Selected quad for the lemma: prayer_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
prayer_n	able_a	new_a	zion_n	72	3	11.5069	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A79477	Sions memento, and Gods alarum. In a sermon at VVestminster, before the Honorable House of Commons, on the 31. of May 1643. the solemne day of their monethly fast. By Francis Cheynell late Fellow of Merton College in Oxford. Printed and published by order of the House of Commons.	Cheynell, Francis, 1608-1665.; England and Wales. Parliament. House of Commons. aut	1643 (1643)	Wing C3816; Thomason E55_13; ESTC R16225	52,682	55

see what reason we have to Protest against that Babylonian sacrifice in the Masse You have now received the knowledge of this truth and if you sinne wilfully after you have received the knowledge of the truth it is principally meant of this truth there remains no more sacrifice for sinne because ye have wilfully and maliciously rejected the Onely All-sufficient Sacrifice of Jesus Christ trusting upon some other Sacrifice that of the Masse or the like and done despite to the Spirit by a most malignant contempt of the witnesse of the Spirit What argument can be more prevailing to perswade us to hold fast the Profession of our Faith the Protestant Faith lest we fall from a coldnesse and neutrality in Religion into a desperate malignity and unpardonable Apostasie Away with Babylonish Gestures Names and Titles Rites and Ceremonies away with Babylonish Garments too our professed Babylonians begin now to air the mouldy Copes they wear the Babylonish Garment that they may have the wedge of gold and in their own phrase they dissemble under a Cope and are if you will beleeve them Protestants in their Hear●s Our Prophet Zechariah will informe you how to deal with these men Put them into an Ephah that they may be kept within compasse within their bounds by severe discipline and clap a talent of lead a weighty censure upon the mouth of the Ephah Zech. 5. 8. Let the Ephah be lifted up on high between heaven and earth verse 9. that is let the sentence be so Publike that all may take notice of it and then let the Ephah be carried away quite out of Sion and let an house be built for it in the land of Shinar that is Babylon ver. the 11th let their Habitation be there from whence they drew their Corruption for there they may settle upon their own Base their own Lees their own corrupt Principles If such as are Notorious and Incorrigible were Excommunicated by an Assembly of Divines and some Civill-punishment inflicted upon such as are within your reach by an Ordinance of Parliament the sinne would not be Nationall men would see and fear and do no more so wickedly in England For the sharpest punishments are inflicted onely {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} by way of Prudence for terrour and reformation not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} by way of retribution for no punishment inflicted by man can possibly countervail a sin against God 2. Make Gods Authority your Foundation build upon it it is an Impregnable Rock though the windes blow the rain beat the waves roar and dash themselves into Foame yet your House wil stand and your Orders can never be disanulled if built upon the Rock Make Gods word alone the Rule of Reformation and keep close to your Rule and then all your Orders will be acknowledged to be Responsa prudentum and such as deserve to be Rescripta Principum this is the way to make your Orders prevail not onely by your Authority but by their Own Authority 3. Pray for the Holy Spirit for the Spirit gives both Light and eyes You will meet with so many new sinnes new dangers new temptations new mercies new troubles that you had need beg hard for a spirit of Prayer that you may be able to make new Prayers every hour severall Prayers upon severall occasions Sion must prevail by Prayer Sion was the Mount of Prayer there was the house of Prayer this is as they use to call it in some Reformed-Churches a Prayer-day but every day must now be a day of prayer extraordinary prayer we must spend more time then ordinary in our private devotions Get ye up to Mount Olivet and there pray for Mount Sion joyn heads and purses and forces and prayers together Josuah's sword will not prevail without Moses his prayer Be of good comfort though your enemies can out-swear you yet they cannot out-pray you If they be a thousand thousand strong and march against you with all their might Call upon the Name of the Lord and rest upon your God Asa did so and by the prayer of faith prevailed against a thousand thousand Ethiopians and three hundred Chariots 2 Chron. 14. 9 to the 12th verse Oh send to France and Ireland and Germany for their experimentall Prayers 4. Humiliation is an excellent Preparative for Reformation and there is no duty more pertinent to the Text and proper not onely for this day but for these times In those dayes and in that time saith the Prophet Jeremy the 50. Chap. and the 4. verse what times what dayes why when the children of Israel shall come out of Babylon they and the children of Iudah together going and weeping they shall go and seek the Lord their God Honourable and Beloved let us this day seek our God with tears if ye would be Princes with God and have power with him as Prince Jacob had you must weep and make supplication in Bethel the house of God there God will be found and there here he hath spoke with you to day read the twelfth of Hoseah the third and fourth verses Blessed be our great God who did put it into your hearts to draw up a Catalogue of the sins of this Nation O that you would weep over every sin in that Catalogue before you sleep O let us read our sins in those miseries which are come upon us We have nourished Malignant lusts within us which rebell against the spirit and fight against the soul we have made sport past-time with those sins which shed the blood of the Lord Jesus O let those sins draw tears from us which drew blood from Christ We have grieved the holy Spirit and therefore well may the Spirit refuse to comfort us who haue grieved him Well may the God of heaven bathe his sword in our blood and make the land ●at with our carcasses for we have forfeited our very Estates and lives we do not deserve one bit of bread or drop of water justly may God feed us with the bread of sorrows and give us tears to drink We would not serve God with joyfulnesse for the abundance of all things and therefore well might God send us to serve our enemies in the want of all things Deut. 28. 47 48 Behold the heaven is as brasse and the earth as iron because we have had a brazen brow and there is an iron sinew in our necks we have gone on impudently and stubbornly in our sinnes Gods Doctrine hath dropped as the raine and distilled as the dew but not as the dew upon the tender herbe for our hearts have not been tender our lives have not been fruitfull well might our unfruitfulnesse be the cause of the lands barrennesse We have abused Gods blessings for the maintenance of our pride luxury wantonnesse we have sought against God with his owne blessings and therefore he hath good reason to disarme us Oh let us weepe for Ireland weepe for England weepe for the King

Pardon and a gracious acceptation if we were not first justified our works would not be accepted nor rewarded Because our persons are accepted in Christ therefore our works are rewarded for Christ that imperfect righteousnesse of works which we have doth wholly depend upon the righteousnesse of faith now the imperfection of our righteousnesse is pardoned the sincerity of our obedience is accepted and yet we are not justified by our own sincere obedience no not in part but are onely and wholly because perfectly justified by the compleat and perfect obedience of Iesus Christ We must then trust with our whole soul to the obedience of Iesus Christ and not trust at all to any good quality infused into us or good works wrought by us for our Iustification This is the pure Protestant Religion commended to us in the second Chapter In his third Chapter he doth largely explain the office and use of Faith because Faith is the instrument of our justification and we can never keep the unity of Faith in the bond of Peace if we do not agree about the Nature or the Offices and use of Faith I am sorry I must lay aside this Book but if you will be pleased to take it up I may conclude my Epistle onely give me leave to renew my suit to you concerning a Nationall Covenant a Nationall Thanksgiving a speedy and free Assembly If the Prelaticall men are displeased that so many Bishops are passed by let them remember what the Archbishop of Canterbury saith That there have been some corrupt crafty Bishops who by plots and tricks have disturbed all Synods and most Councels Astutos veteratoriae improbitatis Episcopos qui ar●ibus suis ac dolis omnia Concilia perturbabant I shall conclude all with that Prayer which I used at the Fast Lord never was there any Kingdom that made an higher Appeal to thy Majesty then our poor Kingdom hath made Both sides appeal to thee not onely by a Warre but a Protestation Lord be pleased to decide the Controversie let that side prevail which doth most sincerely desire thy glory the Kings good the Kingdoms welfare by an happy Reformation and a Christian Peace I am sure you will say Amen to the prayer of Your daily Oratour at the Throne of Grace FRA CHEYNELL Courteous Reader SOme passages in my Sermon have reference to a little treatise which I lately published about Socinianisme in that booke you will meet with much Latine which is not translated yet if you turne over but the first foure or five leaves you may without the helpe of Latine if you read attentively pick out the scope of the book some quotations were scholasticall and would not beare English some are full of blasphemies others there are that will seeme superfluous to any but a scholar who delights to know every circumstance Be pleased to read the booke the Sermon and Epistle beleeve and obey the Scriptures and prepare for Martyrdome we know not how soone we may be called to seale the truth with our dearest bloud lend the Author thy patience and thy prayers F. C. A SERMON PREACHED AT THE late Fast before the Commons House of PARLIAMENT ZECHAR 2. 7. Deliver thy self O Zion that dwellest with the daughter of Babylon BEhold two Nations two manner of peodle strugling in the bowels of this Text and Kingdom Jacob and Esan Sion and Babylon Now the Kingdom lies groaning in its throws and pangs in its agony and bloody-sweat let us fall into a devout agony and penitent sweat if we cannot sweat blood let us sweat tears let every pore of our body be a weeping eye a crying a praying mouth to beg a safe delivery for our labouring Mother who travails in the anguish of her spirit Let us intreat God to comfort England as he did Rebekah Genes 25. 23. And the Lord said unto her Two manner of people shall be separated from thy bowels O let us pray that either Babylon may be separated expelled out of the bowels of Sion or Sion delivered out of Babylon When the poor Iews were prisoners in Babylon by the rivers of Babylon there they sat down and wept and wept amain when they remembred Zion Psal. 137. 1. Oh for Ieremies tears and Ieremies spirit that we might write another book of Lamentations to bewail the miserable security of this present age Sion sits down by the rivers of Babylon the waters of strife and rivers of Confusion and shall there be no fountain in our Head or Heart no penitent streams flowing from our eyes The God of heaven make this marble sweat that we may not keep a Mock-fast to day with dry eyes and hard hearts Come let us blow off the ashes from our zeal let us enflame our hearts with sad but servent devotion Sure if as Heraclitus dreamt our soul were but an Exhalation the heat of our devotion would melt it into one indivisible tear Our soul would be its own tear and we might well weep out our eyes and souls together on this day of tears Oh let us remember to joyn Zecharies zeal with Jeremies tears let us lie upon our faces to day but up up to morrow the Prophet cryes Ho Ho in the verse before my Text to awaken and enflame your zeal and indignation against Babylon Come ●pread abroad like the four winds of heaven saith the Lord Deliver thy self O Zion c. In the words observe Zions bondage and Zions deliverance Zions Memento and Gods Alarme Zions Memento to put her in minde of her sad condition she was yet in the house of Bondage like Galba's wit she had but a foul habitation an ill seat and worse neighbours Zion that dwellest with the daughter of Babylon But that 's not all it is not a bare gentle Memento in a still voice Heus heus divinum {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Heark heark God himself sounds an Alarme Zion's fast asleep she snorts again and therefore the Prophet lifts up his voice and cryes So Ho O Zion awake awake rouze up thy self out of thy secure pleasing dream Thy soul is asleep awake quicken thy spirits put on strength O Zion put forth thy strength use all possible diligence for thy redemption and Deliverance Deliver thy self O Zion c. The Text at first glance presents these two Propositions to our serious consideration 1. It is sometimes the hard lot of Zion to dwell with the daughter of Babylon This point is so clear that I need not explain or confirm it wee 'l let that passe and hasten to the second 2. Zion must take all fair opportunities and use all lawfull meanes to deliver her self from Babylon I desire to spend my strength upon this Doctrin Give me leave to open the point a little Come let us walk the Round and survey the bounds of Zion and the bounds of Babylon By Zion the Prophet means the people of God whose * hearts were set on Zion because God