Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	forgive_v	temptation_n	trespass_n	2,252	5	10.8049	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96361	Pantheologia or the summe of practical divinity practiz'd in the wilderness, and delivered by our Saviour in his Sermon on the Mount. Being observations upon the fourth, fifth, sixth, and seventh chapters of St Matthew. To which is prefixed a prolegomena or preface by way of dialogue, wherein the perfection and perspicuity of the Scripture is vindicated from the calumnies of Anabaptists and Papists. By Tho. White B.L. minister of Gods word at Anne Aldersgate, London.	White, Thomas, minister of St. Anne's, Aldersgate.	1653 (1653)	Wing W1806; Thomason E1466_1; ESTC R208673	167,277	207

viz. for all for it is not said Give me but us c. The Prayer it self is divided into three parts 1. Introduction Our Father c. 2. Petitions which are divided into supplications Hallowed be thy Name c. and deprecations Forgive us c. 3. The Conclusion or Doxology For thine is the Kingdom c. In the Introduction 1. There is the Person prayed to viz. God 2. The relation he hath to us Our Father 3. The place where he in a more especial manner is present viz. Heaven That we are to pray to none but God is apparent 1. Because none else knows our wants Isa 63.16 2. None can know our prayers 1. Because at the same time there are an hundred thousand praying 2. Because he that knows our prayers must know our hearts because it is the heart that prayes and not the tongue otherwise though the desires were never so fervent if the words were not so significant the prayers would be lesse regarded 3. Because none else can grant our prayers 4. Because there are none so willing for he is our Father the Saints but our brethren 2. The Parent loves his children better then they one the other The LORDS PRAYER Our Father which art in heaven Hallowed be thy Name Thy kingdom come Thy will be done in earth as it is in heaven Give vs this day our dasly bread And forgive us our debts as we forgive our debters And lead us not into temptation but deliver us from evil For thine is the kingdom and the power and the glory for ever Amen THe prayer is divided into four parts 1. The Preparatory part or Introduction Our Father which art in heaven 2. The body of the Prayer which is divided into two parts Supplications which are four and Deprecations 3. The Doxology For thine is the kingdom c. Or it may be brought as hereafter shall be shewed as a reason why we beg these things of God 4. The Conclusion of all viz. Amen or if you will the praying over the whole prayer again in one word There are some small differences between our Translation and the Original The first is this Oh Our Father not Our Father The second the word art is not in the Original The third that which we translate Heaven is Heavens in the plural number For the expository part there is little difficulty I am only in this that it is said that God is in heaven 1. We must take heed that we do not understand it exclusively as if God were no where else as in Job 22.15 that God walked in the circuits of the heaven For God is as truly and as essentially in earth as in heaven and Solomon saith That the heaven of heavens is not able to contain him 2. We must take heed of thinking that God is so in heaven as a place which makes him happy for if so he should neither be infinitely nor eternally happy for heaven is not the happinesse of God but God the happinesse of heaven the heaven of heavens God is said to be in heaven 1. In respect of manifestation here we see him but darkly there face to face 2. In respect of union 3. In respect of fruition all these shall be abundantly greater for their own faith shall be turned into vision our hope into fruition our love into union Or else this may be added not onely not as a limitation of Gods presence but to distinguish him from our earthly fathers there are two words that distinguish God from our natural fathers 1. That he is in heaven 2. The word Our since there is none that is the Father of all the elect save one God We may consider these words either in themselves or as a preface or introduction to the prayer 1. In themselves the first truth therefore in the words is this that God is the Father of all his people Now God does not take empty titles upon himself but fils up whatsoever relation he takes upon himself to the utmost therefore whatsoever the tenderest lovingest parents in the world are to their children God is much more First We have our beings under God from our parents but we have our beings more from God then from them 1. Because we have it originally from God but from them instrumentally 2. We have our bodies from our parents but our souls from God Eccles 12.7 Heb. 12.10 3. We have our being but our depraved being from our parents but our well-being from God By generation we have it from our parenrt by regeneration from God 4. Though we have our bodies in some sense from our parents yet we have them much more from God for a mother knows not her childe before it be born whether it be beautifull or deformed knows not what parts it hath and what it wants but Psal 139. in his book are all our members written Secondly Parents know their children there are many Kings and Monarchs that know not their servants but none but knows their children Can you go to any mother that cannot tell you how many children she has and their names but God knows his children farre better then any parent and to help our faith God does use many rare expressions and to signifie what special notice he takes of his children Exod. 28. to write down their names is not so much as to engrave them and God thinks no matter good enough to engrave his peoples name in the preciousest stones in the world he must have for them to be engraven in nay he will have their names engraven twice as you may see Exod. 28. and Aaron is not to appear before him but with the names of his people upon his heart nay to shew that there is no precious stone or any thing under heaven that is good enough to engrave his peoples names on he engraves them in the palms of his own hands Isa 49.16 that is the first thing God knows his people by name and that is a wonderfull honour 2. A wonderfull comfort Isa 43.1 Exod. 33.12 2. God knows the dispositions of his children Psalm 103.13 3. He does more then any father for he numbers the very hairs of their heads Mat. 10.30 Nay as God knows his people so he never forgets them a father may nay a mother which is fullest of affections nay a mother may forget her sucking childe who as yet has not by any disobedience provoked her to forsake him for she is not only the nurse of it but the mother of it the son of her womb Nay a mother may forget though she has but one the sonne of her womb Isa 49.15 Nay all women may forget for it is said though they should for a woman to forget one childe if she has many but for all the women in the world to forget their childe whiles it sucks though they have no more is a kinde of an impossibility yet it is more impossible for God to forget his people Nay but God sets down the

and the words in the original are only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is see not in worshipping Angels we make God angry and Angels angry and prayer is such an act of worship that adoratie which signifies worship is properly praying too nor may we pray to Saints for Elias wishes Elisha that if he had any thing that he would have him to prevail in with God for him he bid him ask him before he went to heaven for afterwards it was in vain to desire any thing from him 2 Kings 2.9 by the zeal of the Saints on earth we may guesse at the zeal of the Saints in heaven If the Apostles were enraged as to their outward carriage seemingly as most to madnesse when the Lystrians would have worshipped them surely if the Saints did but know of the abominable Idolatry that is committed towards them it would certainly if it were possible interrupt their very happinesse 4. From the word Our we learn That we must pray for others as well as for our selves 5. It is of great comfort that wheresoever God has a people to call upon his name Every one of Gods children has a stock of prayers going for him and though thou canst not pray for thy self yet others pray for thee 6. That God is in Heaven it shews That our thoughts should be heavenly in the duty of prayer though it is not necessary to lift up our eyes to heaven as our Saviour did John 17. for the Publican durst not lift up his eyes thither and yet was accepted Two things there are in this and all prayers 1. What are the things we desire And 2. What are the things we are engaged to do for every prayer is an engagement to do what in us lies to obtain the things we prayed for 1. We must take the words of this prayer in the largest sense in respect of the acception of the word except some words of the prayer or some other parts of Scripture puts a limitation to them and therefore Kingdom being differenced from other Kingdoms by the word thy is not to be taken for the powers and Kingdoms of this world and therefore the word Our cannot be taken as if we prayed for every particular man in the world since we only pray for those whose Father God is or may be hereafter for ought we know hence will it follow that we must extend the Kingdom of heaven to the Kingdome of grace and glory 2. They must be extended to the utmost sense of words in respect of the persons or things prayed for so when we pray for the forgivenesse of our trespasses we do intend both all kindes and all numbers of sins as sins of ignorance infirmity c. and every particular sin of those kindes 3. It is to be extended universally in respect of places so when we desire that Gods name should be hallowed we do not desire that it should be hallowed in this or that place but in the whole world 4. In respect of time it is to be extended to all time but that time which is not compatible with the nature of prayer viz. the time past or that which is not compatible with the nature of the thing we prayed for as if we take thy Kingdom come for the day of judgement it is not proper to say that we should pray that should come now and again a thousand years hence 5. In respect of degrees in all those Petitions to which there is no limitation given When we desire that Gods name should be hallowed we desire that it should be hallowed to the utmost and so that his will should be done and that our trespasses should be fully forgiven 6. If there be several wayes that the Petition may be accomplished we include them all as the name of God may be hallowed in our thoughts words lives 7. In every Petition we pray for all the means that are conducible for the obtaining of that thing included in that Petition 8. We do pray for the preventing if absent or removing if present all that may hinder the mercy we pray for in whole or in part 9. In the four first Petitions are included Deprecations and in the Deprecations are included the contrary Petitions When we pray for holinesse vertually we pray against sin as in the affirmative Commandments the negative are included in the negative the affirmative 10. Though all things that we are to pray for may be reduced to some of these Petitions yet many things may be reduced to more then one but more immediately to one and more remotely in other respects to other Petitions 11. That in every Petition is vertually included 1. Our want of the thing we pray for 2. Our necessity of having of it 3. Our acknowledgement of our inability to obtain the thing we pray for or to avoid the evil we pray against without Gods special assistance and mercy 2. Every Petition includes an engagement to use the means and to avoid and remove all impediments that might hinder us from obtaining the thing we prayed for Hallowed be thy Name 1. By the name of God is meant his Titles Attributes Ordinances 2. To hallow or sanctifie is a very high expression it is more then praise or honour for these we may give to men we must honour our Parents It is more then wonder and admiration for we may wonder at things that are evil as Christ did at the unbelief and hardnesse of heart of the Jews To sanctifie or hallow the name of God is the highest expression that can be what we account sacred we may not put to any common use but for things that we account never so excellent if not sacred we may use in the meanest offices as we may cut glasse with a diamond 2. Though we sell a diamond of never so great value for a farthing it may be folly it is not prophanenesse for Esau to have sold his birth-right if it had consisted onely in temporals and had had no spiritual priviledges annexed to it We are to sanctifie God in our thoughts words and deeds In our thoughts we sanctifie God two wayes 1. Deus est super omne verbum super omne filentium omnem scientiam omnem admiratione omnem amorem omnem extasin super omne quod est super omne quod non est super omne quod potest esse super omne quod non potest esse Thus raise thy thoughts as high as possibly as thou canst and when thy thoughts are highest purest holiest that thou canst possibly frame then know that God is infinitely more above them then the heavens are above the earth and know that thou dost not considerably honour God in thy thoughts till all the actings of thy understanding be lost in admirings nor dost thou considerably honour God by the actings of thy love till they be lost in extacies and ravishments of spirit and both understanding and will yield themselves up as overwhelmed and

give we must give that which is sutable to their wants who beg that is included in Our hread when hungry then food when thirsty then drink 2. We must give them that ask meat which may nourish not mouldy bread c. 3. We must not think it enough that we give to day and leave off when an other day comes but we must daily give as we daily pray 4. We are not bound to give dainties but to relieve the necessities of the poor 5. Those that have but bread and no superfluity yet must give Daily labourers must give Eph. 4.28 Vers 12. And forgive us our debts as we forgive our debters And From this conjunction pointing out the coherence observe 1. We are not to stand long in our prayers for desiring temporals but to passe from them to spirituals 2. Although we enjoy many things in the world yet wanting the pardon of sinne there comes no solid and true comfort from them 3. In all temporal blessings we are not so much to look to the hand as the face of God to see whether he gives us what we receive with a frown or no for here pardon of sinne is annexed to bread to make it a blessing 4. In the receit of temporal blessing we should consider the sins we are guilty of in abusing them formerly for having asked bread presently we ask pardon 5. When we have abundance of outward enjoyments we are apt to commit and forget sins 6. In all our prayers our first and last should be for spirituals for the desires of temporals are but by way of parenthesis as it were Forgive us Quest 1. How can our sinnes be said to be forgiven when Christ hath fully satisfied for them Answ They are forgiven as to us but not as to Christ nay it is more free grace then if he had pardoned without satisfaction for as in this case There was a Law that he that committed adultery should have both his eyes put out the Kings sonne he was found guilty whereupon he was condemned to lose both his eyes but the King his father from love and pity caused one of his own and one of his sons eyes to be put out which shewed farre more free grace to his sonne then if he had pardoned him totally without punishment especially if he had put out both his own eyes for a common Subject to have saved his eyes and yet justice was more satisfied by this fact of the Kings then if the other had incurred the total penalty Qu. 2. How shall a justified person pray for the pardon of sin since God is reconciled already Answ There is a double reconciliation 1. Of God as an enemy 2. Of God as an angry Father When once God is reconciled he is an enemy no more but after reconciliation although God may be a Father yet he may be an angry Father We need reconciliation but once as to enmity but often as to anger 2. Though a justified person hath title to pardon even whilst he is sinning by vertue of Christs merits and intercession yet he hath not actual possession of the benefits of pardon before he sues it out by confession and repentance and this Petition is the suing out of our pardon not the meriting of it Qu. 3. How can a justified person pray for pardon of one and the same sin any more then once Sol. In such cases he rather prayes for sense of pardon then pardon it self Quest 4. How can one that is assured of pardon pray for pardon Sol 1. He ought to pray this Petition because that every moment there are some new sins that he must pray to obtain pardon of 2. Hereby he desires the continuance or increase of his assurance Forgive There are these things included in the word 1. That none can forgive but God 2. That we can never satisfie for sinne on our part there is no hope of paiment but still we must cry for forgivenesse Vs This shews 1. For whom we do pray viz. 1. For the pardon of others sins as well as our own 1. Out of love to them 2. Out of respect to our selves because many other mens sins are ours divers wayes and therefore even in justice we are bound to pray for the pardon of them because they are in some sense our own and we have been the cause of their guilt by example c. 2. It shews for whom we do not pray viz. not for the sins of the devils but of men Our 1. It is a free acknowledgement of our guilt not laying it upon others but our selves True repentance is no excusing repentance 2. This shews that the best of men are debters the richest owe much unto the creditour Debts Our sins are called debts 1. Because by them we rob God of his honour c. The civil Law divides all obligations in obligationes ex delicto ex contractu Now we breaking his Laws and Covenants and Promises we come indebted both wayes Our debts not debt as forgive shews the greatnesse of our sins that we are not able to satisfie for them so debts the number of them As the greatest sin ought not to discourage us from asking so nor ought we to have such low thoughts of the lest sin as to think it not worth the whiles to beg pardon for it for we are here to pray for all sins pardon As we forgive our debtors As here is a note of similitude not of equality Quest 1. Whether are we bound to forgive every one that oweth us any thing Answ We are certainly bound to pardon them if they owe us as we owe God that is so as they are not able to pay 2. We are to forgive all men their injuries not their debts Quest. 2. Whether we are bound to forgive men that do not ●sk pardon out of scorn or malice Answ We ought Mat. 5.44 Again it is not said either so many or so great debts but indefinitely therefore neither the number of wrongs nor the greatnesse of injuries can excuse a man for revenge In the Petition we have these ingagements to forgive others 1. Because we pray that God would forgive them as in this case suppose a man that ows me one farthing and oweth another a thousand pound how think you should I be reall if I went to the other to beg pardon for this debtor for a thousand pound when as I in the mean time was suing him for my farthing 2. Because we desire God who is so much above to forgive us Matth. 18. for how can we expect that God should forgive us a thousand talents and we will not forgive our brother a thousand pence 3. Or else we lie to God in our prayers for As we forgive implies that we do forgive This last clause may be for comfort to pray for pardon with comfort when we are convinced that we forgive others Vers 13. And leade us not into temptation but deliver us from evil For thine is the

kingdom and the power and the glory for ever Amen And Hence from coherence observe 1. That no sooner is pardon of sinne obtained but Satan will be busie in temptation 2. We are not onely to desire pardoning but purging mercies 3. Since these two Petitions are joyned by And we cannot sincerely hope for and beg pardon of sinne that are negligent in avoiding temptations Leade us not c. Quest How can we pray not to be lead into temptation since none have been without them and they are likewise very profitable for us Sol The word rather signifieth Do not bring us into temptation but the meaning is that God should not leade us into temptation and there leave us 2. The other clause clears this because we desire not so much to be delivered from evil temptations as from the evil of temptation Object We should not runne into temptations and by the same reason that we should not tempt others for we pray for others as well as our selves 2. None can tempt us without Gods leave and if he hinder we shall be free from temptations But deliver us from evil Here we desire 1. That we may be supported in temptation 2. Delivered at all times from temptation 3. Or if conquered to restore us after temptation Moreover observe from the general 1. That God may justly give power to Satan to tempt us For thine is the kingdom c. 1. We may lawfully enforce our desires by arguments 2. Those must not be drawn from our selves 3. We are to joyn praises with prayer 4. We are not to pray to any one but to such as we may adde this clause to the end of the prayer and by consequence not to Angels nor Saints 5. The Latine copies had none of this clause wherefore the Latine Fathers make no mention of it in their Comments but it is in all Greek copies and in the Syriack 6. The meaning of the words may be this Thou mayest lawfully having the authority to grant us for thine is the kingdom and thou canst for thine is the power and thou shalt have the glory of all thy mercies Amen 1. Amen the word is an Hebrew word and signifieth truth wherefore God is called Amen Isa 65.16 and Christ Rev. 3.14 2. It is the same in all languages to shew that as it signifieth in the beginning of any sentence assent and in the end consent so all are to give assent to the truths and to give consent to the Petitions in the word of God 3. It shews that we ought to ask in faith 4. It is the duty of all that are in the Congregation to say Amen to the Minister which appears plainly by these two places 1 Cor. 14.16 Numb 5.22 Deut. 27.15 It is reported of the Arians in the primitive Church that their Amen was like a clap of thunder 5. We are to say Amen in three respects concerning this prayer 1. To all the Petitions not to any one only Divers will ●ay Amen to the fourth and fifth Petition though to none of the former Divers desire forgivenesse of their sins and to be delivered from evil but care not to be delivered from temptations 2. We must as well say Amen to the patern annexed to the third and to the condition annexed to the fourth as to the Petitions themselves for though we cannot do Gods will as they do it in heaven we must desire to do it and mourn as well for our failings in the manner as the matter of our obedience and as willingly forgive injuries as we are that God should forgive us our sins 3. We must say Amen as well to the Doxology as to the Petitions 6. Our Hallelujahs should be as loud and frequent as our Hosannahs in our praises as our prayers it shews that we ought to pray with the understanding Vers 14. For if ye forgive men their trespasses your heavenly Father will also forgive you For if ye forgive c. It is not said if ye will forgive but if ye do forgive lest men should flatter themselves with an intention to forgive hereafter Chrysost observ 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greek signifieth generally lighter offences of purpose to meet with that disposition that generally is in revengefull people who use to aggravate injuries that are done them and make mountains of mole-hils Christ cals them but mistakes and though the same word be used in the next verse concerning our offences against God it makes the sense the fuller for it is as if I should say You must not expect that God will forgive you the least offences if you do not forgive your brethren but if you will say it signifieth greater sins also Eph. 2.5 Then since the word signifieth both it shews that we are not to forgive lesser but greater injuries 3. It is not said if you forgive not your brethren but men we are not only to forgive them that are Saints and brethren but all men good and bad 4. It is not said if you forgive men their trespasse but trespasses to shew be they never so many as seventy times seven Mat. 18. though there a certain number be put for an uncertain and such a number it will somewhat pose a man to know what the product is so that if a mans heart were not corrupt it were easier to forgive then to cast that number up 5. Our forgiving men their trespasses is not the cause but the necessary antecedent to our assurance of Gods forgiving us ours Or 1. A certainsign as our love to the brethren is not the cause of our passing from death to life 1 John 3.14 of Gods forgiving us is a motive of our forgiving others Ephes 4. ult 6. See that God will not be behinde hand with us for if we forgive never so freely he will as freely forgive if we forgive many injuries he will forgive us as many Nay we may not amiss put the emphasis upon those two words Theirs and Yours for certainly both in number and greatnesse Ours exceed mens offences are an hundred ours ten thousand theirs as pence ours as talents 7. Heavenly Father may be added here to shew the aggravations of our sins all our sins are against a Father and a heavenly Father the greatnesse and goodnesse of God doth much aggravate our sins it is as if Christ should say He that injures you it may be you are not his father or tam pater nemo not such a father or certainly not his heavenly Father his injuries are not against so much greatnesse nor so much love as thine 8. Or else Father is added to teach us our duty by that relation which we have to God for children ought to be like their father and the Apostle argues from this relation to the duty Eph. 5.1 from our relation to God and vers 2. from our relation to Christ for if we forgive not we are neither like a father nor yet like our brother Vers 15. But if ye forgive not men