the inspirer of them is the best interpreter of them and the sole and soveraign Judge thereof 2 Pet. 1.20 1 Cor. 2.10 11. 3. That the Minister must preach unto the people not the invention of his own brain not the conceits of his own wit not the excellency of words not the inticing speech of mans wisdom but in the plain evidence of the Spirit and of power 1 Cor. 11.23 1 Pet. 4.11 4. That it belongeth as a special duty to the people of God to receive reade study reverence obey and keep the Doctrines delivered in them forasmuch as they proceed from such an Author Heb. 2.2 3. All our words actions must be directed by this precious Word of God in the holy Scriptures which is also of a fourfold use much resembling the former 1. To teach us the perfection and All-sufficiency of the word of God not needing the rags of Popish Traditions to be patched unto it 2. To direct and inform the Ministers what to teach the people the people what to believe wherein to rest whereupon to build their Faith and to settle their Conscience 3. To reprove those that desperately rush on in the course of their life not caring what they do never consulting with God or resolving as from God or his Will 4. To admonish us to be careful how we reade the Scriptures to take profit by reading them that so we may have direction in all our ways and learn how to please God and to abstain from all things that do displease him The manifold use of the Scriptures appears by the admirable benefit of well using it there being no Error in judgement but may be refuted no Corruption in life but may be redressed not any true sound Doctrine but may be proved and maintained not any Vertue or Duty but may be warranted and the practical performance thereof directed hereby 2 Tim. 3.16 yea it is a light to the blinde a guide to the wanderer a comfort to the distressed a counsellor to the doubtful Ps 119. and a teacher to the unlearned Prov. 1.4 Lastly our Savior Christ the Prophets and Apostles all by the Spirit of God have here revealed unto us more then all the wise men of the world did ever know whence we have just reason to magnifie the Books of Scripture far above all humane writings the choycest whereof compared with this holy Writ are but waste Paper for these sacred Books fully set out unto us the nature and estate of true felicity when the profoundest Tract of humane works could never yet reach to the shadow thereof Let us therefore in reading hearing expounding conversing practising in every action that concerns this sacred Word always account of it as the Word of the Ever-living God and with the joynt powers and faculties both of soul and body maintain it against all devilish Atheists that in word or life deny it seducing Hereticks that corrupt it and all enemies that oppose it or rebelliously rise against the Scepter of it Lo here the sacred Oracle of God The just man's Anchor and the sinners Rod The lame man's Crutch the blinde man's Eye the Tree Of Life or Type of Immortality A Well of living Waters Drink of this And thou shalt thirst no more but after Bliss The depth whereof the Natural man ne're saw Pray then thou mayst have wherewithal to draw Heav'ns Library Gods Spirit th' Author Take heed Tempted Man with what Spirit thou dost read §. 3. The Law and Gospel THe Law of God is a Doctrine delivered of God at the Creation written in Adams heart published by the Ministery either of Angels or of men and afterward repeated and renewed of him by Moses and the Prophets teaching what we ought to do and what not to do binding reasonable Creatures always promising to perfect performers of obedience eternal life condemning eternally them who perform not this obedience except Remission be granted for the Mediators sake Before the Fall this Law was possible to all men as to Angels and if now it be

Ephesus of Calcedon yet is there not a diversity of Faiths for these are not other from this Apostolique Symbole but certain words are added as an Explication of this by reason of Hereticks by whom because of the shortness thereof this was depraved There is no change either of the Matter or of the Doctrine but onely of the form of declaring it as easily may appear by comparing them together This Creed is called Apostolique or the Creed of the Apostles for these Reasons 1. Because it containeth the sum of the Apostolique Doctrine 2. Because the Apostles delivered that sum of Doctrine to their Schollars and Disciples which the Church afterwards held as received from them not that the Apostles composed the form of this Creed but believed and preached the subject matter of it The ends why the Creed was penn'd by the Apostles left unto the Church were these 1. To be a Rule of faith and preservation from Heresie 2. That it might be a mean of distinguishing betwixt true Christians and Hereticks 3. That every man entring the profession of Christianity might continually have before his eyes that Faith for which he should suffer persecution and to the defence whereof he should stand unto the death 4. That every one of the Catechumeni which were new converted Christians might have in a readiness what to answer and believe at their initiation thereinto The principal parts of the Apostolick Creed are three 1. Of the Father and our Creation 2. Of the Son and our Redemption 3. Of the Holy Ghost and our Sanctification Though our Creation Redemption and Sanctification are each appropriated to some one person of the Trinity yet have all three Persons their joynt-working in them For the Creation is given to the Father Redemption to the Son and Sanctification to the Holy Ghost not as they are simply an operation or work for so should the other persons be excluded from it but in respect for the order and maner of working which is peculiar and proper to every of them in producing and bringing forth the same external work Or thus The works of our Creation Redemption and Sanctification are the operations of the Godhead outwardly that is external operations which God worketh on his Creatures and they are undivided that is common to the three Persons which they by common will and power work in the Creatures by reason of that one and the same Essence and Nature of the Godhead which they have but in respect of that order of working which is between them it is otherwise For the Father Createth but mediately by the Son and the Holy Ghost the Son from the Father and the Holy Ghost from the Father and the Son The Father and the Holy Ghost Redeem us but mediately by the Son but the Son immediately from the Father by the Holy Ghost So the Father and the Son Sanctifie us but mediately by the Holy Ghost but the Holy Ghost immediately from the Father and the Son The Christians Faith or Faith's Epitomy Or Ensign of true Christianity The Faith for which the valiant Martyrs fought With all the Princes of the Ayr and sought For life by losing it quenching the flame Not by their Blood but with new fire which came From their resolved Faiths Spiritual eyes From whose most zealous spicy flame did rise In Heav'n a Crown of Immortality On Earth the Phoenix of their Memory §. 2. I believe in God the Father Almighty Maker of Heaven and Earth THat is I believe that God is my Father as by Generation and Creation so by Regeneration and Adoption able to do all things as it pleaseth him the Creator of the whole world and the Lord and Governor of the same I believe not we believe with the Papists as the Church believes but every man must so believe as to be able to give an account of his Faith when lawfully called thereunto Now it is one thing to believe God another thing to believe in God To believe God sheweth onely a Faith of knowledge or historical Faith To believe in God declareth true Faith or confidence that is to be perswaded That whatsoever God is and is said to be he is all that and referreth it all to our safety for his Sons sake that is to resolve that he is such an one to me in particular God is to be considered in the three persons Father Son and Holy Ghost a person being nothing else but a maner of being in the Godhead Now no man is able to know God according to the excellency of his own Nature Joh. 1.10 18. but the Scripture delivers us such a knowledge of him as is both necessary and profitable for us Rom. 1.19 20. We must therefore acknowledge God to be such as himself hath manifested himself to be and though he cannot be defined because he is Immense and because his Essence is unknown to us yet may he be described by his Attributes and Properties the persons and principal works which may be thus God is a Spiritual Essence a Spirit John 4.24 or simple Spiritual Essence Exod. 3.13 an everlasting Spirit 2 Chron. 3.17 Infinite Psalm 139. Jer. 23.24 most holy Isa 6.3 onely wise 1 Tim. 1.17 most just and most merciful Exod. 34.6 7. Almighty Rev. 1.8 And he is but one Exod. 10.3 Living Psal 84.2 True Jer. 10.10 without body parts or passions John 4.24 of infinite power Ezek. 10.5 wisdom Psal 147.5 and goodness Psal 106.1 The Maker Gen. 1.1 and Preserver of all things Mat. 10.29 30. other from all the Creatures Incomprehensible most perfect in himself Immutable of an immense Power Wisdom and Goodness True Just Pure Merciful most free angry and wroth with sin of whose days there is no beginning nor ending Rev. 1.8 And in the Unity of this Godhead there be three Persons of one Substance Power and Eternity the Father the Son and the Holy Ghost 1 Joh. 5.3.2 Cor. 13.13 Or which Essence is the eternal Father who from everlasting begot the Son according to his Image and the Son who is the Coeternal Image of the Father and the Holy Ghost proceeding from the Father and the Son And the Eternal Father together with the Son and the Holy Ghost hath created Heaven and Earth and all Creatures and worketh all good things in all And that in Mankinde he hath chosen unto himself and gathered a Church by and for the Son that by his Church this one and true Deity may be according to the word delivered from above acknowledged celebrated and adored in this life and in the life to come And lastly he is the Judge both of the just and unjust The Name Father as it is opposite to the Son is understood personally or it signifies the first person of the Godhead as here but as it is referred to or compared with the Creatures it is taken essentially signifying the whole Divine Nature which is the Father the Son and the Holy Ghost And Creation is here ascribed unto God

and being exhorted will not hear being admonished will not obey being reproved will not repent As for them that are without the Lord will judge them the Church hath nothing to do with them 1 Cor. 5.12 13. For those that were never of the Church cannot be cast out of it being never of the number of the Faithful And here also know That one person may not be Excommunicated for another but onely the party offending Now if any man be truly ingrafted into Christ indued with Faith in Christ and Repentance from dead works being a Member of his Body in Deed and in Truth Excommunication shall hurt him nothing at all in regard of that Spiritual Union or Communion forasmuch as the Sentence so given is in that particular void and frustrate And though a man justly deserveth to be Excommunicated through his sin and to be separated from the Communion of Saints yet Excommunication is not the first and chief cause thereof but his own sin and the continuance in it seeing it doth not sever him from God but declareth him to be severed through his impenitency as the Priests under the Law putting out the Leprous did not defile them with the Leprosie but pronounced them to be defiled or like the sentence of the Law which is but declared onely by the Judge upon the Malefactor So it is impenitency obstinacy and perseverancy in sin that separates a sinner from the Church Excommunication is onely the Declarative sentence thereof Ecclesiastical Discipline is the Order in the Church instituted by God especially for these two ends viz. 1. That the Ministery of God may be preserved and that all things may be done in the Church decently and in order 2. That the Conversation of every one may be looked into that such as have given offences may be amended and according to the degrees prescribed by Christ The order which the Church doth use in the exercise of her power may be comprehended in these three Verses of the eighteenth Chapter of Matthew viz. 1. If thy Brother trespass go and tell him his fault between thee and him alone if he hear thee thou hast won thy Brother Matth. 18.15 2. If he hearken not unto thee let him be again privately admonished by thee taking one or two others with thee Mat. 18.16 3. If he will not vouchsafe to hear them tell it unto the Church if he refuse to hear the Church also let him be unto thee as a Heathen man and a Publican Matth. 18.17 In Excommunication there are three Judgements to be considered viz. 1. Of God when he doth hold any obstinate Sinner guilty of his offence and so guilty of condemnation 2. Of the Church after that God hath holden him guilty for the Church is onely to pronounce and to declare him so to be not absolutely but with condition of Repentance 3. Of God again whereby he ratifies that in Heaven which the Church hath done on earth The Power of Ecclesiastical Discipline is very necessary in several respects viz. 1. In respect of the Commandment of God 1 Cor. 5.5 2. In respect of Gods glory which would be much impeached if without difference the wicked and blasphemers go in the number of Gods children 3. Lest the Sacrament of the Lords Supper be prophaned by the wicked and that be given them in the Supper which is denied them in the Word 4. For the safety of the Church which shall be punished if she permit willingly the prophanation of Christs Ordinance 5. For avoiding offence in the Church that others be not corrupted 1 Cor. 5.6 6. For the safety of sinners that they being often admonished may return to Repentance and be received again into the Church 7. For avoiding of offence among those that are without and that the Name of God may not be blasphemed nor evil spoken of nor they who are not as yet Members of the Church kept from coming into it nor the Covenant of God despised nor reproached 8. That from the sinners themselves punishments may be averted because the wicked approaching to the Lords Table eat their own damnation The difference between Church-Discipline and State-Government viz. 1. The power committed unto the Church dependeth on Gods Word the Civil power is armed with the Sword 2. In the Church Judgement proceedeth according to Gods Laws in the Civil State according to Civil Laws 3. The Church punisheth the obstinate with the Word of God yet so as it pierceth unto their Consciences The Civil State punisheth the obstinate onely with corporal punishments 4. Oftentimes the Discipline of the Church hath place where there is none for Civil Judgement and the Civil Government oftentimes hath place where there is none for Church Discipline 5. The Judgement of the Church hath degrees of Admonition before it comes to punish but the Civil Judgement proceedeth to punishment without it 6. The Church does often reverse and retract her Judgement and Punishment if there come Repentance but it is otherwise with the Civil Magistrate Touching Excommunication observe these four things from Matth. 7.6 viz. 1. The Foundation thereof it is an Ordinance of God for all obstinate enemies of God by Christs Commandment must be kept from holy things A man living in the Church may be worse in practice then an open enemy and such an one was Ishmael who for mocking Isaac the Son of the Promise was cast out of Abrahams Family that is out of the Church of God Gen. 21.10 11. For Abrahams Family at that time was Gods visible Church 2. The End thereof which is to preserve the holy things of God from pollution contempt and prophanation even the Word Prayer and Sacraments which wilful Enemies would trample upon as Swine upon Pearls And herein we may see the abuse of this Ordinance when it is made for Politique and Civil Respects 3. Who must execute this Censure of the Church namely they to whom the disposing and keeping of the holy things of God is committed that is The lawful Ministers of the Word and Sacraments but without the Exercise of this Censure which God hath given unto the Church they cannot keep those holy things pure which God hath committed unto them 4. How far this Censure of the Church reacheth and extendeth against obstinate and wilful Enemies namely to the debarring of them from the use of the Saints Communion in Prayer and Sacraments Indeed if the party be excommunicated for some particular Crime and there be hope of his Repentance because he doth not maliciously persist by wilful obstinacy in his sin and contempt of the Church then although he be excluded from Communion with them in the Sacraments and Prayer yet he may be admitted to the hearing of the Word because that is a means to humble him for his sin and to bring him to Repentance which is the end of all Ecclesiastical Censures The Censures of the Church are of three sorts all of them having their proper time and place and use and