Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	prayer_n	spirit_n	supplication_n	2,281	5	11.0765	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A48445	Some genuine remains of the late pious and learned John Lightfoot, D.D. consisting of three tracts ... : together with a large preface concerning the author, his learned debates in the assembly of divines, his peculiar opinions, his Christian piety, and the faithful discharge of his ministry.	Lightfoot, John, 1602-1675.	1700 (1700)	Wing L2070; ESTC R12231	207,677	406

Heart and trembleth at my Word I will look to such have a friendly Regard and Respect to him Nay I will come and converse and sup and dwell with him This was David's Desire Psal. ci 2 Oh when wilt thou come unto me I will walk in my House with a perfect Heart I will walk in my House when wilt thou come and walk and dwell with me Now this Communion 'twixt God and Saints we may consider in the Rise of it the Nature of it and the Means and Manner of it I. The Rise of it It ariseth from the Union that is 'twixt God and the Saint We can never have Fellowship with God unless we be at one with God Abraham was the Friend of God and so he and God conversed There is no Communion 'twixt Enemies Es. lix 1 2. Behold the Lord's Hand is not shortned that it cannot save neither his Ear heavy that it cannot hear But your Iniquities have separated between you and your God and your Sins have hid his Face from you that he will not hear Why is God such a Stranger to you You are his Enemies But turn to me saith the Lord and I will turn unto you Es. i. 16 17 18. Wash ye make you clean put away the Evil of your Doings from before mine Eyes cease to do Evil learn to do well seek Judgment relieve the oppressed judge the Fatherless plead for the Widow Come now and let us reason together II. The Nature of this Communion is that God imparts himself to the Saint and the Saint to God I your God you my People There is no Strangeness 'twixt them They do freely give up Hearts one to another as they that are in Friendship and tell their Minds one to another III. The Means of this Communion is by God's Ordinances and by his Spirit 1. It is impossible to have Communion with God but by way of his Ordinances the Word Prayer Sacraments and Meditation upon all Communion is more than Union A Man in walking holily walks in Union with God but to come in Communion or converse with God is something more Two Friends apart are at one but their Converse together is by Letter or Conference 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Set-Festivals signifie Meetings also People meeting in Communion with themselves and with God in these Appointments Thou meetest him c. Es. lxiv. 5 As it is impossible to have Union with God but in virtue of his Covenant so to have Communion but in the Administrations of the Covenant Exod. xxiv 11 And upon the Nobles of the Children of Israel he laid not his Hand Also they saw God and did eat and drink By virtue of the Covenant spoken of just before they were at Peace with God so that he laid not his Hand on them and by the Administration of the Covenant they were in Communion They eat and drank with him There is a further striving in Attendance upon Ordinances than meerly to do Work to hear to patter out some Prayers and the like but to taste and feel God in his Word to send up the Heart to God and to lay hold on him Do you not do it here and in your Closet in Prayer and in Reading This is not to draw near to God and hold Communion with him How heartily doth a true Saint pour out his Heart tell his Mind to God his Failings his Wants as one Friend to another This is the reason why we should pray tho' God knows our Wants Your Heavenly Father knows that ye have need of these things Why then have we need to tell him That we may shew our Communion with God and that we trust him with our Hearts and Estates How doth a true Saint lay hold on every Word of God as Benhadad's Servants by Ahab's Oh! this Instruction this Reproof this Exhortation is God's Mind to me This is as a Letter or Message sent to me for my Good He owns God as in Love and Friendship imputing his Mind to him This is Communion with God in Ordinances to tell God all our Soul in Prayer to taste the Mind of God to us-ward in hearing and Attendance upon Sermons But 2. Communion with God is by his Spirit 2 Cor. xiii 14 The Grace of our Lord Jesus Christ and the Love of God and the Communion of the Holy Ghost be with you all What does the Apostle wish for in these Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Communion of the Spirit That they always may have the Fellowship of the Spirit and also by Communion of the Spirit Fellowship with God Take one Example Rom. viii 26 The Spirit it self maketh Intercession Where is this Spirit In Heaven No the Spirit of God in the Soul stirring up and enlarging the Heart The Spirit of Grace and Supplication Zach. xii 10 Here is the double Communion of the Spirit spoken of the Spirit always with the Saint and the Spirit helping him to converse with God in Prayer bringing the Heart and God together The Spirit maketh Intercession Oh! how comfortable are the Prayers of a Saint He hath a twofold Intercessor Viz. The Spirit in his Heart enabling him to pray and Christ in Heaven praying or interceding for him So for Communion in other Ordinances The Eucharist is called the Communion not only of Receivers among themselves but of the true Receiver with God and Christ. God in it holds out the Benefits of Christ. The Holy Receiver by the Spirit and Grace of God thanks him for those Befits takes hold of them and receives them at the Hand of God and tastes the Sweetness of God's Gifts in them So in Hearing the Heart owns God speaking counselling comforting Oh! this is the Voice of my Beloved And the Heart all along gives up it self to God's Counsel Correction and Administration This is Spiritual Communion with God in his Ordinances Besides what I have already said upon this Argument consider but two Expressions whereby Scripture sets forth the Union of a Saint with God and then judge of the Communion I. Under the Notion of Marriage 'twixt the Soul and God Es. liv 5 For thy Maker is thy Husband the Lord of Hosts is his Name Hos. ii 19 I will betroth thee to my self for ever Oh! what Tydings are these to a poor Soul The Lord espouse it be an Husband to it Awake up put on thine Ornaments O my Soul Behold thy Bridegroom coming go forth to meet him Ah! dull dirty Souls of ours why do we sit among the Pots and marry our selves to Earth and Dunghills when a Soul may have the Lord for an Husband and be espoused to him for ever Now Experience tells what Communion there is 'twixt Wife and Husband as well as Scripture tells us what Union Communion of Heart of Estates of Affections neither is their own but one another's Such is the Communion 'twixt a Holy Soul and God They are married together their Hearts as I may say are interchanged and intirely each others Hos.

to Die Because I have newly fallen into a Sin and the Lord I see is offended at it and it is worse than Death to me to be taken away in the Lords Displeasure Jacob had newly fallen into the Sin of Distrust upon his Fear of Esau and his Faith was shaken And for this he saw God was come forth against him in Anger And how terrible was it to him to be cut off by God in Anger He wept So did David Psal. xxxix 12 Hold not thy Peace at my Tears And he made Supplication And his Supplication was much to the like Tenor with that of David in the Verse after O spare me a little that I may recover Strength i. e. That I may recover the Strength of my Faith and the Assurance of God's Favour X. An Inquiry into the Reason of Hezekiah's Tears upon God's Message to him that he must Die EZEKIAH is Sick of the Plague and hath Tidings from God that he must Die of it He receives the Tidings with much Bitterness and Passion He turns his Face to the Wall he Prays he weeps he weeps sore And though it be not exprest yet it may very well be conceived out of his Carriage and the Issue upon it that the Tenour of his Prayers and Tears was that God would spare his Life Esa. xxxviii 2 3. Then Hezekiah turned his Face to the Wall and Prayed unto the Lord and said Remember now O Lord I beseech thee how I have walked before thee in Truth and with a perfect Heart and have done that which is good in thy Sight And Hezekiah wept sore Why Hezekiah why weepest thou Art thou so unwilling to part with the World No his Mind hath never been upon the World but upon Religion and God Art thou not fitted to Die and meet the Lord Why He was never unprepared Was he afraid of Judgment and that his Lot in the other World would not be good He was secure against that for he fears not to Appeal to God Remember Lord how I have walked before thee Why What ailes the Man that he Weeps so sadly Many and many a Thousand Men of a less gracious Temper than Ezekiah have taken the Tidings of Death with a great deal more Patience and less Passion And what ails him to take it so bitterly Certainly no bare Concernment of his own either in fear of his Soul or of his Body In truth the main Concernment that moved him was the Concernment of God Our Saviour once said Weep not for me but Weep for your selves Ezekiah weeps not for himself but as I may say he weeps for Christ he weeps for God for the Cause Interest and Concernment of God For I. It was sad for him to think that he must Die of the Plague a dreadful Disease that destroys suddenly and fearfully that separates from the Comforts of Friends and that seems to carry with it Tokens of the Anger of God And it might very well be bitter to him to think of being taken away with a stroke that sounded somewhat of God's Anger But this was not all Wicked and Profane Ones would be ready to scoff at his Piety and Reformation if he were taken away by so fatal a Stroke See this is he that hath kept such a Coil in pulling down Altars purging the Temple and setting up of Religion and now behold what is become of him He has God's Tokens upon him Signs of his Anger and dies not the Common Death of all Men but by the fearful Stroke of the Plague It is no wonder if the horror of such Blasphemy as this against Religion set very sadly upon the Heart of the good Man And he was afraid ungodly VVretches would take occasion of such Blasphemings from the fatal manner of his Death And thus it is the Concern of God and his true Religion and not fear of his own Carcase that did stick so much upon this Holy Man's Thoughts under his dangerous condition A very pertinent and needful Desire for every Christian to beg of God that his Death may not be such as to open the Mouths of Wicked Men to Blaspheme God and Religion II It was sad to Hezekiah to Die before he could see Jerusalem and the People of God intirely delivered from their Danger If you well compute the Times of this King you will find that that very Year that Senacherib was so busie and cruel against the Cities of Judah and Jerusalem was the Year of Ezekiah's Sickness And observe that Passage of Esay to him foretelling him of his Recovery and of Fifteen Years added to his Life Esa. xxxviii 6 I will deliver thee and this City out of the Hand of the King of Assyria It appears there was danger abroad and it grieved the good Man to the Soul to be taken away before he saw any Deliverance A very just Cause to beg of God to spare Life And it shews that a Man does it not out of bare love of Life or of the World if he Pray to God with Submission to his Will to prolong his Life that he may See the Good of his Afflicted Chosen and may rejoice with the Gladness of his Nation and Glory with his Inheritance as is the Psalmist's Petition Psal. cvi 5 III. Ezekiah was now but Nine and Thirty Years Old in his Strength and Prime Young in Comparison of the Ages at which divers then Died. And certainly you can hardly fancy a more probable Reason of his Unwillingness to Die that related to him than this that he thought he had not done enough for God He desired to be yet spared that he might Reform more set up Religion more do more for God and his People A Holy and Blessed desire that aimed at God and his Honour and his Peoples Good regarding nothing the bare Life of this World or his own Carcase in comparison of this Much like is that Psal. lxxi 18 Now Lord when I am Old forsake me not until I have shewed thy Strength to this Generation That I may more Praise thee more impart the Knowledge of thee and thy Power to this Generation and those to come DECAD II. I. An Inquiry what Strength that was David requested when he prayed to God to spare him that he might recover STRENGTH Psal. xxxix 13 WHAT David's present Affliction was we cannot tell whether Sickness of Body some Dejection of Spirit or some sore Trouble from his Enemies It seems most likely to be some sore Sickness of Body at which his Enemies would rejoice and so add to his Trouble Imagine it his deadly Palsie in his old Age when he could feel no Warmth either from his wearing Cloaths or Bed-Cloaths Be it which it will do we think he prays heartily for the Recovery and Strength of his Body Doubtless more especially for refreshing and strengthning in Soul before God should take him That which is rendred Recover Strength in the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which Word is translated by