Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	bread_n	forgive_v	trespass_n	2,306	5	10.7901	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77809	Oratio Dominica: or, The Lords prayer, pleading for better entertainment in the Church of England. A sermon preached at Saint Mary Woolnoth, London, Jun 11. 1643. By Peter Bales, Mr. in Arts, and minister of the Gospel.	Bales, Peter, 1547-1610?	1643 (1643)	Wing B550; Thomason E55_6; ESTC R16272	23,410	48

come not thou into their secret Gen. 49.6 unto their assembly mine honour be not thou united Let us not like the Cocke in the Fable preferre the barly corn before the precious gemme or like Chius sell the good Wine and drink the dregges our selves or like Glaucus change our gold for copper Let us not take darknesse for light Isa 5.20 and light for darknesse bitter for sweet and sweet for bitter shall we make this blessed Prayer of none effect to promote our owne Rom. 3.4 God forbid yea let God be true and every man a lyar let the whole treasure of our prayers be contained in this treasury let us offer the gold frankincense and myrrhe of prayers and thanksgiveings alwayes on this holy Altar for whosoever walketh according to this rule Gal. 6.16 peace shall be upon him and mercy and upon the Israel of God So much for the first consideration of this prayer viz. as it is Regula or a rule of prayer Come we ●ow to the second consideration of it viz. as it is Forma A prayer of it selfe or a prayer of it selfe All the Petitions contained in this prayer were used by our Saviour Christ in the dayes of his flesh as he tooke our nature for sometimes he prayed for the honouring his Fathers name sometimes for the inlarging of his Kingdome sometimes for fulfilling of his will sometimes for multiplication of bread sometimes for deliverance from temptation But one petition seemeth repugnant forgive us our trespasses Quest for how could he pray so who never knew sinne He might pray this Sol. 1 having a fellow-feeling of the Churches miseries he was the head of a body 2 Cor. 5.21 and was made sinne for us and so did not onely confesse himselfe a sinner but suffered the wrath of God for it which made him cry Deus mi Mat. 27.46 Rom. 15.3 Psal 69.9 Deus mi My God my God why hast thou forsaken me The rebukes of them that rebuked thee fell on me Againe Sol. 2 you may beleeve that our Saviour did not recite it as his prayer unto God but left it as a prayer unto his Church There is a distinction made of the whole prayer in the Lesson and in the Liturgie In the Lesson it is commended by God to us in the Liturgie we commend our selves to God by it And although Christ did not use it as a prayer though it might be so yet certainly he commended it as a forme unto the Church And albeit wee read not in any place of holy Scripture that the Apostles used this forme of prayer in reason we are to suppose that as they were Disciples and were ignorant they used it as a prayer as they were Apostles and had the gift of prayer they used it as a patterne to others That it was given as a prayer we need not wee ought not to doubt therefore we see it used in all the Liturgies of the Primitive Church as in the Liturgies of Saint James of Saint Basil of the Syrians of the Ethiopians Marg. Bibliothe● pat and in the Liturgie of Saint James there are these words prefixed Vouchsafe us O Lord this confidence that we may dare to pray unto thee and say Our Father which art in Heaven c. And that it was thus intended it is plaine by the words Our Saviour doth not say pray that Gods name may be hallowed his Kingdome come c. in any other forme but he bindeth them to the same words as upon a just occasion he saith pray non in hunc modum sed haec verba When ye pray say Our Father c. And this is the reason why it is so often used in the Liturgie Communion Baptisme and every particular Rite in our Church It is so that if any thing be defective in our prayers or forgotten which were fit to be asked we may quicken our senses and recollect our selves by the sweet recitall of this prayer which if a man could speake with the largenesse of affection that the words will beare he needeth no other prayer And therefore we make it at the least we ought the clause and end of all our prayers Cyprian de orat Dom. It is good saith Saint Cyprian to aske God in his owne words for what is more likly to prevaile with God Quae potest esse magis spiritualis oratio quam quae a Christo nobis data est a quo nobis spiritus sanētus m●ssus est c. then that which was made by God himselfe It beginneth with Kingdome and endeth with Glory It is the best forme that ever was made saith that holy and blessed Martyr for what more excellent and true prayer can there be then that which was made by excellency and truth it selfe It is the most spirituall forme for it was given by the holy spirit Saint Austin preaching upon this prayer Aug. de temp serm 126. doth fall into admiration of it saying O vere coelestis oratio quae tota est oratio O truly celestiall prayer which is all prayer Mr. Calvin And reverend Calvin likewise learnedly and judiciously falleth into admiration of the loving kindnesse of Christ towards us Dum unigenitus Dei filius nobis verba in os suggerit quae mentem nostram omni haesitation● expediant In that he putteth words into our mouth which may free our mind of all doubting For five things is this Prayer to be commended First it is to be commended because it is a publike forme it was so intended by our Saviour Christ A publike forme as it plainly appeareth by its running in the plurall number Not my Father but Our Father c. Hence it was well noted by Saint Greg. that although in the latine Church it was said by the Priest onely yet in the Greek Church it was said by all the people as being intended publike forme not but that we should use it in private as a clause of our prayer for it is a prayer as well for the closet Matth. 6.6 as for the Church When thou entrest into thy closet pray after this manner for though then a man prayeth alone yet must he not pray for himselfe alone qui sibi soli orat solus orat saith Saint Austin whosoever prayeth for himselfe alone prayeth alone and hath not God hearing him therefore in the publike Congregations and in our closets let us say Our Father which art in Heaven c. Secondly this prayer is to be commended A set forme because it is a set forme it is plaine and evident by the giveing of it Christ gave it twife in the same words and same forme nay if he had beene desired a forme of prayer a thousand times he would have given the same forme Therefore justy may we dislike Conceptuaries which conceive of other formes and say it is a stinting of the Spirit to pray in a set forme for rather we may say to pray in

the Gospell had not mentioned the Author of it we might have easily gessed that Christs spirit had been there This Prayer is perfect in respect of the Author Order Matter First Author 1 Cor. 13. it is perfect in respect of the Author of it The Apostle saith If J had the tongue of men and Angels His meaning is that the tongues of Angels were more glorious then the tongues of men and therefore that song of the Angels Isa 6.3 Holy Holy Holy is magnified in the Church But this prayer was formed by the tongue of Christ who is the Lord of Angels It was compiled by him who is the wisdome of God and therefore cannot be but perfect Deut. 32.4 quia perfecta sunt opera Jehovae because all the workes of the Lord are perfect Secondly Method it is perfect in respect of the Method or Order of it If man did make a prayer he would begin at daily bread Matth. 6.33 but Christ in this prayer teacheth us first to seeke the Kingdome of God The Lacedemonians used to aske of their Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Things usefull Things excellent So in this prayer we begge things excellent in the three first petitions and in the two last and things usefull or necessary in the fourth It is a most excellent order for therein we first seeke Gods glory afterward our owne good The three first petitions concerne God and doe begin with his glory The first bringeth it in the second amplifieth it The third consummates it The three last doe concerne our selves the fourth is for temporals the fifth and sixth are for spirituals For temporals in removing things occasionally evill as afflictions for spirituals in removing things simply evill as sinne Others doe thus distinguish them The first petition respecteth God All the rest respect us in a threefold estate first of Glory Thy Kingdome come Secondly of Grace Thy will be done even in earth as it is in Heaven Forgive us our trespasses c. Lead us not into temptation but deliver us from evill Thirdly of Nature Give us this day our daily bread As it is thus perfect in respect of the Method So in respect of the Matter Matter It is so large a Theme that we may lose our selves in it The consideration whereof made Saint Cyprian cry out Qualia quam malta Sacramenta How many excellent mysteries in this prayer It is a prayer of it selfe and every word in it is a prayer There is not one word wanting that should be put in nor any word more then ought to be It containeth in it all the Articles of the Creed The Creed they are twelve here are six petitions Those twelve may be reduced to six answerable to these six petitions First as we beleeve in God so we pray that God would shew himselfe Omnipotent in preserving us in the way to Heaven by giving us things necessary for this life The fourth petition answerable to the first article As in the other articles which concerne Christ we beleeve that Christs merits are sufficient so we pray here that whatsoever Christ did suffer might be efficacions to bring us to his Kingdome to doe his will to assure us of remission of sins and preservation from all evill As in the Creed we beleeve that the Holy Ghost is a sanctifier so here we pray that he would be so to us In the Creed we beleeve the Communion of Stints here we pray for it Againe it containeth all the ten Commandements for as in them are contained all good things to be done The ten Com. so here we begge grace to doe them As all the Commandements of the Decalogue are reduced to two heads so all the Petitions of the Lords Prayer are reduced to two heads we begge things for Gods glory and our owne good The summe of the first Table is answerable to the three first Petitions and the summe of the second Table is answerable to the three last Totius Evangelu breve compend ●m Tertul. lib. de orat cap. 1. As the old Testament is a Comment upon the Decalogue so is the New upon this Prayer which is saith Tertullian the Gospels Epitome Thirdly it is a Compendium of all wants Upon aloccasons All wants we may have recourse unto this prayer When Gods Name is blasphemed we may fly to the first Petition and say Lord sanctifie thy holy name When Piety is trodden under foote we may runne to the second and say Thy Kingdome come When we find in us an inability to doe Gods will we may have recourse unto the third beseeching God so to enable us to doe his will here on earth as it is done in Heaven by the blessed Angels When we stand in need of tempor all things we may expresse the fourth saying give us this day our daily bread When we find our selves burthened with sin we thirst after the fifth and say Forgive us our trespasses as we forgive them that trespas against us When we are assulted by temptations we may with comfort imbrace the sixth and say lead us not into temptation but diliver us from evil Fourthly and lastly All kinds of prayer it is a Compendium of all kinds of prayer It containeth all that were made by the Prophets of old the prayers of Moses David Samuel Daniel c. And all the prayers of the Apostles in the new Testament The Apostle Paul doth set downe four kinds of prayer in 1 Tim. 2.1 The first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deprecation of evill 1 Tim. 2.1 The second is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Comprecation of good The third is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Interpellation or Intercession for others The fourth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thanksgiving or Blessing God for our selves and others All these are contained in this Prayer First Deprecation is contained in the two last petitions Forgive us our trespasses c. lead us not into temptation but deliver us from evill Secondly Comprecation is comprehended in all the other petitions Thirdly Intercession shineth in every word Our Father give us forgive us c. Fourthly giving of thanks appeareth in the Doxologie For thine is the Kingdome the power and the glory for ever Amen Nay there are all these in every Petition For as in the Commandement it is a generall rule that where the affirmative part is commanded there the negative is forbidden and on the contrary So in these Petitions where we pray for any good there we pray against the contrary evill And in every petition there is intercession because we pray for others And when we pray for the obtaining of any good or removing of any evill there must of necessity be giving of thanks for any degree of having the one or removing the other Thus find we to our great comfort that never man spake as Christ when he spake to man never Angel spake as he when he spake to God