Selected quad for the lemma: evil_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
evil_n	prayer_n	private_a	repel_v	54	3	16.9017	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64611	The summe of Christian religion, delivered by Zacharias Ursinus first, by way of catechism, and then afterwards more enlarged by a sound and judicious exposition, and application of the same : wherein also are debated and resolved the questions of whatsoever points of moment have been, or are controversed in divinitie / first Englished by D. Henry Parry, and now again conferred with the best and last Latine edition of D. David Pareus, sometimes Professour of Divinity in Heidelberge ; whereunto is added a large and full alphabeticall table of such matters as are therein contained ; together with all the Scriptures that are occasionally handled, by way either of controversie, exposition, or reconciliation, neither of which was done before, but now is performed for the readers delight and benefit ; to this work of Ursinus are now at last annexed the Theologicall miscellanies of D. David Pareus in which the orthodoxall tenets are briefly and solidly confirmed, and the contrary errours of the Papists, Ubiquitaries, Antitrinitaries, Eutychians, Socinians, and Arminians fully refuted ; and now translated into English out of the originall Latine copie by A.R.	Ursinus, Zacharias, 1534-1583.; Parry, Henry, 1561-1616.; Pareus, David, 1548-1622. Theologicall miscellanies.; A. R.	1645 (1645)	Wing U142; ESTC R5982	1,344,322	1,128

and declared the law The compleatnesse therefore and perfection of our wisedome and salvation which wee have in Christ doth not exclude but include rather and comprehendeth the doctrine of the law OF PRAYER ON THE 45. SABBATH Quest 116. Wherefore is Prayer necessary for Christians Ans Because it is the chiefe part of that thankfulnesse which God requireth of us a Psa 50.14 15. Matth. 17.7 8. And also because God giveth them onely his grace and holy Spirit who with unfeigned groanings beg them continually of him and yield him thanks for them b Luk. 11.9 13. Matth. 13.12 The Explication MAny Questions may be moved concerning Prayer but the chief Questions hereof are foure 1. What Prayer is and how many sorts there are of Prayer 2. Why Prayer is necessary 3. What is required to true Prayer 4. What is the forme of Prayer prescribed 1. What Prayer is and how many sorts of Prayer there are PRayer is the invocation of the true God proceeding from an acknowledgement and sense of our necessity and need and from a desire of Gods bounty in true conversion of the heart and in a confidence of the promise of grace for Christs sake the Mediatour begging at Gods hands necessary blessings corporall and spirituall or giving thankes unto him for the receit of these Invocation the generall of praier The Generall of Prayer is Invocation or Adoration But Adoration is oftentimes taken for the whole worship of God because whom wee worship him wee account for the true God Prayer is a part of invocation For Invocation or To invocate or call upon God is To crave of the true God any thing that is necessary both for the soule and body and to give thankes for benefits received of him Hereof it is here used as the Generall of Prayer Wherefore Prayer compriseth these two specials or parts Prayer hath two parts 1. Petition 2. Thanksgiving What Petition is What Thanksgiving is What Thankfulnesse is namely Petition or Prayer in speciall so called and Thankesgiving Petition is a prayer craving of God blessings necessary both for the soul and for the body Thanksgiving is a prayer acknowledging and magnifying benefits received of God and binding the thankfull party to thankfulnesse acceptable to God Thankefulnesse in generall is an acknowledgement or profession of the quality and quantity of a benefit received and a voluntary binding to the performance of duties mutuall possible and lawfull Thankfulnesse therefore containeth two things Foure sorts of Prayer 1. Tim. 2.1 to wit Truth and Justice Saint Paul maketh mention of foure sorts of prayer 1. Deprecations against evill things 2. Petitions for good things 3. Intercessions and requests for others 4. Thanksgiving for benefits received and evils repelled or removed from us Prayer also is distinguished with respect unto the circumstances of person and place into private and publike prayer Private praye is the conference of a faithfull soul with God Private and publike prayer What private prayer is craving apart for himselfe or others certaine blessings or benefits or giving thankes for some received This is not tyed to words and places For oftentimes an anguished and pensive heart instead of words powreth out sighes and groans only 1 Tim. 2.8 What publike prayer is and the Apostle commandeth that men pray every-where lifting up pure hands Publike prayer is that which is uttered unto God undera certaine forme of words by the whole Church in their assemblies the Minister saying before them as in open congregations it is meet hee should To this is the use of our tongue required and therefore Christ said When yee pray say For to this end was the tongue especially made that God might be magnified by it and Out of the abundance of the heart the mouth speaketh Luke 11.2 Lastly hereby others also are to be invited to the lauding and praising of God 2. Why Prayer is necessary for Christians THe causes for which Prayer is necessary are these 1. The Commandement of God because God hath commanded that we call upon him and will this way chiefly and principally be worshipped and magnified by us Psal 50.15 Matth. 7.7 Luke 11.2 Call upon mee in the day of trouble Aske and it shall be given you When yee pray say Our Father c. 2. Our necessity and want For we receive not of God those blessings which are necessary for our safety and salvation except wee aske them of him For God hath promised them to such only as aske him So that prayer is as necessary for us as craving of almes is necessary for a beggar Now what wee speak of the necessity of prayer the same is also to be said of the necessity of thanksgiving For without giving thanks we lose those things that are given and receive not such things as are to be given and are necessary The necessity of both will easily appeare whether we consider the effects of faith or the cause of faith and so also faith it selfe Faith is kindled or increased in no man who doth not aske it no man hath faith who giveth not thanks for it and they which are indued with true faith aske the grace of God and they who have tasted of Gods grace shew themselves thankfull unto God for it and doe more and more crave and desire it The love of God shed abroad in our hearts by the holy Ghost Rom. 5.5 which is given unto us And the holy Ghost himselfe also is obtained by petition or prayers for the holy Ghost is given to none but to him that desireth him Obj. 1. But wee see the wicked also to receive many gifts of the holy Ghost who yet desire him not Therefore not onely they that desire him receive him Answ The wicked verily receive many gifts but not those principall gifts neither those that are proper to the Elect such as are faith repentance and conversion remission of sins regeneration and further what gifts the wicked receive those are not availeable unto them neither doe they receive them to salvation Repl. Infants crave not the holy Ghost and yet they receive him Ans The holy Ghost is not given but to them that aske him that is to those of yeeres and understanding who are able to aske him But even Infants also aske and crave the holy Ghost after this manner having to wit in possibility an inclination to faith and therefore potentially they aske the holy Ghost or have an inclination to aske him Out of the mouth of very babes and sucklings hast thou ordained thy praise Object 2. The effect is not before his cause Psal 8.2 But prayers are the effects of the holy Ghost inasmuch as no man can aske the holy Ghost who hath not the holy Ghost and hee alone worketh prayer in us Therefore the holy Ghost is not received by prayer but is in us before prayer and so by consequent hee is not given to them onely that aske him Answ The

is not translated unto them which is proper unto Christ Answ They cannot escape or avoide by this meanes but that they must needs be injurious unto Christ For the Antecedent proposition hath no sufficient enumeration of those waies whereby Christs honour is translated unto others For not onely they which by their own proper vertue and worthinesse but also they which by Christs vertue are said to merit of God those blessings that are proposed for the merit of Christ onely are put in the place and office of Christ For no man besides Christ is able to merit of God any thing not so much as for himselfe much lesse for others by his own obedience and intercession wherefore our Adversaries by this reply overturne their owne doctrine For if the prayers of the Saints are acceptable to God and are heard of him through the force and vertue of Christs merit and intercession they cannot be accepted nor obtaine any thing for us for their owne holinesse and merits as the Papists have hitherto taught us For he that standeth in need of a Mediatour and Intercessour himselfe cannot be the intercessour for other men albeit he may pray for others For he is here called an Intercessour who by the worthinesse and glory of his owne satisfaction and petition obtaineth grace and favour for others 13. Here they reply They which pray for us in heaven are to be prayed unto The Saints pray for us in heaven because in this life they pray one for another and in heaven their love is more fervent towards us then in this life and this may be done without any injury unto Christ our Mediatour and with assured perswasion of being heard either for their merits or for the merit of Christ Therefore we are to pray unto them Answ The consequence of this reason holdeth not Because the praying of one for another is no sufficient cause for which he should be called upon or prayed to who doth pray We gladly yeeld and grant that the Saints in heaven do most earnestly desire of God the defence and deliverance of their brethren namely of the Church militant on earth and that their prayers are heard according to the will and counsell of God whereunto they submit themselves And that this is the meaning and opinion of the ancient Doctors when they treate of the prayers of the blessed for the Church the considering and conference of the places themselves doth shew But that the Saints understand and pray against the evils and dangers of every one and heare out petitions and requests we deny Wherefore neither living in that heavenly fellowship and society neither conversing in this life are they to be called upon or prayed unto without manifest Idolatry 14. God saith though Moses and Samuel stood before me yet mine affection could not be towards this people Therefore the Saints departed pray for us Answ 1. Though we should grant this whole argument yet it followeth not hereon that they are to be prayed unto as hath been already proved 2. This is a figure of speech representative bringing in the dead praying as if they were yet living so that the meaning and sense is Though Moses and Samuel were now living and should pray for this wicked and reprobate people as whiles they lived they prayed for their people and were heard yet they should not obtaine grace or pardon The like place we reade in Ezekiel Though Noah Daniel and Job were in the midst of it As I live saith the Lord God Ezek. 14.20 they shall deliver but their owne soules Here Daniel which was yet living and Noah and Job which were long since departed are placed by the Prophet in the midst of the wicked praying for them 15. The Lord saith by Esaiah I will defend the City to save it for mine owne sake and for David my servants sake ● Kings 19.34 Therefore wee are heard also for the merit and intercession of the Saints Ans This protection and preserving of the City is not promised in respect of Davids merit but in respect of Gods promise of the Messias which should be born of Davids posterity Repl. The delivery of the City from the siege of the Assyrians is not promised and performed in respect of the promise of the Messias because that promise might have beene fulfilled without the benefit of delivery as also it was fulfilled after the taking and overthrow of the City Ans They erre that restraine Christs benefit to those things or promises onely without the performance whereof the promise made unto David concerning the Messias could not have been kept For all the benefits and blessings of God both corporall and spirituall both before and after the Messias was exhibited as well those without which the promise of the Messias could as those without which it could not be fulfilled are all performed unto the Church for the Messias sake For all the promises of God in him are Yea and are in him Amen 2 Cor. 1.20 And so doth the Scripture expound the like kinds of speaking as 1 Kings 13. Deut. 7. Lastly the benefits which God also performeth unto the wicked posterity of the godly are attributed to the godlinesse of their godly parents not of merit but of mercy and for the truth of Gods promises As Exod. 20. 32. Deut. 4.16 16. Jacob saith of Josephs sons Let my name be named upon them Gen. 48.16 and the name of my fathers Abraham and Isaac Here Jacob willeth himselfe and his fathers to be called upon after his death Therefore it is lawfull to call upon the Saints departed Ans It is an Hebrew phrase which signifieth not adoration but an adopting of sonnes so that the sense is Let them be called by my name or let them take their name from me that is let them be called my sons having the dignity and title of Patriarchs that two Tribes of Israel may come therein The like phrase is in Esay Esa 4.1 In that day shall seven women say to one man * According to the old Latines Let thy name be called upon us Job 5.1 Let us be called by thy name that is let us be called thy wives 17. Call now if any will answer thee and to which of the Saints wilt thou turne Here Eliphas exhorteth Job to crave the aid of some Saints Answ The words which goe before do shew that these words belong to a comparison of men with Angels whom he saith so far to excell men in purity that they doe not so much as make answer or appeare being called by men Wherefore this place doth more make against then plead for the invocation of Angels * This is translated according to the old Latine translation the words whereof the Papists urge 18. If there be an Angel one of a thousand to speake for him to declare mans righteousnesse He will have mercy upon him and will say Deliver him that he go not downe into the pit I

shall be glorified in the second coming of our Lord. Revel 22.20 Even so come Lord Jesus 11. Why we are to desire that the kingdome of God come WE ought to desire that the kingdome of God both that which is here begun and that which is else-where to be perfected come 1. For the glory of God or in respect of the first petition because that we may sanctifie and hallow his Name it is required that he rule us by his word and spirit For except God erect in us this his kingdome and deliver us out of the kingdome of the Devill we shall never hallow and sanctifie his Name but rather shall defile and pollute it 2. Because God will give his kingdome onely to those that aske it like as he giveth the holy Ghost unto them only that ask him Out of these premisses we plainly perceive what it is which we ask him in this petition Here therefore we desire that God will by his Son The summe of this petition our Mediatour sent from the very beginning into the world 1. Preserve the Ministery which he hath ordained 2. Gather his Church by the Ministery of his word and the working of the holy Ghost 3. Rule his Church gathered and us the members thereof with his holy Spirit who may conforme us unto him soften our hearts regenerate our wils 4. Defend us and his whole Church against our enemies and tyrants 5. Cast away his and our enemies into eternall paines wherewith he may punish them for ever 6. And at length deliver his Church from all evils and glorifie it in the world to come with life everlasting Object That which cometh neither sooner nor later for our prayers is in vaine desired of us and therefore we are not to desire it But the kingdome of God that is the delivery of the Church from all evils and miseries shall come neither sooner nor later for our prayers then God hath decreed it Therefore we are not to desire the delivery of the Church Answ The Major is false For so then might we conclude or reason of all Gods benefits that they are not to be desired seeing they all remain in the counsell and purpose of God Repl. 1. But God hath promised other benefits with this condition that we must aske and desire them Answ So also shall full delivery from all evils befall them only in that day who in their afflictions and crosse wish for and desire that delivery and pray that this delivery may come speedily according to the decree of God Revel 22.20 and that no one elect may be excluded Repl. 2. But we must not desire that God would hasten the delivery of his Church because that would be with losse of many of the elect who are not as yet borne Answ When we desire that God would hasten the delivery of his Church we desire also that whosoever of the elect are as yet remaining may be all speedily gathered not one of them being excluded and this we crave Why we desire the speedy comming of Christs Kingdome 1. That the Church may speedily be delivered that all the godly may rest from their labours 2. That there may be a swift end of wickednesse and impieties and the enemies may be cast into everlasting pains 3. That the glory of God may soone be manifested in this perfect delivery of the Church and finall abjection of the enemies thereof This delivery therefore of us and of the whole Church we must crave of the Lord with daily prayers if so we will our selves at the length be delivered with the Church But they which desire not the Lords coming to them he also shall not come Seeing then we must desire that his kingdome may come and therefore must withall desire our full delivery hereby it is evident how impious a thing it is to be afraid of the judgement of God and the last day of doome because such as do this shew themselves not to be godly neither to desire the full deliverance and glorifying Object But terrible will the day of judgement be Therefore we are not to desire it Answ It will be terrible but to the wicked only For unto the godly it is said Lift up your heads Luke 21.28 Therefore God will have them to rejoyce and to wish for the approaching of that day For what thou rejoycest in that also thou wishest Come Lord Jesus Revel 22.17 ON THE 49. SABBATH Quest 124. What is the third petition Answ Thy will be done in earth as it is in heaven that is Grant that we and all men renouncing and forsaking our owne will a Mit. 16.24 Tit. 2.11 12. may readily and without any grudging obey thy will which onely is holy b Luke 22.24 Ephes 5.10 Rom. 12.2 and that so every of us may faithfully and cheerfully performe that duty and charge which thou hast committed unto us c 1 Cor. 7.24 even as the blessed Angels do in heaven d Psal 103 20 21. The Explication HEre we are to consider 1. What the will of God is 2. What we here desire and how this petition differeth from the second 3. Why this petition is necessary 4. Why that clause is inserted As it is in Heaven 1. What Gods will is THe Will of God signifieth in Scripture Psal 103.21 1 Thes 4.3 1. The Commandment of God Ye his servants that do his will This is the will of God even your sanctification 2. It signifieth the events or rather Gods decree concerning future events in which that his decree is daily revealed Mat. 25.30 Esay 46.10 Rom. 9.19 Not as I will but as thou wilt My counsell shall stand and I will do whatsoever I will Who hath resisted his will 2. What we here desire and how this petition differeth from the second THy will be done that is Cause and grant that we men may do not our will but thy will which only is just and holy and that we may obey thee We desire then A deniall of our selves which consisteth of two parts The deniall of our selves which is two-fold 1. That we may be ready to renounce all our own affections which are dis-agreeing from the law of God A right and ready execution of our duty Our duty is twofold 2. That we may be ready also to undergo our crosse and to ascribe and submit our selves willingly unto God in all things We therefore desire that God will give us his grace whereby we may be able to deny our own corrupt will and forgo all things which are repugnant to the will of God We desire a right and ready execution of our duty that every man in his vocation may cheerfully serve God and execute his will as well in common as generall duties and in his proper and speciall duty Common Our common duty is that which is required not of us only but of all Christians also and compriseth vertues necessary for all the