A discourse of praying with the spirit, and with the understanding. Where of extemporary premeditate set forms of prayer. Preached in two sermons at Hillsborough anno 1659. By Henry Leslie (maugre all antichristian opposition) Bishop of Down and Conner. And now published for the redresse of the great abuse of prayer in that diocesse, whereof he had, and ought to have a charge. Whereunto is annexed a letter of Jer. Taylor, D.D. concerning the same subject.
by shewing the true sense and meaning of it, which, by the help of God, I shall make appear clearly out of the context it self, which is the surest way of expounding Scripture.
by showing the true sense and meaning of it, which, by the help of God, I shall make appear clearly out of the context it self, which is the Surest Way of expounding Scripture.
And first, I desire you to look into the scope, and drift of the Apostle, who, throughout this whole Chapter, speaketh of spirituall gifts, shewing that all of them are to be referred unto edification,
And First, I desire you to look into the scope, and drift of the Apostle, who, throughout this Whole Chapter, speaks of spiritual Gifts, showing that all of them Are to be referred unto edification,
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before the gift of speaking with tongues, because it tendeth more to the edification of the Church, ver. 3, 4, 5. And upon the same ground, he preferreth prayer, in a language that is understood,
before the gift of speaking with tongues, Because it tendeth more to the edification of the Church, ver. 3, 4, 5. And upon the same ground, he preferreth prayer, in a language that is understood,
before prayer in an unknown tongue, for (saith he in the words going before my text) If I pray in an unknown tongue, my Spirit prayeth, that is, my minde inspired with that gift, doth its part,
before prayer in an unknown tongue, for (Says he in the words going before my text) If I pray in an unknown tongue, my Spirit Prayeth, that is, my mind inspired with that gift, does its part,
In the words we have two things to consider, 1. the duty to be performed, is to pray, I will pray. 2. The manner how it is to be performed, exprest in two things,
In the words we have two things to Consider, 1. the duty to be performed, is to pray, I will pray. 2. The manner how it is to be performed, expressed in two things,
I cannot better define what prayer is, then the School-men have done in few words, calling it, desiderium piae mentis ad Deum, the unfolding of the desires of an holy mind unto God. The Apostle, 1. Tim. 2.1.
I cannot better define what prayer is, then the Schoolmen have done in few words, calling it, desiderium Pious mentis ad God, the unfolding of the Desires of an holy mind unto God. The Apostle, 1. Tim. 2.1.
and presupposeth an humble acknowledgment of our offences, and of that miserable estate wherein we stand by reason of sin. 2. Prayers, are the petitions which we make for the good which we want,
and presupposeth an humble acknowledgment of our offences, and of that miserable estate wherein we stand by reason of since. 2. Prayers, Are the petitions which we make for the good which we want,
And the Apostle in that place, will have Timothy, and the rest of the Bishops within his Province, to keep a constant publick Office of devotion, consisting of these four and so they did,
And the Apostle in that place, will have Timothy, and the rest of the Bishops within his Province, to keep a constant public Office of devotion, consisting of these four and so they did,
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The Apostle doth challenge a priority unto it, saying, I exhort that, first of all, Supplications and prayers be made, he will have that done first of all,
The Apostle does challenge a priority unto it, saying, I exhort that, First of all, Supplications and Prayers be made, he will have that done First of all,
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because it is the first, and chiefest, for dignity, for we honour God by prayer more then we can any other way, acknowledging him to be the knower of our hearts, the giver of all good,
Because it is the First, and chiefest, for dignity, for we honour God by prayer more then we can any other Way, acknowledging him to be the knower of our hearts, the giver of all good,
and to the lamb that sitteth on the throne, and therefore, seeing it is a work common to the Church, triumphant, as well as militant; common to Men with Angels:
and to the lamb that Sitteth on the throne, and Therefore, seeing it is a work Common to the Church, triumphant, as well as militant; Common to Men with Angels:
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it is our strong tower, whether we betake our selves in the time of trouble: it is the weapon wherewith we put to flight all our Enemies, spiritual, and corporal.
it is our strong tower, whither we betake our selves in the time of trouble: it is the weapon wherewith we put to flight all our Enemies, spiritual, and corporal.
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when Moses came to interceed for the People, after their great transgression, the Lord said unto him, Let me alone that I may consume them, as if he had found himself mastered by Moses his prayer,
when Moses Come to intercede for the People, After their great Transgression, the Lord said unto him, Let me alone that I may consume them, as if he had found himself mastered by Moses his prayer,
for it is more forcible, and likely to prevail with God, by reason of the multitude of suppliants, who, being assembled together, do besiege God with their prayers, (saith Tertullian ) and these forces are unto him acceptable.
for it is more forcible, and likely to prevail with God, by reason of the multitude of suppliants, who, being assembled together, do besiege God with their Prayers, (Says Tertullian) and these forces Are unto him acceptable.
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for he speaks of prayer in the Church, when they are assembled together, which he will have so done, that the Church may understand, and be edified by it.
for he speaks of prayer in the Church, when they Are assembled together, which he will have so done, that the Church may understand, and be edified by it.
And it is not likely that he would call any thing his Spirt, but his own natural Spirit, called the Spirit of a Man, Cap. 2.11. Who knoweth the things of a Man, save the Spirit of a Man? That is, his mind.
And it is not likely that he would call any thing his Spirt, but his own natural Spirit, called the Spirit of a Man, Cap. 2.11. Who Knoweth the things of a Man, save the Spirit of a Man? That is, his mind.
And the same faculty, when it is imployed to teach others, and, to make them understand what it hath conceived, is called the understanding so that to pray with the Spirit signifieth three things, 1. To pray by immediate inspiration, which was peculiar to the Prophets, Apostles,
And the same faculty, when it is employed to teach Others, and, to make them understand what it hath conceived, is called the understanding so that to pray with the Spirit signifies three things, 1. To pray by immediate inspiration, which was peculiar to the prophets, Apostles,
and those who had extraordinary indowments, 2. To pray by the direction and assistance of the holy Spirit, which is common to all believers, 3. To pray fervently with earnest and ardent affection.
and those who had extraordinary endowments, 2. To pray by the direction and assistance of the holy Spirit, which is Common to all believers, 3. To pray fervently with earnest and Ardent affection.
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First, to pray with the Spirit, is to pray by immediate inspiration, when he that prayeth is the mere organ of the Spirit, uttering only that which the Spirit of God doth dictate, he maks no use of his own Judgment and reason, either in divising of the matter, or choosing of the words;
First, to pray with the Spirit, is to pray by immediate inspiration, when he that Prayeth is the mere organ of the Spirit, uttering only that which the Spirit of God does dictate, he makes no use of his own Judgement and reason, either in devising of the matter, or choosing of the words;
And after this manner were they inspired, who had the gift of tongues, after that miraculous effusion of the Spirit on the day of Pentecost; for, (saith the Evangelist) they speak with other tongues, as the Spirit gave them utterance.
And After this manner were they inspired, who had the gift of tongues, After that miraculous effusion of the Spirit on the day of Pentecost; for, (Says the Evangelist) they speak with other tongues, as the Spirit gave them utterance.
Of these the Apostle speaks here, and throughout this whole Chapter, for there were at that time divers such in the Church of Corinth, who sopke, prayed,
Of these the Apostle speaks Here, and throughout this Whole Chapter, for there were At that time diverse such in the Church of Corinth, who sopke, prayed,
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and will have all gifts used to edification, so that, if any man make use of the gift of tongues in the Church, he will either have him to interpret what he saith.
and will have all Gifts used to edification, so that, if any man make use of the gift of tongues in the Church, he will either have him to interpret what he Says.
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and make no use of that gift in the Church, ver. 28. But if there be no interpreter, let him keep silence in the Church, for, that miraculous gift of tongues was given for the conversion of the Nations,
and make no use of that gift in the Church, ver. 28. But if there be no interpreter, let him keep silence in the Church, for, that miraculous gift of tongues was given for the conversion of the nations,
as he saith ver. 18. so he had the gift of interpretation, and therefore resolves, that if he made any use of that gift in the Church, he would so interpret what he said, that the Congreation should understand him.
as he Says for. 18. so he had the gift of Interpretation, and Therefore resolves, that if he made any use of that gift in the Church, he would so interpret what he said, that the Congregation should understand him.
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And this is the true meaning of the words of my Text, as they are well glost by Piscator, I will pray with the Spirit, that is, I will use any language which the spirit doth dictate unto me,
And this is the true meaning of the words of my Text, as they Are well glost by Piscator, I will pray with the Spirit, that is, I will use any language which the Spirit does dictate unto me,
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but then I will pray with the understanding also, that is, if I have prayed in an unknown tongue, I will so interpret my prayer, that the Congregation shall understand me.
but then I will pray with the understanding also, that is, if I have prayed in an unknown tongue, I will so interpret my prayer, that the Congregation shall understand me.
Else, when thou shall blesse with the Spirit, how shall be that occupieth the room of the unlearned, say, Amen, seeing he understands not what thou sayest? And the only reason why he cannot say Amen,
Else, when thou shall bless with the Spirit, how shall be that occupieth the room of the unlearned, say, Amen, seeing he understands not what thou Sayest? And the only reason why he cannot say Amen,
This is so clear, that all interpreters, ancient and modern, (except some popish writers, who seek to cast a mist upon this text which speaks so plainly against them) by the spirit here do understand the gift of tongues.
This is so clear, that all Interpreters, ancient and modern, (except Some popish writers, who seek to cast a missed upon this text which speaks so plainly against them) by the Spirit Here do understand the gift of tongues.
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but their own spirit, a spirit of pride, arrogancy, and presumption; of whom we may truely say, as was said of the foolish prophets, Ezek. 13.3. They follow their own spirit, and have seen nothing.
but their own Spirit, a Spirit of pride, arrogance, and presumption; of whom we may truly say, as was said of the foolish Prophets, Ezekiel 13.3. They follow their own Spirit, and have seen nothing.
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First, a Spirit of sanctification, then a Spirit of Consolation, and lastly, a Spirit of intercession: for, saith the Apostle. Rom. 8.26. The Spirit helpeth our infirmities:
First, a Spirit of sanctification, then a Spirit of Consolation, and lastly, a Spirit of Intercession: for, Says the Apostle. Rom. 8.26. The Spirit Helpeth our infirmities:
for we know not what we should pray for as we ought: but the Spirit it self maketh intercession for us with groanings which cannot be uttered. The Spirit cannot groan; but makes us to groan:
for we know not what we should pray for as we ought: but the Spirit it self makes Intercession for us with groanings which cannot be uttered. The Spirit cannot groan; but makes us to groan:
even as there is great difference between the Spirit whereby the Scriptures were given, and the Spirit whereby they were afterwards discerned to be the true word of God.
even as there is great difference between the Spirit whereby the Scriptures were given, and the Spirit whereby they were afterwards discerned to be the true word of God.
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It is not you that speake, but the Spirit of your Father which is in you, And after this manner were they moved with the Spirit, who had the gift of tongues, of whom the Apostle speaketh in this Chapter, they did not study for what they spake,
It is not you that speak, but the Spirit of your Father which is in you, And After this manner were they moved with the Spirit, who had the gift of tongues, of whom the Apostle speaks in this Chapter, they did not study for what they spoke,
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but (as the Evangelist saith) they were filled with the holy-ghost, and spake with other tongues as the Spirit gave them utterance. Act. 2.4. Again the Spirit is present with Men by illumination only, which is not immediate;
but (as the Evangelist Says) they were filled with the Holy Ghost, and spoke with other tongues as the Spirit gave them utterance. Act. 2.4. Again the Spirit is present with Men by illumination only, which is not immediate;
they took much pains in examining these writings, and comparing one thing with another, and when they used the meanes, the Spirit of God did improve their natural faculties;
they took much pains in examining these writings, and comparing one thing with Another, and when they used the means, the Spirit of God did improve their natural faculties;
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And yet you know that we must use the means, we must seek and labour to find out the truth, for we must search the Scriptures. John 5.39. we must seek wisedom as silver, and search for her as for bidden treasurs: Prov. 2.4. we must separate our selves and seek wisdom, as it is Proverbs. 18.1. Through desire a Man, having separated himself, seeketh, and intermedleth with all wisdom.
And yet you know that we must use the means, we must seek and labour to find out the truth, for we must search the Scriptures. John 5.39. we must seek Wisdom as silver, and search for her as for bidden treasures: Curae 2.4. we must separate our selves and seek Wisdom, as it is Proverbs. 18.1. Through desire a Man, having separated himself, seeks, and intermeddleth with all Wisdom.
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First the holy Spirit stirs up in us a desire of heavenly wisdom, then this desire makes us to separate our selves from the World and worldly thoughts, to retire into the closet of our own hearts by holy meditation,
First the holy Spirit stirs up in us a desire of heavenly Wisdom, then this desire makes us to separate our selves from the World and worldly thoughts, to retire into the closet of our own hearts by holy meditation,
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and then the wisdom of God, which before seemed foolishness, is by the illumination of the Spirit, made so known unto us, that we cannot, but discern and admire it.
and then the Wisdom of God, which before seemed foolishness, is by the illumination of the Spirit, made so known unto us, that we cannot, but discern and admire it.
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So much the Apostle hath taught us Chap. 2.13. saying, we speak, not in the words which mans wisedom teacheth, but which the holy ghost teacheth, comparing spirituall things with spirituall things.
So much the Apostle hath taught us Chap. 2.13. saying, we speak, not in the words which men Wisdom Teaches, but which the holy ghost Teaches, comparing spiritual things with spiritual things.
but requireth our own endeavonrs, for (saith St. Augustine ) He who made thee without thine own help, will not justifie thee without thine own help, we must use the means, diligently, hear, read,
but requires our own endeavours, for (Says Saint Augustine) He who made thee without thine own help, will not justify thee without thine own help, we must use the means, diligently, hear, read,
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and meditate, in Gods word, for, faith cometh by hearing. Rom. 10. 17. And they who neglect to use the means, must never think, that the holy spirit will inspire them immediately with the grace of faith.
and meditate, in God's word, for, faith comes by hearing. Rom. 10. 17. And they who neglect to use the means, must never think, that the holy Spirit will inspire them immediately with the grace of faith.
neither can any man, now, presume to have such a measure of the spirit, as those holy penmen had, whose prayers and hymnes are by the spirit of God consigned unto the use of the Church for ever.
neither can any man, now, presume to have such a measure of the Spirit, as those holy penmen had, whose Prayers and Hymns Are by the Spirit of God consigned unto the use of the Church for ever.
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This is the divinity of many men in this age, who measure God by their own bellies, thinking that he doth loath to have the same sacrifices offered dayly,
This is the divinity of many men in this age, who measure God by their own bellies, thinking that he does loath to have the same Sacrifices offered daily,
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Numb. 6.24, 25, 26. David at. the removing of the Ark used the same prayer, Psal. 68.1. which was at first composed by Moses, for that use. Numb. 10.35. Let God arise, and let his enemies be scattered.
Numb. 6.24, 25, 26. David At. the removing of the Ark used the same prayer, Psalm 68.1. which was At First composed by Moses, for that use. Numb. 10.35. Let God arise, and let his enemies be scattered.
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The same David composed many prayers and psalmes for the use of the Tabernacle, the Ninety second Psalm is entituled a song for the sabbath day, the same being composed to be sung every sabbath,
The same David composed many Prayers and psalms for the use of the Tabernacle, the Ninety second Psalm is entitled a song for the Sabbath day, the same being composed to be sung every Sabbath,
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when there was a holy convocation unto the Lord. It is said 2. Cron. 29.30. That Ezekiah the King, and the Princes, commanded the Levites, to sing prayses unto the Lord, with the words of David and of Asapth the Seer.
when there was a holy convocation unto the Lord. It is said 2. Cron. 29.30. That Hezekiah the King, and the Princes, commanded the Levites, to sing praises unto the Lord, with the words of David and of Asapth the Seer.
when you pray, say, not our Father, and certainly such a direct opposition against Christ, must needs proceed from the spirit of Antichrist. St. John. Rev. 15.3.
when you pray, say, not our Father, and Certainly such a Direct opposition against christ, must needs proceed from the Spirit of Antichrist. Saint John. Rev. 15.3.
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and they sung the song of Moses, the Jews in their dayly liturgy used the song of Moses albeit they never had the same occasion again which brought it forth at the first.
and they sung the song of Moses, the jews in their daily liturgy used the song of Moses albeit they never had the same occasion again which brought it forth At the First.
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Also the prayer which was ordinarily used in the synagogue, was that prayer which is entituled the prayer of Moses. Ps. 90. And besides that song and prayer of Moses, they used dayly some of Davids Psalmes.
Also the prayer which was ordinarily used in the synagogue, was that prayer which is entitled the prayer of Moses. Ps. 90. And beside that song and prayer of Moses, they used daily Some of Davids Psalms.
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And in their feast of Passover, they sung no less then six Psalmes, even from the 112. to the 119. which they called their great Hallelujah. St. Paul concludes all his Epistles with the same prayer, the grace of our Lord Jesus Christ be with you all, the Christian Church, from the very beginning, hath used in her Liturgy, the Psalmes of David, the song of the blessed Virgin, the song of Zacharie, and the song of Simeon And when we use these with true devotion, we are sure that we pray with the spirit;
And in their feast of Passover, they sung no less then six Psalms, even from the 112. to the 119. which they called their great Hallelujah. Saint Paul concludes all his Epistles with the same prayer, the grace of our Lord jesus christ be with you all, the Christian Church, from the very beginning, hath used in her Liturgy, the Psalms of David, the song of the blessed Virgae, the song of Zacharias, and the song of Simeon And when we use these with true devotion, we Are sure that we pray with the Spirit;
why shall not praying in, and according to the word, be a praying by the holy-ghost? The Christans in the Apostles dayes, framed divers Psalmes and hymnes, to praise God with,
why shall not praying in, and according to the word, be a praying by the Holy Ghost? The Christians in the Apostles days, framed diverse Psalms and Hymns, to praise God with,
Ephes. 6. biddeth us take the sword of the spirit, which is the word of God, vers. 17. And in the very next words, he sheweth us how vve should use that sword, saying, praying alvvayes vvith all prayer and supplication in the Spirit,
Ephesians 6. bids us take the sword of the Spirit, which is the word of God, vers. 17. And in the very next words, he shows us how we should use that sword, saying, praying always with all prayer and supplication in the Spirit,
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Besides those prayers recorded in Scripture, which we may use either as prayers, or as patterns to frame our prayers by, there be many rules and directions given in the word, concerning prayer,
Beside those Prayers recorded in Scripture, which we may use either as Prayers, or as patterns to frame our Prayers by, there be many rules and directions given in the word, Concerning prayer,
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hovv we should be disposed when we pray that we should sequester our selves from the World and Worldly thoughts, set our selves as in the presence of God, duely considering our own unworthiness,
how we should be disposed when we pray that we should sequester our selves from the World and Worldly thoughts, Set our selves as in the presence of God, duly considering our own unworthiness,
and the inability of all other means under Heaven to help us, unless God be pleased to hear our prayers. 3. We are taught in the word, to vvhom we should pray:
and the inability of all other means under Heaven to help us, unless God be pleased to hear our Prayers. 3. We Are taught in the word, to whom we should pray:
Lastly, we are taught in the word, hovv we should pray with reverence and humility, with love and charity, with faith and confidence to be heard with zeal and fervency, with patience, constancy and perseverance.
Lastly, we Are taught in the word, how we should pray with Reverence and humility, with love and charity, with faith and confidence to be herd with zeal and fervency, with patience, constancy and perseverance.
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then I spake with my tongue, Lord make me to know my end, &c. It was the good Spirit of God who kindled this fire in Davids heart, which burst out into the flames of fervent devotion;
then I spoke with my tongue, Lord make me to know my end, etc. It was the good Spirit of God who kindled this fire in Davids heart, which burst out into the flames of fervent devotion;
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the Apostle saith, we know not what we should pray for, as we ought, nor yet how to pray, that is, we are not able, of our selves, to pray with, that fervency of spirit;
the Apostle Says, we know not what we should pray for, as we ought, nor yet how to pray, that is, we Are not able, of our selves, to pray with, that fervency of Spirit;
but the meaning is, he hath that operation in our hearts, that he maketh us to pray and groan: so Gal. 4.6. it is said, that the spirit cryeth, Abba Father, because by him we cry Abba Father, as it is exprest, Rom. 8.15.
but the meaning is, he hath that operation in our hearts, that he makes us to pray and groan: so Gal. 4.6. it is said, that the Spirit Cries, Abba Father, Because by him we cry Abba Father, as it is expressed, Rom. 8.15.
Bernard complaineth much of this, saying, Nihil in mundo fugatius est corde meo, nothing in the World is swifter then my heart, it flyeth away and fastneth upon other objects.
Bernard Complaineth much of this, saying, Nihil in mundo Fugatius est cord meo, nothing in the World is swifter then my heart, it flies away and fasteneth upon other objects.
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So when we offer unto God the Calves of our lips, it comes to pass through our carelesness and wantonness, that many foul thoughts gee upon our sacrifice, and defile it.
So when we offer unto God the Calves of our lips, it comes to pass through our carelessness and wantonness, that many foul thoughts gee upon our sacrifice, and defile it.
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and also to pray by the direction, and assistance of the holy Spirit. Jude 20. So, it signifyeth to pray zealously and fervently, with earnest and ardent affection:
and also to pray by the direction, and assistance of the holy Spirit. U^de 20. So, it signifieth to pray zealously and fervently, with earnest and Ardent affection:
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This is the only worship that pleaseth God, as our Saviour hath taught us, John 4.23. The true worshippers shall worship the Father in spirit and in truth, for the Father seeketh such to worship him.
This is the only worship that Pleases God, as our Saviour hath taught us, John 4.23. The true worshippers shall worship the Father in Spirit and in truth, for the Father seeks such to worship him.
but have removed their heart far from me. The like complaint we have, Jer. 12.2. Thou art near in their mouth, and farr from their reins. And Hos. 7.14. They cryed not unto me with their heart, when they howled upon their beds.
but have removed their heart Far from me. The like complaint we have, Jer. 12.2. Thou art near in their Mouth, and Far from their reins. And Hos. 7.14. They cried not unto me with their heart, when they howled upon their Beds.
he first of all requireth the heart, Prov. 23.26. My Son give me thine heart. Look whatsoever duty he requireth of us, he will have it done with the heart,
he First of all requires the heart, Curae 23.26. My Son give me thine heart. Look whatsoever duty he requires of us, he will have it done with the heart,
and with all the heart, we must seek the Lord with all our heart, cleave unto the Lord with all our heart, serve him with all all our heart, turne unto him with all our heart, love him with all our heart, obey him with all our heart, follow him with all our heart, praise him with all our heart.
and with all the heart, we must seek the Lord with all our heart, cleave unto the Lord with all our heart, serve him with all all our heart, turn unto him with all our heart, love him with all our heart, obey him with all our heart, follow him with all our heart, praise him with all our heart.
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for prayer is not a powring out of the lungs; but of the heart and soul, before God, as Hanna saith, 1 Sam. 1.15. I have powned out my Soul before the Lord.
for prayer is not a Pouring out of the lungs; but of the heart and soul, before God, as Hannah Says, 1 Sam. 1.15. I have powned out my Soul before the Lord.
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even, so we worship God with all our might, when all the faculties and powers of our souls are concentrated and united together in the performance of that work,
even, so we worship God with all our might, when all the faculties and Powers of our Souls Are concentrated and united together in the performance of that work,
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then do we wrestle with God as Jacob did, or strive in prayer, as the Apostle exhorts us, Rom. 15.30. I beseech you bretheren, that ye strive together with me in your prayers to God for me. So did David worship God;
then do we wrestle with God as Jacob did, or strive in prayer, as the Apostle exhorts us, Rom. 15.30. I beseech you brethren, that you strive together with me in your Prayers to God for me. So did David worship God;
and all that is within me, blesse his holy name. So, Psal. 35.10. he promiseth that all his bones, that is, all his strength, shall be exercised in prayer, All my bones shall say, Lord who is like unto thee, &c. And so should we worship God;
and all that is within me, bless his holy name. So, Psalm 35.10. he promises that all his bones, that is, all his strength, shall be exercised in prayer, All my bones shall say, Lord who is like unto thee, etc. And so should we worship God;
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so that there be a concurrence of all the faculties and powers of it, of the understanding, the will, the heart and affections. First, our understanding must concurr.
so that there be a concurrence of all the faculties and Powers of it, of the understanding, the will, the heart and affections. First, our understanding must concur.
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for all our spiritual sacrifices should be a reasonable service; as St. Paul saith, Rom. 12.1. therefore our understanding and reason must be occupyed in it, else it is not reasonable.
for all our spiritual Sacrifices should be a reasonable service; as Saint Paul Says, Rom. 12.1. Therefore our understanding and reason must be ocupied in it, Else it is not reasonable.
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but our Saviour took no notice of it, because he knew not what he said, Luke 9.33. The sons of Zebedee preferred a suit unto Christ, but did not obtain it, because they knew not what they asked, Math. 20.22.
but our Saviour took no notice of it, Because he knew not what he said, Lycia 9.33. The Sons of Zebedee preferred a suit unto christ, but did not obtain it, Because they knew not what they asked, Math. 20.22.
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So we may say of all ignorant Papists, who say their prayers in Latine, that they ask they know not what, their devotion is blind, their sacrifice is no reasonable service;
So we may say of all ignorant Papists, who say their Prayers in Latin, that they ask they know not what, their devotion is blind, their sacrifice is no reasonable service;
for they make a sound, and utter words, but with out understanding, like Plinie 's Raven which could say, Ave Caesar imperator; or like Cardinall Ascanius his Parrat, which (as Caelius Rodiginus reports) was taught to pronounce all the articles of the Creed.
for they make a found, and utter words, but with out understanding, like Pliny is Raven which could say, Have Caesar imperator; or like Cardinal Ascanius his Parrot, which (as Caelius Rodiginus reports) was taught to pronounce all the Articles of the Creed.
Now that is said to be living, which moveth of it self, and that to be dead, which doth not move but by outward forcer our prayers must be a living sacrifice,
Now that is said to be living, which moves of it self, and that to be dead, which does not move but by outward forcer our Prayers must be a living sacrifice,
nor should we pray for ostentation, to get applause of men, as did the Pharisees; nor pray only formally, and customarily, as performing a taske imposed upon us:
nor should we pray for ostentation, to get applause of men, as did the Pharisees; nor pray only formally, and customarily, as performing a task imposed upon us:
For its only the fervent prayer of a righteous man, that availeth much, as S. Jam. saith this fervent prayer draweth sighes & groans from the heart, which cry loud in the ears of God.
For its only the fervent prayer of a righteous man, that availeth much, as S. Jam. Says this fervent prayer draws sighs & groans from the heart, which cry loud in the ears of God.
or he be mindfull of us, vvhen vve do not mind vvhat vve say unto him? Christ giving direction for private prayer, Bids us Enter into our closet and shut the doores behind us, to avoid ostentation:
or he be mindful of us, when we do not mind what we say unto him? christ giving direction for private prayer, Bids us Enter into our closet and shut the doors behind us, to avoid ostentation:
We should at least give unto God that respect, vvhich civility teacheth us to give unto men, especially our superiours, not to turne avvay our mind, till our tale be done.
We should At least give unto God that respect, which civility Teaches us to give unto men, especially our superiors, not to turn away our mind, till our tale be done.
Thus, if vve pray by the direction of the vvord, and vvith the assistance of the Spirit, zealously and fervently, vve are sure that we pray vvith the Spirit.
Thus, if we pray by the direction of the word, and with the assistance of the Spirit, zealously and fervently, we Are sure that we pray with the Spirit.
Therefore Beza renders it well, Precabor intelligentiâ, I will pray with intelligence, that is, to the understanding of others, this is indeed the scope and purpose of the Apostle, throughout this whole Chapter, to shevv, that all spirituall gifts should be used to edification,
Therefore Beza renders it well, Precabor intelligentiâ, I will pray with intelligence, that is, to the understanding of Others, this is indeed the scope and purpose of the Apostle, throughout this Whole Chapter, to show, that all spiritual Gifts should be used to edification,
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The Apostle, in this Chapter, sets himself so much against that practice, as if he had seen that which hapned, afterwards, in the Western Church, to have all their prayers in latine,
The Apostle, in this Chapter, sets himself so much against that practice, as if he had seen that which happened, afterwards, in the Western Church, to have all their Prayers in latin,
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This he amplifieth in many words, ver. 2, 6, 7, 8, 9, 11, 14, 16, 17, 19, 26. And indeed disputes so strongly against that practice, that the Papists may do well to turn this whole Chapter out of their Bibles,
This he amplifieth in many words, ver. 2, 6, 7, 8, 9, 11, 14, 16, 17, 19, 26. And indeed disputes so strongly against that practice, that the Papists may do well to turn this Whole Chapter out of their Bibles,
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And so it was understood by all the antient Fathers, and the Church, for above six hundred years after Christ, did religiously observe the Apostles direction,
And so it was understood by all the ancient Father's, and the Church, for above six hundred Years After christ, did religiously observe the Apostles direction,
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as have been fully proved by the learned Jewel, of England. And the same is confest by many learned Papists, Aquinas, Aenaeas Sylvius, Durand, Lyra, Eckius, and Mr. Harding, albeit he strugle hard to instance the contrary,
as have been Fully proved by the learned Jewel, of England. And the same is confessed by many learned Papists, Aquinas, Aeneas Sylvius, Durand, Lyra, Eckius, and Mr. Harding, albeit he struggle hard to instance the contrary,
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and by all Protestants, that these prayers should be in a known vulgar tongue: the question that now troubleth us, is, whether these prayers should be extemporary, or premeditate;
and by all Protestants, that these Prayers should be in a known Vulgar tongue: the question that now Troubles us, is, whither these Prayers should be extemporary, or premeditate;
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so we cannot make a compleat prayer, consisting of confession, petitions for things necessary, intercessions, and giving of thanks, and square all these according to the rule of the word;
so we cannot make a complete prayer, consisting of Confessi, petitions for things necessary, intercessions, and giving of thanks, and square all these according to the Rule of the word;
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as David saith, St. James telleth us of many that ask amiss, rhe Disciples themselves did it when they desired fire to come down from heaven and consume the Samaritans; vvhich was not good.
as David Says, Saint James Telleth us of many that ask amiss, rhe Disciples themselves did it when they desired fire to come down from heaven and consume the Samaritans; which was not good.
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and even after that we have thought, we must not presume to lay our thoughts upon Gods Altar, till first we have vveighed them in the ballanes of the sanctuary.
and even After that we have Thought, we must not presume to lay our thoughts upon God's Altar, till First we have weighed them in the ballanes of the sanctuary.
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As they vvho pray vvithout study and deliberation cannot follovv the directions of the vvord; so neither can they promise unto themselves the assistance of the spirit:
As they who pray without study and deliberation cannot follow the directions of the word; so neither can they promise unto themselves the assistance of the Spirit:
for Gods spirit vvorketh by means, and then most assists us, vvhen vve most endeavour. I shevved unto you before, that the spirit, in all his other gifts and productions;
for God's Spirit worketh by means, and then most assists us, when we most endeavour. I showed unto you before, that the Spirit, in all his other Gifts and productions;
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and we will find that study, and premeditation, doth soonest purchase the gift of prayer, and that the spirit of prayer is most vigorous in him who deliberates most prudentially.
and we will find that study, and premeditation, does soonest purchase the gift of prayer, and that the Spirit of prayer is most vigorous in him who deliberates most prudentially.
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For the Spirit of God, is a Spirit of wisdom, he gave unto Isaiah the tongue of the learned, not a tongue without learning, Christ promised unto his disciples, a mouth and wisdom; not a mouth without wisdom,
For the Spirit of God, is a Spirit of Wisdom, he gave unto Isaiah the tongue of the learned, not a tongue without learning, christ promised unto his Disciples, a Mouth and Wisdom; not a Mouth without Wisdom,
That the Spirit gave them utterance, where the word in the Original is farr more pregnant, for NONLATINALPHABET signifieth as much as to spake Apothegmes,
That the Spirit gave them utterance, where the word in the Original is Far more pregnant, for signifies as much as to spoke Apothegms,
or wise sentences, and so it is said ver. 11. that they spake Magnalia Dei, great and high points, not Trivialia base course stuffe not worth the time it vvasteth.
or wise sentences, and so it is said for. 11. that they spoke Magnalia Dei, great and high points, not Trivialia base course stuff not worth the time it wasteth.
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they who neglect this, and pray without deliberation, do not prepare themselves before they pray; but tempt the Lord, because they neglect the means, and depend upon an extraordinary assistance,
they who neglect this, and pray without deliberation, do not prepare themselves before they pray; but tempt the Lord, Because they neglect the means, and depend upon an extraordinary assistance,
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because they cannot tell him what it is, or that it is any thing, but what every ministers fancy doth suggest unto him, in the very instant when he is praying.
Because they cannot tell him what it is, or that it is any thing, but what every Ministers fancy does suggest unto him, in the very instant when he is praying.
And this must needs stagger him, who otherwise might prove a convert, and make him resolve, rather to continue in the communion of his own Church, where,
And this must needs stagger him, who otherwise might prove a convert, and make him resolve, rather to continue in the communion of his own Church, where,
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And first, I desire you to consider Solomons advice, Ecclesiastes 5.2. Be not rash with thy mouth, and let not thine heart be hasty to utter any thing before God;
And First, I desire you to Consider Solomons Advice, Ecclesiastes 5.2. Be not rash with thy Mouth, and let not thine heart be hasty to utter any thing before God;
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least, through inadvertence, and want of consideration, we offer strange fire upon Gods altar, and he cast back on our faces the dung of our sacrifice.
lest, through inadvertence, and want of consideration, we offer strange fire upon God's altar, and he cast back on our faces the dung of our sacrifice.
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yet there is a morality in that precept, which still bindeth us, to offer something unto God, in acknowledgment of that homage which we owe unto our Creator:
yet there is a morality in that precept, which still binds us, to offer something unto God, in acknowledgment of that homage which we owe unto our Creator:
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and what that is, the Psalmist telleth us Psal. 50.14. Offer unto God thanksgiving and pay thy vows unto the most high, and call upon me, &c. But they who pray ex tempore, bring nothing with them to offer;
and what that is, the Psalmist Telleth us Psalm 50.14. Offer unto God thanksgiving and pay thy vows unto the most high, and call upon me, etc. But they who pray ex tempore, bring nothing with them to offer;
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but take it upon a suddain, even after they have presented themselves before the Lord. Which must needs be a dough-baked sacrifice, unworthy to be offered unto God:
but take it upon a sudden, even After they have presented themselves before the Lord. Which must needs be a dough-baked sacrifice, unworthy to be offered unto God:
God is a great King, and therefore look what respect you give unto your prince, you must give no less unto him, you will not offer unto your prince a naughty thing;
God is a great King, and Therefore look what respect you give unto your Prince, you must give no less unto him, you will not offer unto your Prince a naughty thing;
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And they have too high an esteem of themselves, and too great a confidence in their own abilities, who dare trust to their own fancy and invention, before the Majesty of Heaven.
And they have too high an esteem of themselves, and too great a confidence in their own abilities, who Dare trust to their own fancy and invention, before the Majesty of Heaven.
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Solomon saith, The heart of the Wise teacheth his mouth, Prov. 16.23. His heart teacheth his mouth, because he considereth, and deliberates, what to say.
Solomon Says, The heart of the Wise Teaches his Mouth, Curae 16.23. His heart Teaches his Mouth, Because he Considereth, and deliberates, what to say.
We should fit and prepare our selves to seek the Lord; like the bride who maketh her self ready, Rev. 19.7. and as the wise Virgins, who trimmed their lamps, before they went out to meet the bridegroom. Math. 25.7. our hearts should first be inditing a good matter, before our tongue be the pen of a ready writer.
We should fit and prepare our selves to seek the Lord; like the bride who makes her self ready, Rev. 19.7. and as the wise Virgins, who trimmed their lamps, before they went out to meet the bridegroom. Math. 25.7. our hearts should First be inditing a good matter, before our tongue be the pen of a ready writer.
And of all premeditated prayers, none are so sit for the Church, as set forms, composed by the governors of the Church, wherein all may joyn? These prayers are most according to the rule of this Text, that is, with the Spirit, and with understanding also: with the Spirit;
And of all premeditated Prayers, none Are so fit for the Church, as Set forms, composed by the Governors of the Church, wherein all may join? These Prayers Are most according to the Rule of this Text, that is, with the Spirit, and with understanding also: with the Spirit;
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And the Apostle here preferreth praying with understanding, before praying with the Spirit, so that albeit praying ex tempore, were a praying with the Spirit, as is pretended, but falsely;
And the Apostle Here preferreth praying with understanding, before praying with the Spirit, so that albeit praying ex tempore, were a praying with the Spirit, as is pretended, but falsely;
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Jame. the first Bishop of Jerusalem, (of vvhom you read in the Acts of the Apostles ) imployed himself so much in composing of Liturgies for the use of the Church, that he was called Jacobus Liturgicus. So did St. Basill, St. Chrisostom, St. Ambrose, and others.
James. the First Bishop of Jerusalem, (of whom you read in the Acts of the Apostles) employed himself so much in composing of Liturgies for the use of the Church, that he was called Jacobus Liturgicus. So did Saint Basil, Saint Chrysostom, Saint Ambrose, and Others.
Or if you like better the exemple of reformed Churches, Mr. Calvin advised all Churches to use such set forms of prayer from which the Ministers might not vary, and he giveth good reasons for it,
Or if you like better the exemple of reformed Churches, Mr. calvin advised all Churches to use such Set forms of prayer from which the Ministers might not vary, and he gives good Reasons for it,
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therefore I will repeat his own words, concerning a form of prayer, and Ecclesiastical rites, I very well like, that it be a certain and constant one, from which the pastors of the Church may in no wayes depart,
Therefore I will repeat his own words, Concerning a from of prayer, and Ecclesiastical Rites, I very well like, that it be a certain and constant one, from which the Pastors of the Church may in no ways depart,
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and never Minister went into a Putpit, but before he uttered any words of his own, he first read a prayer out of the book, containing a general confession of fin.
and never Minister went into a Putpit, but before he uttered any words of his own, he First read a prayer out of the book, containing a general Confessi of fin.
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And they who at first opposed the liturgy of the Church of England, did then protest, that they did not not dislike set formes of prayer, but approve well of them;
And they who At First opposed the liturgy of the Church of England, did then protest, that they did not not dislike Set forms of prayer, but approve well of them;
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nor any premeditate prayer, but will have ministers pour out all their prayers ex tempore. And I dare say, that the Devill will allow them such prayers;
nor any premeditate prayer, but will have Ministers pour out all their Prayers ex tempore. And I Dare say, that the devil will allow them such Prayers;
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there must be (as St. Jerome saith) Tot Schismata, quot Sacerdotes. The Milevitan Council, above twelve hundred years ago, saw this evil, and provided against it.
there must be (as Saint Jerome Says) Tot Schismata, quot Sacerdotes. The Milevitan Council, above twelve hundred Years ago, saw this evil, and provided against it.
When all particular congregations communicate in a common forme of worship, then is the Church like Jerusalem, that is, built compact together. But when every one prayeth after a severall fashion, there is as great diversity of tongues,
When all particular congregations communicate in a Common Form of worship, then is the Church like Jerusalem, that is, built compact together. But when every one Prayeth After a several fashion, there is as great diversity of tongues,
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God of his infinite mercy grant us this blessing, that we may with one mind, and one mouth, glorifie God, as the Apostle exhorteth us, Rom. 15.6. This shall be my prayer while I have any being:
God of his infinite mercy grant us this blessing, that we may with one mind, and one Mouth, Glorify God, as the Apostle exhorteth us, Rom. 15.6. This shall be my prayer while I have any being:
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Calv. Ep. 87. ad prot. Aug quod al fo•mam precum & vituum Eccl siae, valde probo, ut certa illa excet, a qua past nibus in functione sua descedere, non liceat, tam ut consulatur quorundam Simplicitati & imperitis, quam ut certius ita conster omnium inter ses Ecclesiarum consensus postremo, ut obviam eatur desultoriae quorundam levitati qui novationes quasdam affectant.
Calvin Epistle 87. and prot. Aug quod all fo•mam precum & vituum Ecclesiastes siae, Valde probo, ut Certa illa excet, a qua passed nibus in function sua descedere, non liceat, tam ut consulatur quorundam Simplicitati & imperitis, quam ut certius ita construe omnium inter ses Ecclesiarum consensus postremo, ut Obviam eatur desultoriae quorundam levitati qui novationes quasdam affectant.
