Selected quad for the lemma: grace_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
grace_n	prayer_n	spirit_n	supplication_n	3,599	5	11.3996	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A25294	The substance of Christian religion, or, A plain and easie draught of the Christian catechisme in LII lectures on chosen texts of Scripture, for each Lords-day of the year, learnedly and perspicuously illustrated with doctrines, reasons, and uses / by that reverend and worthy laborer in the Lord's vineyard, William Ames ...	Ames, William, 1576-1633.	1659 (1659)	Wing A3003; ESTC R6622	173,739	322

obedience For otherwise in all believers is found such a perfection or integrity and sincerity as is opposed unto fainednesse and dissimulation and such as is opposed unto halting or lamenesse by which some duties seem to be looked after but not all and such a perfection also as is opposed to lukewarmnesse For all believers both worship God sincerely and desire to keep all his Commandments and pant after a compleat obedience also Yet the Law is not for this proposed to us in vain though we be unable to keep it fully For hence we understand 1. What is our duty 2. What are the defects under which we lie 3. What we may require of God to wit that we may be freed from guilt renewed to a performance of duties 4. That we have a mark set us whereat we may aim in all our endeavours 5. That we may in part take notice of the perfection of that life which we shall enjoy in another world The forty fifth Lords day On Ephes. 6. 18. Praying alwayes with 〈◊〉 prayer and supplication in the Spirit and watching thereunto with all perseverance and supplication f●…r all Saints THe Apostle after explication of our spiritual armour which every Christian ought to furnish himself with addes exhortations to prayers by which this spiritual armour is taken up put on strengthened made sure and of proof and is encreased In the Exhortation it self several things are expounded as the Duty of praying which duty is declared 1. By a distribution with all prayer and supplication 2. From the adj●…nct of time alway or at all times 3. From the ob●…ect unto whose good these prayers are to serve to wit not onely for our selves but for all Saints 4. From the efficient cause by the Holy Ghost 5. From its singular manner that must accompany it which consists in watching and in perseverance Doct. 1. Prayer is amongst those p●…incipal duties which ought to be had a care of by us It is hence gathered from the Text because the Apostle so carefully urgeth it Reas 1 Because it gives very great glory to God for God in all our prayers is acknowledged the principle and fountain of all our good Reas. 2. It contains mans greatest subjection and homage to God 1. Because it seeks all things of free gift and grace 2. Because the soul and conscience themselves are prostrated before God and cast at his feet as it were when we pray Reas. 3. Because by prayer we receive all the spiritual gifts of God Reas. 4 Because by the same we sanctifie to our selves all the corporal gifts of God Reas. 5. Because by Prayer we flie unto God that in him we may be secured from all evill Reas. 6. Because we have most sweet communion and communication of the grace of God in the exercise of Prayer Reas. 7. Because in Prayer either expressely or implyed we give up our selves unto God so as after and from prayer we rise more obliged and bound to God than we were before because all Prayer hath alwayes adjoyn'd to it some promise of thankfulnes for hearing our prayer and granting our desires Use Is of of Exhortation that we may more and more give our selves to this holy exercise of Prayer as well in publick as in private Unto which care many considerations ought to stir us up As first That holy Prayer is so acceptable to God that in Scriptures it useth to be called Incense or Perfume and Sacrifice 2. In that it is so proper to the godly that in Scriptures godly men and such as call upon the name of God are without difference put for the same 3. In that it is so inseparable a fruit of the holy spirit dwelling in the heart of a believing man that from thence it is called the spirit of Prayer and Prayer is almost the same to spiritual life as breathing is to naturall or animal life Moreover that by prayers we best resist all sort of temptations whence also it is that we are bid resist the Devill by Praying and to pray and watch that we fall not into temptation Lastly in that all grace is stirred up and increased by the exercise of Prayer Doct. 2. In prayer we ought to exercise our selves in all the kindes and sorts of it This is hence gathered in that the Apostles exhorts us here to all prayer and supplication and thanksgiving Reas. 1. Because our manifold necessities as well in respect of evils wherewith we are pressed as in respect of good things that we want or for receiving whereof we ow thanks as also the necessities and occasions of others unto whom we ow this duty of Prayer do require manifold sorts of Prayer Reas. 2. Because by this means not one onely or another but all the graces of God are put forth and exercised in us according to their proper objects and natures Reas 3. Because God by this means is many ways glorified of us Use Is of Direction that we rest not on forms of Prayers as if the saying over of such were enough for the fulfilling of our duty in general because according to divers occasions we ought to betake ourselves to divers manners or wayes of Praying Doct. 3. In Godly prayers the holy spirit exercises a speciall power of his own From the words by the holy spirit Reas. 1. Because we of our selves know not neither how nor what to pray for And although we be taught about such things in the word of God yet for the practise it self a special direction of the holy spirit is requisite Reas. 2. Because our weaknesses are so many in the exercise of Prayer that they must be helped by the holy spirit Reas. 3. Because no prayers can be holy and acceptable to God unlesse they come from the holy Spirit Use Of Direction that in making our prayers we trust not to our own wit and volubility of gifts and to our own strength but that we rely alwayes on the grace and help of the Holy Spirit Doct. 4. In some sort or other we ought alwayes or at all times to be praying From the words Praying alwayes Reas. 1. Because we ought always to have a praying disposition of minde or a mind ready to pray For in this consists the right disposition and ordering of our minde Reas. 2. Because we ought to take all just occasion of this exercise of Prayer Reas. 3. Because we ought not to passe over our set and established times of prayer Use Is of Reproof against such as are so far from this exercise that they cannot onely passe over whole dayes but weeks also without any serious thoughts of Prayer Doct. 5. The manner of Praying is as much to be taken care of as prayer it self This is here gathered in that watching unto prayer is commanded in the same manner with prayer Now watching unto Prayer belongs unto the manner of Praying and in some sort it contains all things that belongs unto it For First We ought to watch before

sacred Institutions were delivered to the Church and that for the same authority they are by all men to be received and acknowledged with religious subjection of soules and consciences thereto The reason of this consequence is because however supplication useth to be made in some parties name without respect had to his authority and power and with respect onely to the grace of God to whom we make our supplication yet when an Institution is published as a Law and proclaimed in the name of this or that party the authority and power of him in whose name this was done is alwayes declared and is used as a sanction or means to make inviolable the Institution Reas. 3. Because an operation truly divine and an omnipotency is heer attributed to these three while they are set out and acknowledged as the authors of all the spirituall good things which are imparted to the faithfull and in Baptism are signified and sealed For in vain had mention been made of their name and authorities in that solemn promise unless they had the power and faculties to perform and perfect the things promised Reas. 4. Because in this place we are taught to invocate the Father the Son the holy Spirit that by their grace and power Baptism may have its due effect in the same manner almost as the same is done in the Apostles salutation The grace of our Lord Iesus Christ the love of God the Father and the communion of the Holy Spirit be with you all And the reason of the variety or little difference that is between the these formes seems to be this that in Baptisme where authority and power are regarded there the first place is given to the Father but in the salutation aforesaid where regard is had to the receiving consolation whereunto none doth attain unless he first come to Christ lay hold of his grace that by him he may be reconciled to the Father and made partaker of the Holy Ghost there in the first place mention is made of the grace of Christ and then afterwards of the love of God the Father The strength of this whole argument hangs on this that invocation of or praying to and the worship of God belongs to none but to God alone Reas. 5. Divine honour and glory are not onely here given to the Father but also to the Sonne and to the Holy Ghost in as much as all baptised in these names are directly consecrated to these three that they may alway live unto the Father Son and Holy Spirit And hence are these Apostolick phrases wherein the faithfull are said not onely barely to live to God but also to live to Christ the Sonne and to the Spirit of God This reason is confirmed from hence that neither it is lawfull wholly to consecrate ones self to any other but to God and this also is the Tenor of the New Covenant that God be acknowledged for our good and we be to him for ever his people Hence also hangs the direction of our whole life that we may alwayes have this proposed to our selves to be serviceable to his glory in all things whereunto we were consecrated from the beginning Use Of Instruction that we may alwayes keep this rule of Christian Faith safe pure and unviolated against all the gates of hell as the chief principle and foundation of salvation on which both our Baptism and all things that in our Baptism are signified and sealed do depend Doct. 2. The divine essence and all its essential attributes and all divine workes external equally agree to the Father Son and Holy Spirit It is gathered from the Text. Reas. 1. Because the same name the same honour the same power and glory is attributed to the three Reas. 2. Our Faith is here in like manner directed towards all as the same in Father Son and Holy Spirit Reas. 3. All things that belong to the divine essence are such as can neither be multiplied nor divided nor admit of variety of degrees for their immensity and perfection If therefore at all they agree to the Son and Holy Ghost as that they do is apparent from what hath been said it must needs be that they agree to them idemtically that is in the greatest equality they are one and the same Use Of Direction That in exercises of our Faith Hope Charity and in all parts and appurtenances of religious worship and the practise of godliness we lift up our mindes as much as can be not onely to the name of God in common but distinctly to the name of God the Father the Son and the Holy Spirit as equally in all our addresses to be honoured and celebrated Doct. 3. Between these three persons there is a certain distinction as to the form and manner or order of subsisting It is gathered from the Text because they are disposed or set in a copulative enunciation For if there were no distinction between them then would that copulative be impertinent and it would have no more ground for it than if one should say in the name of the righteous God and the mercifull God and the omnipotent God c. Which are not to be taken in propriety and rigor of conjnction but exegitically They differ then from the essence as essential or substantial concretes do from their abstracts They differ from themselves as relatives and some wayes as unlike this unlikeliness or dissimilitude is in certain as it were of their individuant and characteristical proprieties which are not inherent qualities but relative affections or properties As to the point of order the Father is the first the Son the second the Holy Ghost the third not in order of time or of nature properly so called but in order of origination Hence is it that such works wherein the beginnings of things are most apparent are attributed to the Father by appropriation as the creation But those things wherein the second and successive dispensations or procurations are most conspicuous are attributed to the Son as redemption and such wherein the perfection and last consummation are manifest are attributed to the Holy Ghost as our sanctification and glorification Use Of Direction That as well in receiving such blessings as are bestowed on us by God as in performing the duties of Religion and Obedience we have regard to 〈◊〉 observe this distinction as much as may be to the glory of God and our own consolation For this is every way a divine meditation whereby the hearts of the faithfull are singularly affected and lifted up if they well ponder with themselves that in the descent or coming down on us of Gods benefits whereof we are made partakers the beginning is taken from the Father the progress is by the Son the accomplishment is through the Holy Spirit And morever the ascent or sending up of our duties to God which we ow to him the beginning is taken from or through the Holy Spirit the progress is made by the Son and

prayer that we may so prepare our selves thereto as all hinderances may be removed and we our selves get a fit disposition of mind and spirit Secondly In prayer we must watch against lukewarmnesse want of reverence wandring thoughts and the like Thirdly After prayers we must be watchfull against forgetfulnesse and slothfulnesse whereby we come short of the fruit of our prayers neither indeed for our carelesnesse ought we to expect any Reas. 1. Because in every moral action the manner of doing is of greatest weight by which it onely is that we not onely do that which is good but do it well Reas 2. Because in prayer after a special manner we are in Gods presence in whose sight how we behave our selves is a matter of no small concernement Reas. 3. Because a corrupt manner of praying sometimes not only blasts the power of our prayers but also makes them to be turned into sin to us Use Of Direction that we may have a care of all such things as make for the right manner of praying such as are Faith Humility Zeal or Fervour and Constancy The forty sixth Lords day Mat. 6. 9 10 11 12 13. Verse 9 After this manner therefore pray ye Our Father which a●…t in Heaven Hallowed be thy Name 10 Thy Kingdome come Thy will be done in earth as it is in Heaven 11 Give us this day our dayly bread 12 And forgive us our debts as we forgive our debtors 13 And lead us not into temptation but deliver us from evill for thine is the kingdome and the power and the glory for ever Amen THis prayer was dictated by Christ and for this reason ought chiefly by all Christians to be had in esteem as coming from him that was the wisdome of God it self which therefore both knew well all our necessities knew also most perfectly what the will of God is towards us And it was dictated that it might be an example or pattern of all Prayers that we ought to use not that we should be bound up to this very frame and form of words however it may also be freely used by us For we read not that this very form of words was used by the Apostles though otherwayes divers Prayers of theirs are mentioned as well in the Acts as in their Epistles This Prayer is made up of certain Petitions whereunto are adjoyned a foregoing Preface and a following Conclusion The Preface is in these words Our Father wh●…ch art in H●…aven And herein is proposed and commended unto us a certain description of God to whom our prayers are alwayes to be directed This description sutably to its occasion that is unto praying layes out unto us those perfections of God which are most needfull to be knowne and considered of us for a devout calling upon his name And because nothing makes more for this than that we be assured of Gods goodnesse and good will towards us whereby he intends good to us and of his power whereby he is able to do all that he pleaseth in Heaven or on earth Therefore ●… The goodnesse of God is declared by that title of Our Father And 2. His greatest power and majesty is designed in these other words Which art in Heaven He is called Father not onely from the benefit of creation and providence whereby as with a Fatherly care he provides for us in all things but chiefly also for the benefit of adoption whereby of his special favour he chuses us to be of the rank and number of his sons And he is said to be in Heaven because in Heaven especially the third Heaven he manifests his ma●…esty as it were in his royal throne amongst the blessed and glorious spirits and from thence he sends out his Word as a royal declaration of his will through all parts of the world for the powerfull effectuating of all and every thing that he wills or pleaseth Doct. 1. Some preparation of minde is necessary for ●…ight making of our prayers This is hence gathered in that a preface is here used and that such a one as directly makes for preparing of our mindes that we may make our prayers the more directly before God Reas. 1. Because so great is the majesty of God that to appear before him and rashly as it were to rush into conference with him and so negligently without any care of our fitnesse and predisposition to it would be such an indignity as it were great incivility and want of wisedome to use towards any worldly Prince or great man Reas 2. Because so great is our weaknesse that unlesse our mindes be strengthened by some religious meditation they will never lift up themselves to God so as becomes them Reas. 3. Because so great is our unworthinesse that hardly can our mindes be raised up to consider and believe how our prayers are heard of God unless we seriously meditate on the favour or grace of God and his promises U●…e Of Direction how we ought to dispose and settle our selves to prayer namely by such a preparation which chiefly doth consist in two things 1. In calling away of our minde and thoughts and cares from all other things not onely unlawfull but otherwise lawfull though worldly during that time and exercise 2 In setting of our mindes and thoughts and affections on heavenly things and that according to that occasion which our prayers in general and in their special and particular natures give us Doct. 2. God alone by religious prayer is to be called upon This is hence gathered because in this most perfect pattern of Christian prayer we are not taught to call upon any in that kinde but whom we may call Our Father which art in heaven Reas. 1. Because prayer is so divine a worship and gives so much glory to the party that it is made to that without idolatry it cannot be offered to any creature whence also in Scripture every where it is called a sacrifice which the very Papists themselves confess cannot be offered but to God alone Reas. 2 Because no creature can sufficiently know our prayers to wit as they come from the heart and not from the mouth onely R. 3. Because no creature can always every where be present to hear prayers where they are made Reas. 4. We cannot religiously call on such as we do not religiously believe in Rom. 10. But we may not religiously believe in a creature I●…r 17. 5. Use. Of Resutation against the perverse superstion of Papists Doct. 3. In all our prayers we ought to come unto God with confidence as unto our Father It is gathered from the word Father Reas. 1. Because prayer in its most inward and essential nature is an action of affiance and trust For we seek nothing from God but out of trust and hope grounded on his promises Reas. 2. Because we ought to strive unto this that we our selves may be accepted of God as his sons that so we may know that our prayers will be accepted of him And