Selected quad for the lemma: prayer_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
prayer_n	pray_v	spirit_n	supplication_n	6,826	5	11.2274	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A43607	Syntagma theologicum, or, A treatise wherein is concisely comprehended, the body of divinity, and the fundamentals of religion orderly discussed whereunto are added certain divine discourses, wherein are handled these following heads, viz. 1. The express character of Christ our redeemer, 2. Gloria in altissimis, or the angelical anthem, 3. The necessity of Christ's passion and resurrection, 4. The blessed ambassador, or, The best sent into the basest, 5. S. Paul's apology, 6. Holy fear, the fence of the soul, 7. Ordini quisque suo, or, The excellent order, 8. The royal remembrancer, or, Promises put in suit, 9. The watchman's watch-word, 10. Scala Jacobi, or, S. James his ladder, 11. Decus sanctorum, or, The saints dignity, 12. Warrantable separation, without breach of union / by Henry Hibbert ...	Hibbert, Henry, 1601 or 2-1678.; Hibbert, Henry, 1601 or 2-1678. Exercitationes theologiae.	1662 (1662)	Wing H1793; ESTC R2845	709,920	522

enemies God in Christ Jesus his Son hath adopted us to be his sons And because thus sons behold a further pledge of his never failing-favour to us he hath sent forth the Spirit of his Son into our hearts Crying Abba Father So that upon the Spirit of God confer'd is confer'd the gift of prayer for in whose hearts he dwels he is not idle neither is he as that spirit that Christ did cast out of the man in the Gospel dumbe a dumbe spirit but a crying spirit not that the spirit properly cryes Abba Father for God the Father is not the Father of the spirit but of the Son and the beginning or fountain from whom as also from the Son the Spirit doth proceed but that it makes them in whom he ever is to be ever crying Abba Father Wherein is to be observed 1. An act Crying 2. The Object Abba Father This crying is praying and not every kind of praying but a vehement and ardent praying with all the affections and powers of the soul assembled together whereby the desires of our hearts are made known unto the God of heaven the soules voice is drawn up to the height Thus our Saviour in the dayes of his flesh is said to have offered up prayers and supplications with strong crying and tears Conqueror tibi lachrymis Jesu Christi said one unto him that was able to save him from death Hebr. 5.7 We read how Jacob wrestlest with the Angel and would not let him go untill he had blest him Even so the spirit of prayer makes us to strive and wrestle with God and never cease crying until he hear us untill he grant us our requests It is so with us as it is with children that cannot relieve themselves without the aid of others they raise the strong cry and so continue without intermission untill their wants be contented and supplied so do we who are the children of God cry continually unto him who is the giver of every good and perfect gift until our desires be accomplished And forasmuch as we are compassed about with a world of infirmities so that sometimes we have not the heart to cry or at least cry not with all our hearts Quom do enim non exauditur spiritus à Patre qui exaudit cum Patre Aug. then the Spirit helpeth our infirmities And seeing our ignorance is so great as that wee know not what we should pray for as we ought the Spirit it self makes intercession for us informs us what we should ask for or ●od knowing the spirits intentions grant us what indistinctly and indirectly we beg by the Spirit Hence he is called the Spirit of Supplications Zech. 12.10 I will poure upon the house of David and upon the inhabitants of Hierusalem the spirit of grace and supplications Hence he is called again an Intercessor for he makes continual intercession for the Saints according to the will of God Rom. 8.27 and in the 15. vers of that chapter the Apostle certifies the Romanes that they have received the spirit of adoption whereby they cry Abba Father Wherefore when the sons of God perceive the fiery darts of Satan flying about their eares on every side and themselves subject to infinite perills they fall a praying alwayes with all prayer and supplication in the spirit Eph. 6.18 and watching thereunto with all perseverance When the children of Israel as is reported in the book of Judges were in the heat of Gods anger sold unto their enemies many a time opprest many a time in desperate cases many a time vanquished for their revolting from God and forgetting his loving kindness they are said then to cry for life unto God whose eares were ever open to receive their hearty prayers Psal 40.1 Thus saith David I waited patiently for the Lord and he inclined unto me and heard my cry This crying is either mental only conceived in the heart or mind alone and only or vocal published by the mouth alone The mental cry onely conceived in the heart by the spirit is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that confidence and assurance which the Sons of God have that they are the Sons of God and that all things are theirs in Christ Jesus or more plainly it is the elevation of the heart to God in a secret manner preferring their petitions unto him with confidence that he will grant them what they humbly and earnestly sue for according to his will altogether this crying is internal Moses egit vacis silentium ut corde clamaret yet God to whom all hearts are open hears it as a cry when Moses spake not a word to God but onely desired in the secret cogitations of his heart his aid and protection at the red sea against the Egyptians the Lord sard unto him Wherefore cryest thou unto me Exod. 14.15 When Hannah prayed unto God for a manchild she spake with her heart onely her lips moved but her voice was not heard 1 Sam. 1.13 When Nehemiah made request unto King Artaxerxes concerning the City which was the place of his fathers sepulchres he had not at that instant any time to pray to God with his voice to prosper his suit yet saith the texts he prayed to the God of heaven Such indeed may be the sorrow and anguish of the heart as that the tongue shall not be able to utter the intentions of the soul and this doubtlesse was the case wherein Moses Nehem. 2.4 Curae leves loquuntur tngentes stupent Hannah and Nehemiah were David profest as much Psal 77.4 I am so troubled that I cannot speak bodily infirmities may cause this silence for we see that men at the last gasp when the soul is ready to flie out of the body and they in a manner by reason of the weaknesse of the Organ of speech not able to utter one syllable they lift up their eyes to heaven thereby signifying the hearts raising of this crying unto God Hence proceed those groanes in the children of God when their speech fails them which are the onely messengers of their thoughts and they are said to be the spirits groanings in their hearts whereby intercession is made for them They are called unspeakable groans unspeakable say some for their greatness and so indeed they are great in the ears of God unspeakable say others by reason of their weakness caused either by outward crosses or inward pressures of the soul expressions they are certainly of a good heart listed up to God and though weak proceeding from the special instinct and proper motion of the Spirit of prayer And albeit they be weak and confused in the hearts of Gods children so that they themselves can hardly discern or utter them in themselves Rom. 8.27 yet God who is the searcher of the hidden things of the heart knows the mind and meaning of the Spirit so that by the cryes sigh's or sobs to God never so small and in a manner insensible and seeble

like the saint pulse at the hour of death yet if they thereby by the Spirit make requests unto God it shall be heard of him and albeit those things which they sigh after be not alwayes manifestly and the Spirit moving thereunto distinctly seen of them yet God who is infinite in knowledge doth perceive their desires or rather the desires of the Spirit in them This mental crying is not common to all but proper to the children of the regeneration 1 Cor. 12.3 without which none can hardly call God Father as none can say that Jesus is the Lord but by the holy Ghost The next kind of crying is that which is only vocal consisting only of words Thus Hypocrites cry and pray for fashion not for conscience sake Vox praeteria nihil all voice no hearts they can cry loud enough in a Pharisaical pride Lord Lord and none shall stop their mouths but such heartlesse Christians shall not enter into the Kingdom of heaven These are they that draw near unto the Lord with their mouth and with their lips do honour him but have removed their heart far from him as he complains Isa 29.13 This is saith one Precationis inane simulachrum and in truth that prayer or cry which is only a lip-labour not proceeding from the heart is but as sounding brasse or a tinkling Cymbal it is like the Play called the Motions wherein though there is motion yet no life and although there be never so glorious and pompous observation of outward ceremonies and in that complemental manner only come before God and offer up their prayers unto him yet shall they have the repulse for their vain ostentation Thus Isaiah the first the Lord speaking of the hypocritial Jews that were curious in the external worship and service of God and would seem to pretermit nothing therefore professeth unto them because their services were not performed with the heart that when they made many prayers he would not hear them And the same Prophet Cap. 64.7 in effect calls such prayers no prayers when as be saith There is none that calleth upon the name of God he that cryes not to God with his whole heart cryes not at all to God for he that worships God must worship him in Spirit and in Truth not in bare formalities This kind of crying is but a vain beating of the aire is anothing available whereof the Spirit is no author and unless the Spirit cry in the heart there can be no true but a false crying Abba Father There remains yet a third kind of crying or praying viz. both mental and vocal wherein both the heart and the voice are directed to God the mind and the mouth both consonant both jump together here out of the abundance of the heart the mouth speaketh And this is that pure language which the Lord speaking by the Prophet Zephany said that he would turn to the people that they might all call upon the name of the Lord. The Prophet Hosea advertiseth the Israelites Cap. 3.7 Cap. 14.2 Nec lecta neé neglecta Psal 77.1 to take to them words and to turn to the Lord that is such words as may make a true report unto God of their hearty conversion to him and lively saith in him Thus saith David I cryed unto God with my voice even unto God with my voice and he gave ear unto me Such a cry as is this is no false alarum but a true testimony of a sanctified soul of our confidence in him and is ever powerful with God The prayer of the faithful availeth much saith St. James for it is framed and composed by the admirable Art of the Spirit of God in their hearts ere it be uttered with the tongue The voice then reflecting on the heart the heart is made more zealous and then what is said of fame may be said of it Vires acquirit eundo it gathers strength in the uttering Let your voice therefore in prayer be conformed and correspond to the affections and wishes of your hearts that they may run together and let the affections and wishes of your hearts be guided by the Holy Ghost which if ye do it is without all contradiction a most certain Argument that God hath sent forth the Spirit of his Son into your hearts crying Abba Father From the act of crying I passe to the object Abba Father The Spirit saith the Apostle beareth witnesse with our spirits Rom. 8. that we are the sont of God This testification of the Spirit in our hearts who is an infallible informer of the things that are given us of God makes to cry Abba Father For we can never call God Father except we be first informed and perswaded by the Spirit that we are the sons of God The Hebrew or Syriack word Abba and the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being in the Original here together gave occasion to some to observe that hereby is intimated the calling and union of Hebrews and Greeks of Jewes and Gentiles into one Church whereof Christ is the head But though this be true yet this Text is no sufficient warrant for this observation and therefore not to be insisted upon The gemination here Abba Father which is Father Father noteth the earnest affection and vehement zeal of Gods children in crying and praying unto the Father of Spirits their prayers are pressing and urgent cries and never satisfied until heard which ardency of theirs is grounded 1. Upon the sence of their wants necessity constrains them to use all earnestnesse in their own behalf they must knock hard they must seek hard they must cry hard Father Father ere they shall be heard or their suits obtained 2. Upon the knowledge of their own insufficiency and disability of furnishing themselves with corporal necessaries pertaining to the body or spiritual blessings and habiliments pertaining to the soul They know that the blessings of this life and the life to come must come from their Father which is in heaven 3. Upon Gods willingnesse and readinesse to do them all the good he can He is faithful in promising and as faithful in performing The word Abbah signifieth to be willing from whence God hath this Appellation a father is willing to protect his child from all dangers and to relieve him upon all occasions and although just cause of anger be offered him yet nature in time will work it out Even such is the tender affection of our heavenly Father known to his beloved sons that they are hereby the more emboldened to prosecute what they would have brought to passe They have his heart to be set upon them his eares alwayes to be open unto them his eyes continually watching over them his best wishes ever with them and all his blessings reserved for them These are encouragements for them to approach unto him who is more forward to give unto themall things than they themselves to demand any thing Hence it comes to passe that coming unto

all the calamities of this life here the children of God are oftentimes made the wickeds footstools they sit on them and tread on them A rich man though wicked shall be more esteemed Here they sit as forlorn persons none regards them Many times they sit weeping and wailing for their sins for their sufferings But let this comfort us against them all how contemptible soever we sit here we shall sit with Christ Jesus though not in that degree of glory yet in the same Kingdom of glory with him for ever This man after he had offered one sacrifice for sins for ever Heb. 10.12 sate down on the right hand of God Cap. 8.1 We have such an High Priest who is set on the right hand of the Majesty in the heavens To which of the Angels said he at any time sit on my right hand Cap. 1.13 until I make thine enemies thy footstool Intercession The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is attributed in Scripture both to Christ and the Spirit but when it is attributed to the Spirit it is rendred by Comforte when to Christ by Advocate And not without reason since the Spirits work is to speak comfortably to us and Christs to plead powerfully for us It is said The Holy Ghost maketh intercession for us yet the Holy Ghost is not our Intercessor He doth not in our nature pray for us as Christ doth Rom. ● 26 but he teacheth us to pray Neither doth he in his own person make intercession with sighs and groans for the Holy Ghost cannot sigh and groan but he stirres up to it Christus Oratur à nobis As the Father Orat in nobis By his holy Spirit Orat pro nobis As our Advocate Oramus Ad illum Per illum In illo Aug. Ad Deum non opus est suffragatore sed mente devotâ for Christ is our eye whereby we see the Father and our mouth whereby we speak to the Father And none is in such favour with the Father as the only Son that lyeth in his bosome When Christ is said to intercede we must not imagine he doth it in heaven after the same manner he did when he was on the earth to fancy a supplicating voice bended knees with sighs and groans or with strong cries and tears This suiteth not with the Majesty of Christ in heaven neither doth he it after such a carnal manner But Christ is said to make intercession for us two kind of wayes 1. Non voce sed miseratione not by uttering any voice to his Father but by having pity and compassion on us 1. By a fourfold presentation Vnigenito filio Deum pro homine interpellare est apud coaeternum patrem s●ipsum hominë demonstrare Greg. l. 21. Moral c. 13. viz. 1. Of his Person in both natures Divine and Humane 2. Of his merit the force and efficacie of his Passion the recordation of his obedience 3. Of his will and desire in our behalf not in a begging or precarious way yet he signifieth it 4. Of our Prayers and Supplications which we make in behalf of our selves and others and the Prayers of the Church which she maketh in our behalf He perfumes our prayers with the odour of his sacrifice and so presents them to his Father The consideration of Christs perpetual intercession in Heaven for us may be singular comfort to all Christians Preces sacrisicii sai odore sanctificat Calv. We count him happy that hath a friend in the Court then how happy are we that have such a friend as Christ in the Court of Heaven Say on my Mother said Solomon to Bathsheba I will not say thee nay So saies God the Father to Christ Say on my Son make intercession for thy members I will not say thee nay Blessed are we that have such an Intercessor let us flie to him Only let us not grieve him with our sins but glorifie him by an holy life then we may boldly commence our suits to him and he will prefer them to his Father to our everlasting joy and comfort We have an Advocate with the Father 1 Joh. 2.1 Jesus Christ the righteous Christ is entred into heaven it self Hebr. 9.24 now to appear in the presence of God for us He ever liveth to make intercession for us Cap. 7.25 Predestination JNterpreters have observed Praedestinare nihil aut majus aut minus significat quàm destinare Chamierus that this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies to predestinate is but six times found in the New Testament and never in the Old And it is used either De rebus concerning things twice Acts 4.28 and 1 Cor. 2.7 Or else De personis concerning persons four times Rom. 8.29 30. and Eph. 1.5 11. And so Significat non simpliciter praedestinare ad aliquid saith Mr. Leigh out of Zanchy Sed ita praedestinare ad aliquam rem ut etiam sines terminos constituas Qu●tenus pro objecto habet homines est aeternum et immutabile Dei decretum de suturo hominum statu aeterno Wendelinus quibus ad rem consequendam certò deducatur is quem praedestinasti puta media omnia tempus loca alia id genus They say it is never applied to Reprobates However Divines under Predestination do usually consider the Decree both of Election and Reprobation It will not be good for any to teach this Doctrine till they have well learned and digested it for about it have been many disputes with unhappy issue and it is a Doctrine which hath been if it be not by some at this day much misused and exagitated In Rom. 8. we see our calling was according to Gods purpose Crit. Sacr. so I say our calling justification glorification do depend upon Predestination not Predestination upon them Before Augustines time Prelates and Doctors of the Church some I meane having no occasion to enter into an exact handling of this point taught that men are Predestinated for the foresight of some things in themselves of which opinion was Augustine at first but after reclaimed But it seems the will of the Arminians hath made a foord in the depths of God it hath found out the wayes that are past finding out It made Paul stand at a stay and cry O the depth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but these lead along their Scholars that they passe over almost with dry feet The path of Election and grace is discovered and these men will tell you the reason of Gods counsel But we say and so doth the Scripture Elegit nos ab aterno ad gratiam ad gloriam ad salutem ad salutis viam quam praeparavit ut in ea ambulemus Act. 18.48 Crediderunt quotquot erant ordinati ad vitam etaernam Credere est effectum ordinationis The Turks use to say what is by God written in a mans forehead before his birth cannot in his life be a voided But let none be so

thou not cease to pervert the right wayes of the Lord Meekness Since the fall graces are best known by their contraries Meekness excludeth 1. Wrathful fierceness 2. Proud stubbornness 3. Contentious wrangling It includeth 1. Humility 2. Tractableness of spirit Or an ingenuous not culpable facility Such a one was Moses Numb 12.3 So free from passions if Josephus may be beleeved that he knew no such thing in his own soul he onely knew the names of such things and saw them in others rather than in himself Diogenes the Emperour taken by the Turks being brought before the Sultan Turk Hist fol. 10. and humbling himself in such sort as best beseemed his heavy fortune The Sultan presently took him up and thus cheerfully spoke unto him Grieve not noble Emperour Vt generosi nobiles equi meliùs facili f●aenu reguntur sic natura hominum c. said he at thy mishap for such is the chance of war over whelming sometimes one sometimes another neither fear thou any harm for I will use thee not as a Prisoner but as an Emperour Fierce ruffianly spirits do not become christianity no more than the wolves would the lambs bosome It was not the shape of a bird of Prey in which the Spirit appeared but a Dove Felle columba caret rostro non cadit ungues possidet innocuos Meeknesse is the best Christian temper The world counteth it an effeminate softnesse God counteth it an ornament A Christians words and carriage should be like the waters of Siloe at the foot of Zion that ran softly Quid pulchrius est quàm vivere optantibus cunctis Senec. The more true wisdom the more meek Men that are but morally wise we see are so much more the heavenly wise are lesse angry and more humble Blessed are the meek for they shall inherit the earth Mat. 5.5 Perversness There is Perversitas 1. Verbis 2. Factis Against both which that is an excellent prayer of Zuinglius viz. Deum Opt. Max. Precor ut vias nostras dirigat ac sicubi simus Bileami in morem veritati pertinaciter obluctaturi angelum suum opponat Epist lib. terti● qui machaerae suae minis hunc asinum inscitiam audaciam dico nostram sic ad maceriem affligat ut fractum pedem hoc est impurum illicitumque carnis sensum auferamus ne ultra blasphememus nomen Domini Dei nostri A man shall be commended according to his wisdom Prov. 12.8 but he that is of a perverse heart shall be despised Goodness Referred to man it is that unperfect agreement of all our faculties and powers with Gods will or integrity of heart and manners As also that quality whereby men become beneficial and helpful to others after Gods example This is created goodnesse Those who have hearts full of goodness and lives full of good works shall not misse of a full reward Abbat de mend●●●o Vbi benè est vestigia premito ubi malè cautus aversare I my self am perswaded of you Rom. 15.14 my brethren that ye also are full of goodness Ever follow that which is good 1 Thes 5.15 both among your selves and to all men Wickedness There are some who are called civil honest men and many conceit that these are good men and not a few that these are in a middle state between good and evil but the truth is there is nothing between a godly and wicked man no medium of participation between these extreames Good and evil in a remiss degree may mingle in the same subject but no mans person is in a middle state between good and evil Scripture sets all men in two orders to shew this division runs through the whole world Eccl. 2.9 He is to be numbred among the wicked 1. In whom sin reigneth He yielding ready and free obedience to it as to his natural Lord. 2. He that is a customary sinner or driveth a trade in sin Instead of pleading against sin which a godly man doth pleading for it And instead of making prepuration to resist the lusts of the flesh making provision for the flesh to fulfil the lusts thereof 3. A wicked man preserves in himself a purpose to sin whiles he seems to pray and protest against it as Aug. before his conversion He may put up prayers against sin but he puts up no desires against it As sinful custome is the rode of his life so sinful purposes are the rode of his heart Isa 56.12 Ezek. 11.21 4. Wickednesse carries fulnesse of consent in sin Olim haec meminisse juvabit A wicked man may have many checks at sin and some motions to good from his conscience but he hath none from his will so that as he is taken captive at Satans will 2 Tim. 2.26 So also at his own will The Devil takes him captive when he pleaseth and he is pleased to be taken captive by the Devil 5. Where there is wickednesse in sinning there is delight in sin Pure delight in sin is impurest wickednesse To delight in sin as sin is inconsistent with any degree of grace There is both industry and also Art in wickednesse some are curious and exact in shaping 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 polishing and setting off their sin So the Holy Ghost intimates Rev. 21.27 To work an abomination or a lye is more than to do an abomination or to tell a lye It notes a person not onely industrious but also crafty Or as the Prophet speakes wise to do evil Jer. 4.22 So that wickednesse denotes not ordinary but great sin for though every wicked man be a sinner yet every sinner is not properly a wicked man It 's a fearful signe of a man given over by God to be forward eager craftily and coveteously sinful so was Judas who having left the Lord the Lord left him And if the Lord once leave us fire shall sooner cease to flie upward than we shall cease to pursue sin with greedinesse and in this pursuit shall be as little able to stay our selves as a man running down a steep hill that cannot recover himself till he come at the bottome It was given in answer to a godly man who desired to know of God why Phocas was set up for the Emperour because there could not be a worse man found and that the sins of Christians required it Lipsius maketh mention of one Tubulus about Tullies time who was so desperately wicked Hest 7.6 Pessimus isle Vt ejus nomen non hominis sed vitii esse videretur That his name seemed to be not the name of a man but of wickednesse it selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such a one was Haman a very breathing Devil Bipedum nequissimus as wicked a man as went on two legges a Merum scaelus a man made up of mischief Young serpents may be more dangerous than old ones because not so much feared So many little evils be Senec. If onely one be sick

quia meliores esse debemus Men are therefore the worse because they ought to be better And shall be deeper in Hell because Heaven was offered unto them and they would not Mitiùs punietur Cicero quàm Catalina non quòd bonus sed quòd minùs malus Heavy is the doom that abides Gospel-contemners If Heathens shall be damned then such shall be double-damned Wo unto thee Chorazin wo unto thee Bethsaida for I say unto you Mat. 11.21 22. it shall be more tollerable for Tyre and Sidon and the land of Sodom at the day of judgement than for you Hearing The Jewish Rabbins have observed amongst their hearers 1. Bernard ever when he came to the Church door used to say stay here all my worldly thoughts and all vanity that I may entertain heavenly meditations Some like spunges that wanting judgement took all for truth that was taught them 2. Others like an hour-glass once out of the Church and turned to some worldly imployments they forget all they heard before 3. A third sort like a streiner that in hearing let go any thing that may be for their souls good and keep onely that which is of least account and to as little use 4. And lastly others like unto a fine sieve hearing the Word with an honest heart retaining what might be for their souls good and letting go that which might hurt either themselves or others There be four things to hold the Word from slipping from us 1. Meditation 2. Conference 3. Prayer 4. Practice They say there is a way of castration by cutting off the eares Dr. Donn by reason there are certain veines behind the ears which if they be cut disable a man from generation Certain it is if we intermit our ordinary course of hearing there will follow a castration of the soul and the soul will become an Eunuch and we grow to a barrennesse without any further fruit of good works Vbi non est auditus verbi Luth. ibi non est domus Dei Hear Isa 55.3 and your souls shall live Reading Ad Dionysium demissa è Coelo vox Apud Euseb l. 7 Hist cap. 6. lege omnia quaecunque in manus tuas venerint quò probare quaeque singula discernere potes Read all whatsoever cometh into thine hands for thou shalt be able to weigh to prove and to try all It s said the Word read converted Cyprian Yet as milk from the breasts is more nutritive than when it hath stood and the spirits are gone out of it so the Word preached rather than read furthereth the souls growth 1 Pet. 2.2 1 Tim. 4.13 Thomas à Kempis was wont to say he could find rest no where Nisi in angulo cum libello Father Latimer notwithstanding both his years and constant pains in preaching was at his book most diligently about two of the clock every morning And Jerom exorted some godly women to whom he wrote not to lay the Bible out of their hands until being overcome with sleep and not able any longer to hold up their heads they bowed them down as it were to salute the leaves below them with a kisse Give attendance to reading Prayer As in a ship which is ready to sail so soon as the sailes are hoised up presently some skilful Mariner starteth to the Rudder so every morning wherein we rise from our rest and make our selves ready to go on in our pilgrimage let us first of all take heed unto our heart for it is the Rudder of the whole body let us knit it unto God Our tears onely and prayers being poured out abundantly can quench the fiery indignation of Gods wrath Our eyes therefore with David's and Jeremiah's should be a fountain of tears We should desire that our words in prayer Plus valet unus sanctus orando quàm innumeri p●ca●●●es praeliando may not be like the way of a ship in the sea where there is no impression Ethilfrid King of Northumberland making war against the bordering Brittons and hearing some Moncks did assist his enemies swords with their devout Orizons commands their spoil with these words if they pray to their God against us Arma Ecclesiae praec●s Reliqua arma parum prosunt then plainly they fight against us Moses prayer prevailed more against Amaleck than Israels sword Sometimes God hears slight prayers to encourage sometimes not the strongest to teach us we may not depend upon them As a Lawyer can make good sense out of his clyents confused instructions and a Parent knows what the childe meaneth when yet cannot speak perfectly even so he that searcheth the hearts knoweth what is the mind of the Spirit because he maketh intercession for the Saints according to the will of God God will not hear the prayers even of his own children Mald●nat in Mat. 7.7 when they ask either Mala or Malè either things in their own nature bad or not good for them or good things for bad ends Mat. 7.11 James 4.2 3. Take these rules for Prayer 1. See there be due preparation Consider thy self that prayest a vile man sinful dust and ashes The Lord with whom thou hast to do a most wise holy and powerful Majesty And meditate of the things thou art to beg lest thy minde wander and be distracted Multi enim dum ore loqu●ntur coelestia Innocent 3. l. 2. c. 51. de sacr Altar myst corde meditantur terrena 2. Pray for lawful things We oft pray for mercies as children for knives which when they have they know not how to use 3. Pray in the name of Jesus Christ 4. Pray in faith Quod à nobis avidiùs desideratur ●o de nobis saaviùs laetatur Greg. else we are like the waves of the sea and shall obtain nothing 5. Pray in fervency A bird cannot stay in the air without a continual motion of the wings neither can we persist in prayer without constant work and labour Precatio sine intentione est sicut corpus sine anima so that the Jews wrote about the doors of their Synagogues But Austins father said of Monica praying for her son Dig●ior sequetur affectus qu●m serventior praecedit affectus Epist 121. Omnis rogatio humilitate aget Diu d●siderata dulciùs obtin●ntur Impossibile est filium tantarum lachrymarum perire And certainly if that of Austin be true then that prayer shall have the greatest efficacy which hath the greatest fervency 6. Pray in humility This poor man cried and the Lord heard him thou prayest and art not heard quia dives es because thou art rich in thy own conceit Austin in Psal 34.6 He sends the rich empty away 7. Pray with importunity A kinde of godly impudency saith Nazianzene is to be used in prayer 8. Pray perseveringly And I adde endeavour to walk up to prayers Austin said while he was unregenerate he prayed but it was tanquam nolens for fashion but I desired to

have those sins kept up that I prayed against But if we regard iniquity in our hearts the Lord will not hear us Our Saviour in the dayes of his flesh was full of prayers Isaac went into the field to pray David was incumbred with the mighty affaires of the kingdome yet he prayed thrice a day In the worthy commendation of the great Master of the Rhodes Turk Hist f. 580. one thing very considerable is that all the time he could spare from the necessary affaires of his weighty charge from assaults and the natural refreshing of his body he bestowed in prayer and serving of God he oftentimes spent the greatest part of the night in the Church alone praying his head-piece gorget and gantlets lying by him So that it was often said that his devout prayers and carefulnesse would make the City invincible Constantine was stamped in his coine praying he would especially be marked for that Two main motives to prayer are 1. Our necessities are many for soul and body we are as houses that stand in need of continual reparations 2. Our enemies are many within and without And there is no strength in us against this great multitude unless God stand by us and for us I give my self unto prayer Hebr. I am prayer that is a man of prayer Psal 109.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psalmes The Psalmes are the Souls Anatomy the Laws Epitomy the Gospels Index In a word the Register Enchiridion and Summary of the whole Bible Vain songs are Songs sung to the world lascivious Ballads are Songs sung to the flesh Satirical libels are Songs sung to the Devil Only Psalms and Hymns and spiritual Songs making melody in the heart are Songs sung to the Lord. Spiritual silence is a sweeter note than a loud if lewd Sonnet If we will needs rejoyce let us rejoyce in the Lord if we sing saith David let us sing to the Lord. And truly none have such matter of rejoycing as the Saints whose joy is so exceeding great that they are neither able reticere nor recitare neither to conceal nor yet sufficiently to expresse it For howsoever there be some pleadings in the Court of conscience every day yet the godly make it Hilary terme all the year Papists forbid people to sing Psalmes and permit onely Quiristers to sing lest the musick should be marred but the Apostle biddeth every Saint to sing Minde Saint Austin Quantum flevi in hymnis canticis suavè sonantis Ecclesiae tuae voces ille influebant auribus meis eliquobatur veritas tua in cor m●um ex eâ aestuabat i●dè affectus pietatis currebant lachrymae Confes 9. c. ● benè mihi erat cum eis Singing of Davids Psalmes under the Gospel is an Ordinance of Christ For 1. The Apostle takes away Philosophical inventions and Jewish traditions and leaves that injoyned as a standing ordinance Colos 3. 2. The Apostle reckons it among durable duties as prayer redeeming the time c. Spiritual Songs they are called both because they are indited by the Spirit and because they spiritualize us in the use of them Is any merry let him sing Psalmes James 5.13 Seal A Seal is for two ends viz. Safety and Secresie The Jews use to write on the back of their sealed Packets Nun Ch●t● Shin that is Niddui Cherem and Shammatha all sorts of excommunication to him that shall offer to break up sealed businesses Sealing is used in three cases to keep things 1. Secret that they may not be seen 2. Distinct that they may not be confused 3. Safe that they may be forth-coming There is a sealing of Signation and Obsignation To ratifie civility 〈…〉 as Hest 8.8 And spiritually as 2 Cor. 1.22 alibi Sacrament This word in so many letters and syllables is not indeed in the Scripture no more than the word Trinity Catholick c. but being now generally received it is not to be rejected seeing the Doctrine contained under it agreeth with the Scripture and nothing thereby is added thereunto The fathers of the Greek Church called these holy Rites mysteries because the substance of them was onely known to the members of the Church and hidden from others so the ancient Teachers of the Latine Church called them Sacraments because of the affinity and nearness between them and a Sacrament A Sacrament properly is that solemn oath in war Cicero de offic l. 1. Gerrh Lac. Commun by which souldiers bound themselves to their chief Captain for such was the discipline the old Romans in their wars And Sacraments metaphorically are the Churches band binding them to God so that when we are partakers of these holy signes which God hath appointed in his Church Est Sacramentum Sacrum visibile signum invisibilis gratiae Dei ad eam in nobis obsignand●m à Deo institutum we do bind our selves to him we do openly professe his true Religion we vow to fight under his banner against our enemies so that they are testimonies and tokens of the Covenant between God and us that he is our God and we bind our selves to be his people to serve him and no other God And thus we may consider a Sacrament as a visibe signe and seal ordained of God whereby Christ and all his saving graces by certaine outward Rites are signified exhibited and sealed up unto us Indeed a signe and seal differ one from another as the generall from the the especial for every seal is a signe but every signe is not a seal A seal certifieth assureth and confirmeth a thing a signe onely sheweth it but a Sacrament doth both It is a signe to signifie and represent a seal to ratifie and assure Aug. de Doct. Christ l. 2. c. 1. an instrument to confer and convey Christ with all his benefits to them that truly believe in him A pledge unto us of Gods promises a visible word and as a notable glass wherein we may behold assured testimonies of Gods eternal favour and of the abundant riches of his grace which he bestoweth upon us The word of God may fitly be resembled to writings or evidences and the Sacraments to seals which the Lord alone putteth unto his own letters Now God addeth them to the Word not that the Word was not sufficient without them but for an help to our weaknesse that we might have lively pawnes before our eyes of those things which we hear with our ears And these he hath ordained to be seals of the Covenant of grace which although not needfull on Gods part who is alwayes better than his word yet are very requisite to succour us who are prone to doubting The Lord therefore hath added them to give us greater assurance even as a Seale to a writing makes it more authentical So that Sacraments are as a visible Sermon preaching unto us most lively the promises of God that as the word we hear doth edifie and instruct the mind by the

all can though full of shifts tell handsomely how to elude this Argument Here their unbloody sacrifice hath a deadly wound There can be no oblation of Christ without the suffering of Christ Dr. Thomas Taylor in his Caveat against offences affirms No Protestant ought to be present with his body at Popish Mass with pretence of keeping his heart to God nor can without scandal 1. For the Pretence 2. For the Presence it self For the Pretence No man can give his heart to God at that time he gives his body to an Idol For 1. Body and soul make but one man and one man can have but one faith one Lord and Master one God one Worship 2. God requires not the whole heart onely but the whole man and strength and he that created both body and soul requires them both to be glorified in 1 Cor. 6.20 3. She is no chast wife that gives any other man the use of her body with Protestation she keeps her heart to her husband 4. God will have no such heart reserved for him he will have no part of a divided man He is a Spirit and will be worshipped in spirit and truth not in spirit and falshood For the Presence A number of scandals are infolded 1. Here is a denial of Christ and of the faith which were it in the heart it would be confessed in the mouth Here 's a dastardly joyning with the enemy against Christ For he that is not with him is against him And what union between Christ and an Idol 2. A scandal in his own conscience allowing himself in that which he condemneth Rom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 14.22 His bodie allowes what his heart condemnes He is a man damned in himself His body and soul are at fight one with another and both at fight with faith and truth 3. A scandal to others an occasion by such wicked example to draw others into the snare and so far as he can to destroy such as for whom Christ hath died Rom. 14.15 Let none object Naaman the Syrian craving leave to bow in the temple of Rimmon and the Prophet bade him go in peace 2 King 5. For among many answers The text shews 1. That Naaman confessed it a sin And how then can any hence prove it to be none 2. That he prayed twice against it And what thou prayest thou must do 3. He professeth he will never worship any now but the true God 4. He craves the Prophets prayers that he may never be drawn contrary to his purpose To which part the Prophet saith Go in peace not giving him leave to bow before Rimmon but promising his prayers he bids him farewel 5. Naaman might have pleaded a calling yet that would not serve nor satisfie his conscience How much less theirs that plead only for new-fangledness and a rash running out of their way so sinning without a cause Nor let any say Those were Heathen Idols the Mass is not so bad it hath some good things in it concerning God and Christ For the Mass is as gross Idolatry as ever the Heathens committed who never worshipped a baser thing than a piece of Bread And let them tell us a difference between bodily fornication of Heathens and Christians and we will conceive the same in the spiritual whoredom of Pagans and Papists But let him that hath an ear hear what the Spirit saith unto the Churches Come out from amongst them and touch no unclean thing I wish Travellers in forein Nations would observe this Experience shews how alluring the Antichristian Harlot is how many are daily won to her Idolatry Many that have frequented their Masses conceiving it no great harm to be present there if they can pretend to keep their heart to God proving Neutrals Samaritans and Cakes half-baked have had their hearts given up to horrible delusion infection and final destruction Have not they now kept their hearts well to God think we We are sanctified through the offering of the body of Jesus Christ Heb. 10.10 once for all Acceptance Sincerity cannot fail of Divine acceptance where endeavours are vigorous The poor Widows mite was above the rich mens magnificence Willingness of mind contributes much to the worthiness of the work Hiparchian was graced as well as Musaeus though the best of his measures was but piping to the Muses God as the Philosopher said in his Apology accepts of our few ears Sen●e Epist 29. ad Lucillum being scattered with a good mind into his Garner since we are not able to bring handfuls into his barn Sic minimo capitur thuris honore Deus For if there be first a willing mind it is accepted according to that a man hath 2 Cor. 8.12 and not according to that he hath not Tabernacle By it was signified the Body of Christ As the High-Priest came into the first Tabernacle and by it passed into the Holy place so the Deity of our Saviour Christ came into his sacred Humanity and by it entred into heaven It was a Type not only of Christ who dwelt among us full of graces and truth Joh. 1.14 but of the Church built by Christ 1 Cor. 3.9 and also of every true Christian Eph. 2.10 The Curtains were coupled with Loops so should Christians by Love Exod. 26. The Taches made them one Tabernacle so should we hold the Unity of the Spirit in the bond of peace It was Goats hair without and Gold within God hid his Son under the Carpenters son and the Kings daughter is all glorious within Rams-skins covered the Ark from the violence of wind and weather shadowing out Gods protection to his his people The Vail was made with Cherubims to note the special presence and attendance of the holy Angels in the Assemblies of the Saints And the Hanging for the door of the Tent shadowed him that said of himself I am the door It is observable that the Holy place in this Tabernacle hath an Epithite to abase it withall Heb. 9.1 The Apostle calls it a Worldly Sanctuary 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because it was made after the manner of the world For as God stretched the Firmament as a vail and curtain to separate the things above from them beneath so the Sanctuary had a vail that made a separation between the first and second Tabernacle 2. Because it was made of worldly matter as of hair silk c. 3. Because it was not eternal as our Sanctuary of Heaven is there our High-Priest appeareth for us before God But a frail brittle and mortal Sanctuary as the world is Which was a figure for the time then present Heb. 9.9 c. Noah's Ark. By the description set down Gen. 6. the Ark in shape was like to a Coffin for a mans body six times so long as it was broad and ten times so long as it was high And so fit to figure out Christs death and burial and ours with him by mortification of the old man

and frequently iterated purified not the conscience did not abolish trespasses merited not celestial blessings But the Word of the Oath after the Law Heb. 10.14 did constitute Christ for ever a Priest to purifie the conscience to abolish trespasses to merit celestial blessings For by one offering he hath perfected for ever them that are sanctified As one therefore said to David Thou art worth ten thousand of us so we may say of Christ our High-Priest because God did swear Thou art worth ten thousand worlds of the other And such an High-Priest became us Thus much for the manner of Christs taking the holy order of Priesthood which was by Covenant by Oath both binders His executing of this place is in the next place to be considered which as the former deserves our most reverend regard Fidelity and assiduity both commend the undertakers of a weighty matter and both are met in Christ for the important work of our Redemption by grace All his force was ever bent that way to ruine our adversaries and raise us In the administration of his Priestly office he practised it offerendo intercedendo by Sacrisicing by Interceding which were the two things that held most of that Order in continual imployment He stood our friend without the least flinching usque ad aras to the very death when we stood in opposition to God to him to our selves Before he presented himself an Oblation to the Father of Spirits he prepared himself for it by a most submissive humiliation a most sincere obedience by most zealous supplications and a most exquisite sense of humane infirmities all which out-stretch the limits of all thoughts of man He suffered the brightness of that glory which he had with the Father before the world was for a time to suffer an eclipse He was without form and comeliness and when men saw him Isa 53.2 there was no beauty that they should desire him His entertainment in the world was but discourteous and poor At his first entrance he was laid in a manger and after though he was Lord of Heaven and earth yet had be not whereon to lay his head Necessity forc'd him to fly and oft to hide himself because his hour was not yet come to save his life Uncivil language slanderous reports extream indignities were heapt upon him These were the several stiles wherewith the wicked world was pleased to honour him A Samaritan a Glutton a Wine-bibber a Seducer a Traitor a Friend to Publicans sinners a Devil at least one possest of a Devil yet all this made him not tread one step awry from the hallowed paths of a filial obedience for notwithstanding he was a Son Heb. 5.8 Schola crucis schola lucis yet learned he obedience by the things which he suffered He suffered the first part of his Passion in a Garden for sin where sin was first committed where he offered up prayers and supplications with strong crying and tears to him that was able to save him from death and was heard in that he was raised up by the unresisted power of his Almighty working Soon after was he betrayed apprehended bound and forsaken Betrayed to expiate our treason in Adam Apprehended to restore us Captives unto liberty bound to dissolve the chains of our sins Forsaken to perform the work of satisfaction and redemption all alone by himself He was arraigned condemned whipped and crowned with thorns Arraigned by Jew and Gentile He stood there for both their sakes to exempt them from the Tribunal of the Judge of all the world Condemned to justifie us in the sight of God by his incomparable innocence Whipped to deliver us from the spiritual corporal and eternal scourge which we deserved Crowned with thorns to 1. Signifie his pacification of God for our ambition in Adam 2. His meriting for us an eternal crown 3. His collecting a Kingly people out of the most thorny and burtful nations which as a crown should compass God about in serving and honoring of him 4. His bearing of our thorny cares that we might quietly repose our trust in him He was clothed with a Purple garment and in his hand was there put a Reed both intimating he was a King though both done in derision Isa 63. The first shews he was that Warriour forespoken by the Prophet Who is this that comes from Edom with red garments The other that he was he that should break the Serpents head For 't is the observation of some learned that a Reed is most mortal to a Serpent and therewith were men used to kill them Besides that by it as by a Pen he did obliterate the hand-writing in the Lords Debt-book that was against us He suffered in Golgotha and naked too in Golgotha a place of dead mens bones where malefactors suffered to raise up the banner of righteousness and salvation even in the place of death and condemnation But he suffered there naked too to satisfie for our first parents transgression who were spoiled of the garment of Innocency and perhaps to shew how we should enter into Heaven as Adam into Paradise naked in body but clad in soul with innocency with immortality In a word 't was to expiate our shameful nakedness to which our first sin exposed us And this is the naked truth of the Truth This done all was not done for which Christ came into the world for 't was but preambulatory to a greater work ensuing what was hitherto done for hereby was he compleatly sitted to give himself for us an offering and a sacrifice to God for a sweet smelling savour Eph. 5.2 There did therefore succeed this 1. The offering up of his Body by the effusion of his precious Blood upon the high Altar of the Cross where he suffered the loss of his life the price of our Redemption without blood there being no remission Heb. 9.22 View him there and he is just as the Prophet did describe him Isa 53. A man of sorrows and acquainted with grief Here he was lifted up to answer the elevation of the Sacrifices of the Old Law all types of him Isaac represented him in umbra in the shadow when the substance followed even in this point so did the Brasen Serpent they are the words of our Saviour As Moses lifted up the Serpent in the wilderness There it was Vide vive here Crede vive even so must the Son of Man be lifted up that whosoever believeth in him should not perish but have eternal life Joh. 3.14 He was lifted up in the air that he might overcome the Prince of the air and the Spiritual wickednesses in high places triumphing over them in it He was lifted up in the air to hang on a tree that as death by a tree entred into the world so on a tree it should be destroyed and life brought back again and besides that he might bear the curse of the Law Col. 2.15 being made a curse for us

in our common speech we know when a promise is to any we use to say remember such a one Calv. And hence because the promise was made to David therefore as Calvin observes he is pleased in the midst of the verse in medio virtus here lyes the best part Gods promises But methinks I smell a Papist raising this doctrine out of these words That we are aided by the suffrages of the dead Saints Thedoret Remember David Dead Saints they are that raise it For we do not consider David here barely as Theodoret doth but as one to whom belong'd the promises as I said before I passe over this dead doctrine of the dead and turn back to the words of spirit and life Lord remember David The Kingly Prophet we see prayes to God he goes not to Angels or Saints for they are not as he well did know to be invocated Psal 73.25 Wherefore David saith whom have I in heaven but thee and there is none upon earth that I desire besides thee And again Ex profundis out of the deeps have I cried unto thee O Lord. I wonder that the Papists condemn him not of immodesty or presumption but albeit they are so full of modesty it is but Pythagorical that shameless modesty they rob God of his honour No wonder as Corvinus forgot his name they forget their manners But I say Give Caesar what is Caesars Angels are not to be invocated Mat. 4.10 but God alone The Papists distinction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is meer Sophistry Both services are due to God Thou shalt worship the Lord thy God and him onely shalt thou serve Moreover Rom. 10. how shall they call on them on whom they have not believed If they call on Saints they must believe in Saints and what is this but to make Christ and his sufferings not to be the compleat object of justifying faith I onely name this Solomon learned otherwise from his father to make God the chief defender of his faith to whom he should pray Lord. Here also I observe a secret confession of Gods love in promising to David of Solomons hope in obtaining God is faithful and ready to promise and as faithfull and ready to perform Solomon both faithful and ready to receive A Looking-glasse for Kings and all others hoc facite vivite do the like and live Four divinity Lectures or Lectures of divine morality for Kings spring from Solomons Petitioning to the Lord in this manner drawn together from the contents of his Petition First that Church and Kingdom are in the hand of God to be disposed of as pleaseth him The most High ruleth in the Kingdom of men and giveth it to whom soever he will He is King of Kings and Lord of Lords By me Ksngs reign saith Wisdom Kings are Gods Vicegerents here on earth Dan. 4.32 Revel 19.16 who beare the stamp of the divine Majesty they are in his stead his servants Populum gubernando saith Thomas notwithstanding his other paradox Pro. 8.15 Therefore advisedly he runs not to man he seeks not to get a Kingdome by violence or by the strength of flesh and blood for there is no King saved by the multitude of an host Rom. 13. he trusteth not to the broken reedes of Egypt cursed is he that trusteth in man he learn'd this lesson from his father that vain is the help of man vain also the help of Princes Jerem. 17.5 Put not your trust in Princes but the name of the Lord is a strong tower Thus he acknowledgeth Gods supremacie Lord. Secondly as the first establishing of Church and Policie is in Gods power so is it he that causeth a flourishing Church and Policie As he gives the being so also the welbeing Except the Lord build the house they labour in vain that build it Psal 127. Arena sine culce indeed it may well be called Labour in vain except the Lord keep the City the watchmen wake but in vain This was Davids song for his son Solomon That King therefore that will have a flourishing Church and Common-weal must pray to God for it with all humility and submission This is via regia a Kings high-way Solomon hath chalk't it out Here observe his voluntary allegiance to God Lord. Thirdly Kings sons are to have a special care of the charge that their fathers leave behind with them as Solomon had here of Davids Therefore they must pray and do all that can be done for the welfare of their subjects so that they must not be slack in matters of Religion but very zealous it is that unicum necessarium David hath lead him the way the zeal of thy house hath eaten me up and Solomon was not far behind him he follows the tract And good reason The Crown can never be kept without good subjects the subjects can never be good without true Religion Solomon prayes for both and that is the next way to get both And David Peace be within thy walls Psal 122. and prosperity within thy Palaces the effect of both Both these Care and Zeal jump together in one peacefull King to root out Idolatry and plant true Religion What follows Peace and Prosperity Fourthly here is an Emblem of his hope joyn'd with innocency this made him pray to the Lord with heart of grace He knew the Articles If thy children will keep my Covenant and my testimony then their children shall sit upon the throne for evermore He found himself yet to have a good conscience for God will not hear the prayer of the wicked Therefore his innocence confirmed his hope Yet afterward he fell away whether wholly or no we conclude not uncharitably of him with the Papists whereby the bond was forfeited 1 King 11. the promise disanull'd and yet God was more merciful than he sinful for the Lord would not take all the Kingdom from Solomon nor his seed for Davids sake Mat. 1. Neither was Davids seed being in captivity quite cut off for Christ descened from the line of David according to the flesh and hence is called the Son of David and now reigns for evermore according to Gods promise and so is Davids Lord. This I touch by the way It is requisite then that Kings should have care to serve God continually in the integrity and innocencie of their heart If they fall from God God falls from them and then he will either rend their Kingdoms as he did Solomons or pull down both King and throne and lay their honour in the dust If not but that they will keep Gods Commandments and maintain Religion as David did as David shall they prosper all the dayes of their life This Solomon intended and in this intent cried he Lord remember David In these words again do but observe Solomons Sampson-like faith he presseth God with his promise his faith works upon that Since God was so gracious to promise Solomon