Selected quad for the lemma: prayer_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
prayer_n	forgive_v	lord_n	trespass_n	3,485	5	11.3824	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09147	The Protestants theologie containing the true solutions, and groundes of religion, this daye mainteyned, and intreated, betwixt the Protestants, and Catholicks. Writen, by the R. F. F. VVilliame Patersoune religious priest, Conuentuall of Antwerpe, preacher of Gods word, and Vicar generall of the holy order of S. Augustin, through the kingdome of Scotland. The 1. Part.	Paterson, F. William.	1620 (1620)	STC 19461; ESTC S101863	199,694	338

feare least perchance by ignorance he had sinned for the hart of man is a depth and what is more profound then this depth Psal 41. for men may speak and may be seene mouinge and workinge and harde speake but of whome is his hart penetrated of whome is his thoughtes beholden what he meanes within him self What within he may think what he would what he would not who shall comprehend this depth hearing the Apostell saying I know nothing in my self yet do I not iudge my self would any beleue such a profunditie to be in man that this depth to him self is not known in wkome it is this profunditie of infirmitie appeared not to S. Peter S. Peter knew not his own weaknes in his rashe promises how shall a man know of his full perfection which is iustificatiō when he knew not what was to be done in him self when rashlie he promissed to dye for our Lord Matth. 26. Therefor is any man secure in this lyf which is called a warrfaire and temptation and as Hierem. 17. sayes the hart of man is froward and inscrutable who shall know it so that no man knoweth what is in man except the spirit of man which is in him and yet treuly the spirit him selfe not fully for when the Apostle sayes I esteme litle to be iudged of yow or of man but addinge therto nether do I iudge my self wherfore becaus I cānot giue a treu sentēce of my self for although I am nothing guyltie yet in this I am not iustifyed God knowes in man that he knowes not in him selfe for God heares and sees in the hart of the thinker that he nether heares nor sees in him self that thinketh For this cause Hier. 17. sayes thow knowest I haue not desyred the day of man and if this my day smyled on me nether iudge I my self because nether do I know my self sufficient therefor is our Lord Iesus worthily constitut iudge of the liuing the dead who knowes the thoughtes of all mens hartes and vnderstandeth their workes so that all good Catholikes doe attende the iudge whome we acknowledge our only iustifyer No mā should be temerous iudge of him selfe And therfor I do not vsurpe and tak vpon me being a Seruant the authoritie of the sonne nether do I nomber me with these solifidianes without knowledge of their oun weaknes and the hidde secretes of their hartes to iustifye themselues to iustify my self against whome the Prophet complianes Men heaue taken from me my iudgment God complaines on man that vsurpes the office which is gods Iob nor S. Paul would not iustifye them selues and therfor it is euident when the Apostle did say nether do I iudge my selfe rightlie he doth imitate Iob cap. 9. Who treuely in this same maner speaks of him self howbeit if I should haue any thing iust I shal not answere but I shall pray my iudge and when he shall hear me call I beleue not that he heares my voyce also if I be simple this same my soul is ignorant of and I was affraide of all my workes knowing that thow sparest not the sinner are not these sufficient scrupulous testimonies in so holy men as Iob and S. Paul doth not all men clearlie see that this their vaine solifidian faith The protestantes do plain cōtrary to all good rules and presumptuous persuasion and lykewise their sinfull securitie and impious iustification to be contrary to the holy Scriptures doctrine of holy fatheres from the primitiue church to iustify them selues while they ar conuersant in the fleshe and this verdict of iustification all heretikes vsurpe to them which is properly the office of Christ Iesus Iudge of the liuing and of the dead and not mans office Only faith anulls the lords prayer Morouer this doctrine of only faith taketh away and a bolisheth the Lordes prayer in which we pray that our sinnes be forgiuen vs for seing it is certaine that no man rightly askes in prayer that he hath assuredlie in him self but by this only faith a man persuades him self certaine Caluin mockes thē that do say the Lords prayer of the forgiunes of sinnes therfor it followeth according to Caluins saying that the faithfull man scornes God while he prayes forgiue vs our trespasses for what shall he pray for remission that hath already obtained remission of sinnes and is by only faith iustifyed Only faith anulles baptisme Moreouer the doctrine of this only faith is contrary to the Scripture concerninge baptisme for no man can be admitted in full yeares to baptisme except those who haue the Christian faith according to that sayinge of Philippe to the Eunuch Act. 5. if thow beleeue from thy whole hart it is lawfull to baptise but according to the doctrin of this only faith by assured persuasion If a man only beleue hee needes not baptisme a man in perfect yeares by belieuing this faith he is certaine in him self that he is the sonne of God that now in apprehensiō of this faith God is merciful to him and hath forgiuen him his sinnes and therfor consequently it is not need to baptise or to giue baptisme that sinnes may be forgiuen or to be borne againe of the water and the spirit So that this doctrin is contrary to the symboll of our profession which sayes I confesse on baptisme in the remission of sinnes and in lycksort to that Sermon of S. Peter to the Iewes in the day of Pentecost Act. 2. let euery one be baptised in the remission of sinnes as also to our Lords cōmaund Ioan. 3. saying except a man be borne of the water and the spirit he can not enter into the kingdome of heauen but this doctrin of only faith is false Who would persuade men of iustification and remission of sinnes without mediation Only faith is against the doctrin of the Apostle in the receauing of the Lords supper Moreouer this doctrine of only faith is against the doctrine of the Apostle concerning the right vse of the Eucharist for he sayes who soeuer shall eat of this bread and drinck of this cuppe of the Lord vnworthilie shal be guyltie of the body and blood of our Lord but let a man proue him self and so let him eat and drink of this cuppe for he that drincketh ad eateth vnworthily eates and drinkes to his own iudgment not iudging the Lordes body But this doctrine of only faith commandes thee to be certaine and to persuade thy self and firmly deere with thy selfe that thow shal be nether guyltie nether shall incurre iudgment and shall escape all perrill If we only belieue it suffices although we neuer examine our conscience if that thow only belieue but the Apostle teached the faithfull Corrinthians to proue thē selues least they should tak the holy Eucharist vnworthily to their gvyltines and therby be condemned but Luther Caluin and all the rest teach by only faith securitie and assurednes of the mercies of God and

obtayning of blessednes which only fayth failles to that end The Doctor neuer dreamed that it should suffice without good workes and farre lesse that fayth can saue any mā without workes QVAESTIO XXIX Of the incertitude of Righteousnes VVHerefore denyeth the Papists that a man of his owne propre righteousnes is vncertaine seing the spirit himself giveth testimony to our spirit that we are the sonnes of God as it is written Rom. 8. v. 16. Luth. art 10.11 Kem. in exam sess 6. Calu. in Antid sess 6. lib. 3. iust cap. 2. § 16 17.39 40. ANSVVER YF yow affirme with your Rabbines that all the faythfull assuredly and infallibly ought to belieue with themselues sinnes no wayes to be imputed Who are assured of the remission of sinnes should not say the Lords prayer because of the righteousnes of Christ to what effect rehearse yow the Lordes prayer and why aske yow remission of sinnes saying forgiue vs our sinnes c. Why is not this prayer reiected aswell as the Puritās in Scotland hath reiected the beliefe For if you hold this opinion infallible and true of the certitude of righteousnes the Lordes prayer is no wayes profitable or necessary as is mentioned already in the second quaestion in discouering only fayth c. Therefore no man howsoeuer iust and holy cannot attribute vnto his owne righteousnes without peculiar reuelation of God that infallibiliter confidence in his owne righteousnes which is proped No man is certaine of grace farelesse of remission of sinnes and grounded vpō common reuelation made in holy Scripture that thereby any shall know himself to be in the grace of God it is vncertaine which proposition if it were true Iob would haue been more bold nor any Protestāt who as it were doubting sayd howbeit I were simple yetnotwithstanding my soule is ignorant of that cap. 9 v. 21. where distinctly by the name of simplicitly he names his owne righteousnes absolutly to be vnknown as thought he would say albeit I am iust notwithstanding I cannot confidt to it assuredly Moreouer this assertion is opposed to reason for whosoeuer is certaine of the remission of sinnes estate of grace it falloweth of necessity to haue the same certitude of their conuersion to God with true pennance and others motiues of fayth as charity patience and perseuerance c. requisite to iustification inteire receauing of the sacramentes but none is that can promise to themselues such certitude for no man is assured of his disposition to be supernaturall or in the receauing of the Sacramentes to haue a perfect intention Therfore no man without speciall reuelation of God is certaine to be in the state of grace And consequently the Rabbies of the reformed Synagogue are lyke vnto the serpent in paradise who whyle he promised to our first parents knowledge spoyled him of knowledge broght him in grosse ignorance euen so whyle they would teach the confidence of rightousnes to iustification send vs away empty of righteousnes but wrapped in grosse ignorance with presumption as at lenght is discussed in the third quaestion vt sup OBIECTION It is sayd by the Apostle Rom. 4. v. 16. That it is by fayth according to grace that the promise may be firme which is to say that we are iustifyed by only fayth and that we may be certaine to be confirmed in grace ergo c. ANSVVER THe Apostle meane an other thing for he teacheth men to be iustifyed by liuely fayth in Christ without the obseruation of the old Law and by that fayth we are made certaine and the promisses of grace is fulfilled and this assumptiō is proued in Abraham who belieued him to be a Father of many nations so that this promise of grace is made to Abraham and his fellowers of fayth whether in the tyme of the Law or after without the workes of the Law OBIECTION Lykewyse the Apostle sayth Rom. 8 v. 38.39 I am certaine that neyther death nor lyfe neyther Angells c. Neyther any creature may separate vs from the loue of God Therefore in this lyfe we haue certitude of grace through the certitude of Gods loue which argument Caluin vehemently vrgeth lib. 3. inst cap 2. § 40. That this certitude is not only for S. Paul but also it is a certitude apperteyning to all the faithfull and a perseuerance of the grace of God ANSVVER THis word I am certaine or as Caluin willeth I am persuaded speaketh not of the certitude of only fayth neyther infallibly of the fayth it self but only of morall confidence trust hope as is probable of the frequent common phrase as Rom. cap. 15 v. 14. where the Apostle speaketh confidently of the Romanes saying and I my self also am persuaded of you What is else this persuation but to confidt well Lykewyse 2. Tom. c. 1. v. 5. The Apostle repeates the same saying When I call to remembrance the vnfayned fayth that is in thee which duelt first in thy grād-mother Lois and in thy mother Ewnice I am certaine it dwelleth in thee also Here is no mention made of the certainty of fayth but only a good confidence and trust of them to haue pietie to saluation not to boost of fayth but to hope to haue it OBIECTION IT is sayd by the Apostle Rom. 8. v. 16. That the spirit himself beires witnes to our spirit that we are the sonnes of God And lykewyse S. Iohn 1. Epist cap. 5. v. 10. sayth who belieue in the sonne of God hath the testimony of God himself But the testimony of the holy spirit bringeth certitude therefore all are certaine in themselues to be the sonnes of God ANSVVER THe Scripture is falsly alledge because the meaning of the Apostle to the Romās is that ye H. Ghost with diuerse miracles distributions of giftes did worke wonderfull things in tyme of the primitiue Church for the confirmation of the fayth and to beare witnes of the same fayth vnto all those who worshiped and imbraced the fayth of Christ and keep it in lyfe to be the sonnes of God In this manner also is vnderstood that saying of the Apostle to the Gal. 4. v. 6. Because yee are sonnes God hath send forth the spirit of his sonne in your hartes which cryeth abba Father this witnessing of the spirit is to the wholl Church to no priuate persone as the Apostle sayes Gal. 3. v. 26. saying for yee are all the sonnes of God by fayth which is in Christ Iesu And lykewyse these places verify the same testimony of the spirit to be promised and giuen to his Chrurch as expoundes all the ancient Fathers 1. cor 2. v. 12. 1. Iohn 3. v. 14 4. v. 13 5. v. 19. and not particularly is to be attributed to only one For albeit in the righteous man this affirmatiue might be attributed notwithstanding not so really but by a certaine moral certitude of his own righteousnes good lyfe with hatred to