Selected quad for the lemma: hand_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
hand_n	david_n	king_n	saul_n	6,232	5	10.0779	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64806	Panoplia, or, The whole armour of God explained and applyed for the conduct and comfort of a Christian in all his tryals and tentations : as also the dying preachers legacy in several sermons, being the last labours of the reverend author in the course of his ministry : together with certain seasonable considerations proving the lawfulness and expediency of a set form of lyturgy in the church / by Richard Venner.	Venner, Richard, b. 1598?	1662 (1662)	Wing V194; ESTC R27038	215,543	611

nor an exquisite Image or picture perfected in one day but with many Reiterated strokes cuts or carvings So the old Adam in us is not so soon slain Nor the new man so soon made up to perfection in us I have done with the substantials of devout Prayers Now as to the Circumstances of Voyce Gesture Place Time Formes of prayer and Order briefly 1. For Voyce I say publick prayer must be Vocal for the Minister is the mouth of the people Psalm 116.18 1 Cor. 4. But private prayer need not be so alwayes as we do see in the Examples of Moses and Hannah Yet the Voice is often used to very good purpose even in private prayers though not to advertise God of any thing or before to whom desires are manifest Yet to excite our Devotion as Austin and to consecrate our tongues to the praise of God to which purpose they were made Jam. 3.9 To lend our tongues to the holy Ghost in praising God and to restrain the motion of our wandring minds But in all our prayers let us be sure that our hearts do lead the way in our Vocal expressions and petitions least that be objected againstus as Esiay 29.19 Mat. 15.8 For God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit leads us in prayer to God Tertullian Non orat clamor sed pectoris intimus ardor c. 2. Avoid Battologie which is more for ostentation then intention of mind short prayers are most effectual if from the heart 3. Groans Sighs and Tears have their use Fletus Deus citius audit quam preces For the Gesture of the body in prayer this hath been very various in the prayers of holy and devout men Nor doth the Scripture confine us by any certain Rule all Gesture being sanctified hereunto For we finde some kneeling upon their Knees in prayer with Solomon and David and Christ St. Stephen St. Peter St. Paul 1 Kings 8.54 2 Chron. 6.13 Dan. 6.10 Luke 23.41 Acts 7.60 Acts 9.40 See Psalm 95.6 O come let us c. Falling prostrate upon their faces with Elijah and our Saviour Christ 1 Kings 18.42 Mat. 26.30 Standing upright as Christ and the penitent Publican as well as the proud Pharisee John 11.41 Luke 18.13 See Mark 11.25 Sitting with Elijah and David 1 Kings 19.4 2 Sam. 7.18 Lying on bed with old Jacob David Hezekiah and all sick persons confined to the Bed Psalm 6.6 2 Kings 20.2 3. Lifting up their eyes with Confidence in God as Christ did Matth. 14.19 Mark 7.34 John 11.41 Not daring to look up but rather casting them down with smiting upon the breast out of the serious sense of sinnes as the Publican did Luke 18.13 Spreading abroad their hands with Moses Solomon and those of Judah and Jerusalem Exod. 9.29 1 Kings 8.22 54. 2 Chron. 6.13 29. Esay 1.15 Walking in the field or in flight from Enemies as Isaac and David from Sauls fury and Martyrs from cruel and bloody persecutors Gen. 24.63 2 Sam. 15.31 32. Jehosaphat riding in his Chariot in a Battel 2 Chron. 18.31 Yet although there by not a set-Rule prescribed in Scripture for the Gesture Yet Right Reason will teach us to use such Grave and Reverend Gestures as may best expresse our fear of God and excite and suit with our affections in several cases as to lift up our Eyes in hope of Gods mercie and cast them down in bewailing our sinnes c. that our Bodies may conform with our Minds In publick Assemblies let us conjoin with the Church and in private prayers use such gestures as the zeal of our souls doth suggest Such Gestures Quos ardor animi imperat Being ever mindful of St. Augustines Rule That what things are not against Faith nor good Manners and have something in them conducing to better Life wheresoever we find them we do not only not disallow of them but do commend and imitate them August III. For Place for private prayers All places are warranted for private prayers John 4.21 1 Tim. 2.8 I will that men pray every where lifting up holy hands c. But that place is fittest that is freest from distraction farthest from suspition of hypocrysie For publick prayers before the Law the Patriarchs found out places where they built Altars c. which were for the convenience of the place or upon some special manifestation of God Gen 8.20 and 13.18 and 28.16 17 18. Under the Law the Tabernacle the Temple both for the Ark of the Covenant and a Type of the Messias 1 King 8.48 Dan. 6.10 11. Besides they had many Synagogues for prayer in the cities of the Levites Under the Gospel Religion is not bound to a place For our Saviour prayed in the wilderness Mount in the Temple and Synagogues Peter on the house top Paul on the sea shore The primitive Christians in the Cemeteries under better Emperours holy Houses till driven out by persecution which Decius and Dioclesian did demolish and destroy Then sumptuous Temples were raised in and after Constantines time by divers Emperours and Bishops c. True it is that in After-times divers superstitions crept in but these being purged and removed we may make use of the places as they did in the time of Constantine c. make use of Temples abused to Idolatry when the Idols were cast out and the Idolatry purged away And such places and Sumptuous Fabricks we now make use of for Order and Decency and Conveniency not for the holiness of the place per se sed tantum relative as it is imployed and used in the worship and service of God IV. For Time Non adsemper Times have turns for several business are occasional or ordinary We are not tyed to any one set hour for private prayers 1. It is not for us to err with the Euchytae the Euchites that would only pray but contemned all other Ordinances He that will do nothing else but pray as they did shall pray nothing at all to purpose They might as well conclude eating alway from that place 2 Sam. 9.10 where David said of Mephibosheth He shall cat c. as so to pray contiinually 2. Nor with the worlding that can find a time for all things but for Prayer and Devotions can spare no time at all For Prayers as they are 1. Occasional 2. Ordinary as daily Prayer like the morning and evening sacrifice of old 3. Or Extraordinary in extraordinary times of danger and distress c. And in such cases eminent men have prayed three times a day as did David Psal 55.17 and Daniel Dan. 6.10 However it is for us Non segnescere not to be dull and slothful and negligent in prayer The Ingress and Entrance of the morning our refreshings at our meals and the close of the evening do all invite us to be mindful of this duty of Prayer 5. And lastly Touching forms of Prayer you must still distinguish betwixt private and publick 1. In private prayer it is impossible for any form to answer

5.13 14 15 c. Is any afflicted let him pray Again is any sick let him take the like course prayer will save them Hence the Apostle exhorteth 1 Tim. 2.1 That first of all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obsecrationes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orationes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Postulationes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gratiarum Actiones 1. Supplications against evils 2. Prayers for good 3. Intercessions for others 4. And Thanks be for all 1 Kings good or bad Jer. 29.7 All these must be made and performed and that for all men i. e. All kinds of men Jewes Gentiles Bond Free Believers Infidels Friends or Foes Great men or mean ones publick and private Or all sorts and manners of men howsoever qualified or conditioned Especially for Kings 1. Because the most eminent and highest in Authority upon the well or ill management of whose Government much of the safety or danger of the Church Nation doth depend 2. If they be not so good men as we could wish them yet we must pray for them as Israel in captivity was to do for Babylon though not out of any special affection to such a State Yet in regard of our own interest and share in the common Rest and quietness of a Nation In which as in a Vessel wherein we are all Embarqued Jer. 29.7 Thus are Supplications and Prayers c. to be made for all Men. II. Of this you have a Cloud of instances a multitude of Examples that have led us the way in this practise of Prayer viz. Patriarchs Prophets Apostles and others mentioned in Scripture have been abundant in prayers both for themselves and others a few Examples may suffice instead of many David prayed seven times a day Psa 119.164 and praised God Daniel thrice Dan. 6.10 as also David did Psalm 55.17 Neverthelesse the great danger he was in by a Decree Anna served the Lord with fastings and prayer night and day Luke 2.37 continually as occasion was offered And our Saviour himself withdrew himself from other company and spent whole Nights in prayer to God besides his ordinary and daily Devotions Luke 6.12 to teach us vigilancy and perseverance in prayer Oh what should we do in this kind for our own Salvation seeing Christ hath spent whole Nights in prayer for us Ambrose in Luke l 5. c. 6. And how should we bewail our backwardnesse and sluggishness hereunto and herein And to this viz. To our frequent and fervent prayers we have as many promises performances in manner as we have Precepts and Presidents Commands and Examples Take a few Psalm 91.14 15. Because he hath set his Love upon me therefore I will deliver him and set him high he shall call upon me and I will answer him be with deliver and honour him Mark how love to God and prayer to him are conjoin'd and God enables us to pray and then answereth us Esay 65.24 Before they call I will answer and whiles they are yet speaking I will hear i.e. and I will be more forward to grant then they to crave more ready to answer then they to ask And did not God do thus by David Psalm 32.5 I said I will confesse c. and thou forgavest the iniquity of my sin David was in the Future God in the preter tense Daniel 10.2 Daniel was mourning three full weeks an Hand touched him c. and told him that from the first day c. his words prayers were heard This was a good Hand of an Angel or Seraphim at the least Esay 6.6 7. and how good is that God who putteth forth such an Hand for the strength encouragement and comfort of his servants And that prodigal Son Luke 15.18 He is resolving to go to his father to submit and ask mercy the father saw yet a great way off had compassion ran and fell on his neck kissed him the Father made more hast to meet him with mercy then the Son did to seek it And are not these great encouragements to this Duty and is it not thus ever Before the time cited to you Daniel was praying c. and whiles he was so employed the Angel Gabriel flies to him with an Answer Dan. 9.20 to 14 So Acts 10.44 while Peter spake the holy Ghost fell on all them that heard the Word yea when he began to speak Acts 11.15 Christ hath confirmed these Promises of God with Amen Amen John 16.23 Verily verily c. Whatsoever ye ask in my Name c. So that you may make the case general which you have Psalm 34.4 5 6. I sought the Lord and he heard me and delivered me from all my fears c. This poor man cryed the Lord heard him and saved him out of all his troubles Thus every prayer-full man To these Precepts Presidents and Promises c. you may add Reasons and Arguments in respect of I. God himself because he is the God able to save and he alone 2 Kings 19.15 to 20. Thus Hezekiah prayed and mark the answer and the successe he had v. 2 of to 37. So David Psalm 63. throughout O God thou art my God c. Because he is good and ready to forgive and plenteous in mercy unto all that call upon him Ps 86.3 4 5. to 11. This is the Nature of God Thou art good and dost good saith David Psa 119 68. Ergo we pray as he Arise for our help and redeem us for thy mercies sake Psalm 44.29 He is a God in covenant with us by a covenant of Grace Ps 89.3 I have made a covenant with my chosen c. Therefore we have recourse to him saying with the Church Esay 64.9 Behold we beseech thee we are all thy people II. Our selves and our own Estates How do our manifold wants in both 1. Spiritual and 2. Temporal Things which are continual call upon us for this Duty 1. In respect of temporal things how many miseries and sorrowes doth poor man meet with that all may say as David did Innumerable evils have compassed me about c. and I am poor and needy Ps 40.11 and have need therefore to pray as he there v. 11.13 17. With-hold not thou thy tender mercies from me O Lord c. 2. But if we have the affluence Abundance of all earthly blessings how soon may the Arm of strength be dryed up as Jeroboams was 1 Kings 13.4 and all things else turned and changed in us Our wisdom into phrensie or folly or bruitish madnesse Ahitophel 2 Sam. 17.23 Nebuchadnezzar Dan. 4.31 33. and our best perfections turned into defects sight into blindnesse hearing into deafnesse memory into forgetfulnesse c. health into sicknesse wealth into want plenty into scarcity when God doth break the staffe of Bread Ezek. 4.16 By either 1. Preventing us of Bread Or 2. Changing the vertue of it and other food so that we shall eat and not be satisfied Hos 4.10 peace into trouble and life into death and if all these be