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
A13556	Regula vitæ the rule of the law vnder the Gospel. Containing a discovery of the pestiferous sect of libertines, antinomians, and sonnes of Belial, lately sprung up both to destroy the law, and disturbe the faith of the Gospell: wherein is manifestly proved, that God seeth sinne in iustified persons. By Thomas Taylor Dr. of Divinity, and pastour of S. Mary Aldermanbury, London.	Taylor, Thomas, 1576-1632.	1631 (1631)	STC 23851; ESTC S118279	80,247	284

needs increase repentance and sorrow for offending him if love be great so wil sorrow as in Peter In a word their harvest of joy is too hasty and will prove like an inheritance hastily gotten this is not the time of wiping away all our teares nor is our dripping seed-time yet over but even wee sigh in our selves waiting for the adoption even the redemption of our bodies Rom. 8. 23. 11 ERROR That no beleever is to pray for pardon of sinne seeing all his sinnes past present and to come are already pardoned Answ. Then must you blot out that petition of the Lords prayer wherein he hath taught those that call God Father to pray daily Forgive us our trespasses which petition implieth as we have shewed daily repentance even in them that have repented A man would wonder what shift they make to repeat the Lords prayer or to pray in his words unlesse they have learned the tricke of the olde Pelagians who would repeat the pe●ition for modesty sake but not out of the sense or conscience of their owne need which modesty is indeed a lie and fained humility 2. Prayer for pardon will stand with assurance of pardon and assurance of pardon will not stand without prayer for pardon for then are we assured of pardon when we can pray for pardon God being found favourable onely in his owne way 3. Though wee know our sinnes pardoned yet must we pray for pardon neither doth assurance of pardon and mercy dead our prayer for pardon but quicken it Christ knew his sheep should never perish Ioh. 10. 28. but yet he prayeth for them that they might not perish Ioh. 17. 11. He knew that his Father would glorify him but yet prayeth that his Father would glorify him Ioh. 17. Who will say this his prayer was needlesse Paul knew that God would deliver him from every evill way yet prayed for it So though we know our sinnes to be pardoned yet it is not needlesse to pray for pardon 4. Though God in heaven have by an eternall sentence blotted out the sinnes of the beleever in the first act of his conversion and this sentence can never be blotted out yet we may and must pray for pardon of sinne namely that this sentence of pardon may be pronounced in our owne consciences and thus it seemes David prayed earnestly for forgivenesse of his sinnes Psal. 51. when he knew long before that God had forgiven them for Nathan had tolde him that God had put away his sinne he prayed that God would not only forgive his sin in heaven but even in his own heart also 5. Though our sinnes be forgiven even in our owne consciences yet because of the stain and guilt of new sins our assurance is sometimes weakened and not so comfortable wee must pray for pardon of sinne still that is for a greater and more comfortable measure of assurance and a sweeter taste and apprehension of Gods favour in remission of sinne for who can taste of this sweet honey and not long for more and whereas our weaknes cannot so firmely apprehend it and our corruption doth daily weaken it we must pray for the continuance of our comfort and mercy whereof prayer is a principall meanes 6. Suppose we have pardon of sin in the beginnings of it and some sweet fruites yet we must pray for it in all the fruits in all the effects in the full comfort and accomplishment of it for by remission of sinne wee are now freed from the damnation of sinne and from the domination of it yet are we not freed from all the remainders of sin nor from all fruites and molestation of sin for notwithstanding the pardon of our sins we have the presence of sin and are in conflict with terrours of conscience Gods just desertions calamities afflictions and feare of death Now must we pray according to our faith for full pardon even for the full acquittance promised and that solemne sentence of absolution by the mouth of the Iudge which shal fully and really give us compleat possession of Gods whole mercy which we now have by right and title but not in all the fruits effects and full comfort of it and never doe the Saints pray for Christs comming without implication of full and finall remission of sinnes All which manifestly bewray the blacke and blockish ignorance of this erronious assertion 12 ERROR That Preachers ought not to preach the Law to beleevers whom the threatnings of the Law concerne not as being out of the reach of the Law and beyond all feare of condemnation and these legall Preachers deale very lewdly in bringing men backe to the obedience of the Law and so make them seeke righteousnes in themselves Answ. These are merry men and might well set themselves on so merry a pin if the way to heaven were so wide and roomy as they imagine it For 1. Neither can they sinne being in Christ if they would 2. Neither if they should could God see it 3. If hee should chance to see it he could not bee displeased with it 4. If he should be displeased his hands are bound he cannot correct it 5. Themselves ought not now to sorrow or repent for any sin any more 6. It is idle to pray for pardon of sin which is already pardoned whether it be past or present or to come 7. And now they must not so much as heare of their sinnes any more and all their religion is turned into a merriment which they call a meeting with such comfort as they never found before but this comfort will prove but a laughter in the face when the heart hath cause to be heavie For 1. Is there nothing else to be feared of a Christian but finall condemnation a childe may feare to be whipped though he feare not to be disinherited Psal. 52. 6. even the righteous shall see and feare 2. A man may feare that which he is sure to escape but this is a feare of watchfulnesse not of distrustfulnesse 3. No man is so holy but hath need of threatnings and faith beleeveth threatnings as well as promises not onely barely apprehending them as true and certaine but with application to decline them and frame to obedience even in regard of them This is plaine because even in state of innocency was use of the threatning to keepe our sinnelesse parents from sinne and Iob a just and holy man by Gods owne testimony durst not lift up his hand against the fatherlesse why because destruction from God was as a terrour unto him And even those that receive a kingdome which cannot be shaken must serve please God with reverence and feare because Our God is a ●onsuming fire Heb. 12. 28 29. 4. Suppose the threatnings shall never take holde of a beleever may ●ot hee therefore heare of them To heare them is not to cast him into them but to keepe them off him the hearing of legall threatnings is very usefull to

punishment of sinne and you can bring no such place out of the new Testament Answ. Hath Christ done lesse for beleevers in the old Testament than in the new did they beare more wrath for their sin than we or did not Christ carry as much wrath from thē as from us was not his death as vertuous to the first ages of the world as to the last or did the vertue of it begin at the time of his passion or is not the faith of Messiah to come alike precio●s as the faith of him come already 2. But have we no place in the new Testament to shew beleevers corrected for sinne What is that 1 Cor. 11. For this cause many are weake and are sicke and many die It is too rash to say as one that these were carnall and hypocrites unlesse they be carnall and hypocrites that must not be condemned with the world 1 Pet. 4. 17. Iudgement must begin at Gods house Heb. 12. 6. He scourgeth every sonne whom hee receiveth Why because they are sonnes or because they have sinnes Object Ioh. 9. 3. Neither hath this man sinned nor his parents therfore afflictions are not for sinne and Iobs afflictions were all for tryall not for sinne Answ. 1. In generall The difference of the judgements of the godly and the wicked is not either 1. in the meriting cause for both are merited by sinne 2. Nor in their matter being materially both one the same sword the same plague the same famine the same blindnesse sicknesse and death 3. Nor in the ground of them for both are threatned and inflicted by the same Law 4. Nor in their sence and feeling for there is no difference between the smart of sonnes and slaves But the difference is in 1. the person inflicting 2. in the persons bearing and suffering 3. in the end of God which is not the same 4. in the fruit and issue which are much different in different persons the serious consideration of these grounds would let them see wherein their errour lurketh if they will not be willingly ignorant 2. For the instances First of the blinde man I answer that the position of one cause is not the remotion of another where many concurre neither doth the affirming of the principall cause deny the lesse principall God in this judgement principally intended his owne glory in the honouring of his Sonne and not principally the sinne either of the parents or sonne 2. Christ speaketh not of the meritorious cause of this judgement but of the finall cause and so the objection is not to the purpose Secondly The like we may say of Iob the principall end of his affliction was for tryall and not for correction but this excludeth not the meritorious cause nor proves that there was no correction in it at least might not be Object But Christ was extremely punished but not for sinne and therefore there are afflictions without sinne Answ. This is as impertinent a cavill as the case is singular Christ had no sinne in him but had sinne on him he had none inherent but had enough imputed he had none of his owne but the infinite burden of all the sinnes of all his members lay upon him for which he was plagued of God because he stood before God as the greatest malefactour that ever was not because he had proper sinne but appropriated not because he did any sinne but was made a sinne for us ●hat we might be made the righteousnesse of God in him Gods justice could not have punished him if he had not stood before him as a sinner So the objection turneth quite against themselves Object But Christ by his Kingly power reigneth to maintaine in the conscience the peace procured both against the Law and sinne and the Divell and the world and worldly reason Answ. Peace without disturbance neither within nor without the Apostle knew not Rom. 7. nor yet Christ himselfe who so left his legacy of peace of his Disciples as that notwithstanding in the world they must have affliction 2. It is enough that Christ reigneth to maintain our peace by weakening and subduing the power of sinne daily although he totally and wholly abolish it not here below and fatherly and loving correction rather furthers and strengtheneth his reigne than hinder or weaken it in us 10 ERROR That justified persons have no more to doe with repentance and to repent of every particular sinne is to beleeve that a man is not perfectly justified or at once but by peece-meale as sinne is committed yea it is to undervalue the sufferings of Christ as not ha●ing sufficiently satisfied for all sinnes past present and to come Answ. A desperate principle as much abolishing the Gospell as any of the former doth the Law and indeed no enemy to the Law can be a friend to the Gospell But we must know 1. That never can man be free from repentance till he be free from sinne to be repented of which can never be shaken off in this world The whole life is but one day of repentance and repentance is the work of that whole day and who but a profane libertine would not have his Master find him so doing We sweepe our houses every day and wash our hands every day because one contracteth dust and the other soyle every day much more have we need to cleanse daily the houses of our hearts See my treatise in●ituled The practise of Repentance Cap. 10. and therein many reasons for con●inuance of repe●tance 2. They forget that David and Peter repented after saith That the Church of Pergamus that kept the name of Christ and had not denied the faith must yet repent her selfe else Christ will come against her Rev. 2. 12. and 16. And how much cause have the best men to repent of their daily sinnes that must repent daily of their best duties which they must confesse are as a filthy clout 3. Although the spirit by faith assureth the beleever that all his sinnes are satisfied by the death of Christ yet the spirit also perswadeth the heart that in this way of humiliation and repentance we shall receive assurance of remission of daily sinnes and particular infirmities for else the spirit should faile in his office which is to bring even the house of David and the inhabitants of Ierusalem that is true beleevers to the fountaine of grace and stir up in them deepe sorrow and earnest lamentation in seeking pardon for daily sinnes and speciall provocations against the Lord whom by their sins they have pierced 4. Prayer for forgivenesse of daily sinnes is an act of repentance enjoyned by Christ on him that hath formerly repented is justified and calleth God Father as in that petition of his most holy prayer Forgive us our trespasses 5. They that overflow with love and outboast all others in their pretence of love which is so strong and active as they need no other mover forget that increase of love to God must