Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	call_v	pray_v	prayer_n	5,229	5	6.4890	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05167	A sermon preached before his Maiesty, on Tuesday the nineteenth of Iune, at Wansted. Anno Dom. 1621. By D. Laud Deane of Glocester, one of his Maiesties chaplaines in ordinary. Printed by commandement	Laud, William, 1573-1645.	1621 (1621)	STC 15301; ESTC S104881	17,943	47

for it Yea but the Prophet thinkes not so Hee was pleas'd the State and Church vnder him should inioy Gods benefits longer And therefore calles for not Peace which they had but continuance of Peace which they could not tell how long they might hold To giue thankes to God for the peace he had giuen vers 4. and to pray for the continuance of it vers 6. And certainly it is one great degree of vnworthinesse of a blessing to grow wearie of it Why but there is a time for Warre as well as for Peace is there not Yes there is Eccles. 3. And this time is in God to fit I make peace and create euill Esa. 45. And in the King to denounce and proclaime But it is not Dies Belli the day of warre it selfe that can make voyd this duety Rogandi pacem of praying for peace For since the eye of nature could see that the end of all iust warre is but that men may liue in a more iust and safe peace This Rogate pacem pray for peace must bee in the heart euen when the sword is in the hand I will not meddle with the State but there are many times in which God will punish and afflict his Church And may we then Rogare pacem pray peace for it Yes we may nay we must euen then pray for peace when his will is not to giue it For first so much of his will as is reuealed is here expressed to pray for peace And that is a sufficient warrant to vs euen against that of his will which is not reuealed so long till he reueale it For the will of God bindes vs no longer nor no farther to Action then it is reuealed The secret things belong to the Lord our God but the things reuealed belong to vs and our children that we may doe them Deut. 29. And againe Saint Augustine disputes it at large that a man may etiam voluntate bona with a will that is good will that which God will not And whatsoeuer hee may will voluntate bona with a good will that he may pray for so he submit to his will and rest when his will appeares Besides who knowes so long as the secret of his will is to himselfe whether it be any more then Rogate pacem pray for peace and haue it For many times that which God will not giue without prayer he will giue with it And then the cause of Non pax is non rogant no peace because not prayed for And in that case the State and Church haue not more misery in that there is not peace then they haue sinne in that they might haue had peace for asking and would not pray for it Now this rule varies not we are neuer to neglect that which God hath reuealed which heere in our case is to pray for peace vpon any presumption of that which remaines secret Therefore the obiection of the Puritan against our Church Let any in which we pray to bee deliuered from Famine from Battell And against the prayer which followes it that we may bee hurt by no persecution as if it were an vnlawfull prayer because it is sometimes Gods wil to punish and afflict his Church is as ignorant as themselues For in the old Testament heere is Dauids call vpon vs Rogare pacem to pray for peace And in the new there is Saint Pauls charge to pray that we may leade a quiet and a peaceable life 1. Timoth. 2. And hath the Church of England such ill lucke that it cannot doe as Dauid and Saint Paul bids it but it must anger the Puritan Againe while you follow the Prophets exhortation and pray for peace euery kind of false worldly peace will not serue the turne For as Christ was at Pacem do vobis sed meam Peace but it is my Peace that I giue vnto you S. Ioh. 14. So Dauid the type of Christ would haue you pray for peace but his peace for Ierusalem And in this relation the words are generall Rogate pray for the peace of Ierusalem of the whole State of the whole Church It must not be broken in any corner of Ierusalem if it may be preserued A sedition or a schisme in a corner in a Conuenticle which is the place where they are vsually hatched will fire all if it bee suttered For the State none doubts this and it is as true for the Church But where peace is truly laboured for and not had there the Apostles limitation Rom. 12. will helpe all Haue peace with all men saith the Apostle but it followes si possibile if it bee possible and Quantum in vobis as much as lies in you When we therefore pray for peace with all men and cannot get it Heathonisme and Turcisme and Iudaisme and Heresie and Superstition and Schisme will not repent and come in we are quit by si possibile if wee doe what is possible for their conuersion And againe when any of these that haue changed the truth of God into a lye would haue vs come ouer and make peace with them we are quit though wee doe it not by quantum in nobis as much as lies in vs. For God hath not left it in our power to bee at peace against his truth And therefore here is neuer a rogate no Counsell to pray for that Indeed peace against truth is not Pax Ierusalem a peace fit for the Church The Church of Rome challengeth vs for breach of this peace in our separation from them But we say and iustly the breach was theirs by their separation not only from disputable but from euident truth Nor are wee fallers out of the Church but they fallers off from verity Let them returne to primitiue truth and our quarrell is ended In the meane time it is possibile in nobis both possible and in vs to pray that God would in his time fill the Church with truth first and then with peace Now rogate pacem pray for peace is a very full circumstance in the Text I cannot leaue it yet For when I consider that he that calles so earnestly for peace is Dauid it filles mee with wonder For Dauid was a sword man with a witnesse One of the greatest warriers that euer was 2. Sam. 7. and most victorious Nay though God had anoynted him before to the Kingdome yet the meanes which first made him knowne to Saul and afterwards famous in Israel was first his conquest of Goliah 1. Reg. 17. and then his sword against the Philistims Therefore if Dauid bee come in vpon rogate pacem pray for peace it cannot bee accounted onely the Gowne-mans or the weake-mans prayer but it is the wise and the stout mans too for Dauid was both And certainly it is not cowardize to pray for peace nor courage to call for troubles That is the spirit of Dauid that can sing before the Arke of God rogate pacem pray for peace But if

among the Heathen saw For Seneca tels vs that this placing of an armed Reuenger God ouer the head of impious men which is an acknowledgement of Religion is a great restraint because against him Nemo sibi satis potens videtur no man can thinke himselfe able enough either to shun or resist The other way by which it blesses the State is by procuring Gods blessings vpon it So it is Psal. 68. 32. Sing vnto God O ye kingdomes of the earth There is exercise of Religion And then it followes vers 35. God will giue strength and power vnto his people there is the blessing And it is plaine in my Text for heere prayer is to obtaine blessing for Ierusalem for the State But it is expresly said to be propter domum Domini for the House of Gods sake vers 9. Now I would all States would remember this that they haue a restraint from euill by and a blessing for Religion It would make me hope that yet at last Religion should be honoured for it selfe and not for pretences Secondly wee are come from Ierusalem the Body as it comprehends both State and Church to that which the Prophet would haue vs doe for it That is Prayer Pray for Ierusalem Pray for it Why but is that all Can a State bee managed or a Church gouerned onely by Prayer No the Prophet meanes not so You must seeke and endeuour the good of both as well as pray for the good of both And this is in my Text too For the word in the Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aske and inquire after the good of Ierusalem labour it And yet it is often read in Scripture for Oráto pray for it Both then And the Fathers beare witnesse to both in this place For S. Hierome August Hilar. and Prosp. are for the proper sence of the word Quaerite seeke it follow it Saint Basil Theod. and most of the later Diuines are for the borrowed sence Orate pray for it And surely God would haue the great Ministers of State the prouident Gouernours of the Church doe both seeke enquire consult doe all good to both And yet when they haue done all hee would haue them pray too And there is good reason for this for nothing more needfull for Ierusalem for State and Church then prayer for the State necessary For God is President of all Counsels of State and shall he not be so much as called to Counsell and desired to fit And for the Church necessary too For the Son of God Christ Iesus is Head of the Church and can the Body do any thing well if the Head direct it not And yet of the two the Church hath most need to be prayed for And that both because the consultations of the Church haue more immediate reference to God And because the Enmity of the world is more set against the Church for God And while Christ tels Saint Peter that the gates of hell shall not preuaile against the Church Math. 16. He insinuates withall that those open gates gape not wider for any thing then for it therefore prayer for the Church very necessary And certainly so much danger ouer it and so little praier for it agree not Now Rogate pray for Ierusalem reacheth euery man in particular and all men when they are assembled together For what can a Senate consult vpon orderly or determine prouidently if God bee not called into the Assembly If there bee not Deus stat God standeth in the congregation of Princes Psal. 82. And such a superiour cannot be called into the Assembly mannerly but by Prayer Nay solemne State-Assemblies because if they erre they erre not lightly haue greatest need of Prayer both in and for them Hence is that ancient Christian custome that Parliaments assemble not for the State Councels meet not for the Church but they beginne both the first dayes worke and euery dayes worke with Prayer And the Heathen which knew not the true God knew that this duty was owing to the true God to pray vnto him most solemnly in their greatest consultations and therefore Caesar being to enter the Senat sacrificed first And Appian speakes of that Act as of a thing of custome And it cannot bee thought they did sacrifice without prayer Since Litare which is to appeace by Sacrifice is to please by prayer too But I leaue them My Text is more ancient and more full then their practice For heere vers 5. the Tribes are no sooner gone vp to the seats of Iudgement to the house of Dauid but they are followed close by my Text that they pray for Ierusalem So prayer their first worke and consultation after And doubtlesse the Spirit of God sees Prayer wonderfull necessary for Ierusalem that he makes that as it were the doore of entrance both into the Seates of Iudgement among men and the places of diuine worship and Adoration of God We haue done with the Action Prayer Thirdly then heere is the blessing which wee are to beg and desire at Gods hands for Ierusalem for both the State and the Church and that if you will beleeue the Prophet is Peace Peace is one of the greatest temporall blessings which a State or a Church can receiue For where God himselfe describes the excellency of gouernment he describes it by Peace Esa. 37. The worke of Iustice shall be peace And my people shall dwell in the Tabernacles of peace I will not load you with a long discourse of peace and the benefits it brings It hath the same fate that some other of Gods blessings haue It is better knowne by want then vse and thought most worth the hauing by them that haue it not Looke therfore not vpon your selues in peace but vpon a State in blood vpon a Church in persecution Aske them which are diuided by the sword which are rosting at the flame conceiue your case theirs That is the touch-stone which deceiues not Then tell me whether it bee not good counsell Rogare pacem to pray for the peace of both And I doe ill to call it barely Peace Our Prophet calles it The blessing of Peace Psalm 29. And doubtlesse it is to teach the world that all earthly benefits are as it were vnblessed till peace be vpon them for till then no inioying of any Now Rogate pacem pray for the peace of Ierusalem seemes but a plaine and a naked Exhortation for peace I must finde more in it then so and yet offer my Text no violence nor bee busie with any thing aboue me or out of my profession Obserue then When Dauid made this Exhortation to pray for peace it was Tempus Pacis A time of peace For he composed the Psalme when hee carried the Arke to Ierusalem and before that hee had smote the Philistims twice and made all at peace 2. Sam. 5. A time of Peace Why then a man should thinke there is least need to pray