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
A25294	The substance of Christian religion, or, A plain and easie draught of the Christian catechisme in LII lectures on chosen texts of Scripture, for each Lords-day of the year, learnedly and perspicuously illustrated with doctrines, reasons, and uses / by that reverend and worthy laborer in the Lord's vineyard, William Ames ...	Ames, William, 1576-1633.	1659 (1659)	Wing A3003; ESTC R6622	173,739	322

in such manner as shall seem good unto God according to that wisedome and power of his whereby he exercises soveraignty of kingdome and command or dominion in all things and in such manner as may make most for the glory of his name Use Of Direction that we use these and the like titles of God in our prayers not for a fashion but from religious resentment and intention that our prayers may be the more powerfull from the greater feeling and abundance of our hearts Doct. 3. All thing●… that uphold our faith and our pr●…ers are from the everlasting and eternal God From these words For ever and ever Or thus rather it makes for the same purpose that we consider that all things that sustain our faith and our prayers are in the eternal God unto eternity or for ever and ever c Reas. 1 Because from hence it appears that now God is the same and such unto us as he was from the beginning of the world to any other that called upon his name Isa 59. 1. ●…1 17. Reas. 2. Because from hence we are confirmed in this that God will unto eternity remain still our God even then when he will cease by changeable dispensations to doe us any more good as here he doth because then we shall be setled in the possession of our last and highest good Use Of Direction for the right use of this divine attribute of eternity Doct. 4. While we pray and especially towards the end of prayer we ought to put forth our petitions with all earnestness of desire and lively strength of faith and of affections From the word Amen Reas. 1. Because as at the end our prayer is as it were come to its perfection so we ought there to exercise the perfection of our faith affection conscience and desire Reas. 2 Because every natural and kindly motion growes stronger and faster towards its end otherwise if it be flashy in the beginning and flag towards the end it is a token it was forced or framed upon some wrong ground and will not prove durable and kindly unto the end Reas. 3 Because our affection in the end of prayer ought then to act from the doubled and recollected force and power of all the affections going before Reas. 4 Because by this meanes in a sort we redouble our whole prayer while first we propose all our petitions one by one in order with their own measure of desire and affection and thereafter press vehemently and earnestly for them all together that they may all be granted us and so according to our earnestnesse ●…est as confident that they will Use Of Reproof against the negligence of men on this behalf which is grown so great that now it is gone out of use amongst us to signify such our affections or strong wishes and desires by saying Amen as the Apostle witnesseth and saith that all Christians of old were taught and did use to practise 1 Cor. 14. 16. A Table of the Texts of Scripture fitted for each Lords day of the year I. Psalm 4. vers 6 7 8. LOrds day There are many that say c. Page 1 II. Rom 7 7. What shall we say then Is the Law sin c. p. 13 III. Rom 5 12. Wherefore as by one man sin entered c. p. 17 IIII. Ephes. 5. 6. Let no man deceive you with vain words c. p. 24 V. Rom. 8 3. For what the Law could not do c. p. 30 VI. 1 Tim 3. 16. And without controversy great c. p. 37 VII Act. 16 31. And they said believe on the Lord Jesus c. p. 46 VIII Mat. 28. 19. Go ye therefore and teach all Nations c. p. 56 IX Rev. 4. 11. Thou art worthy O Lord that thou c. p. 62 X. Rom. 11. 36. For of him and through him and to him c. p. 72 XI Acts 4 12. Neither is there salvation in any other c. p. 78 XII Acts 2. 36. Therefore let all the House of Israel know c. p. 83 XIII Math. 16. 16. Thou art Christ the son of the living God c. p. 90 XIV Mat. 1. 20. But while he thought on these things c. p. 96. XV 1 Pet. 3. 18. For Christ also hath once suffered for sinners c. p. 103 XVI Iohn 10. 17 18. Therefore the Father loveth me that I lay c. p. 110 XVII Ioh. 10. 17 18. Ibidem c. p. 117. XVIII Mark 16. 19. So then after the Lord had spoken unto them c. p. 122 XIX Math. 25 31. to 39. When the son of man shall come c p. 129. XX. 1 Cor. 6. 19. What know ye not that your body c. p. 137 XXI Ephes. 5. 25 26 27. Husbands love your wives even as c. p. 142 XXII Phillip 3. 20 21. For our conversation i●… in heaven c. p. 147 XXIII Rom. 3. 24 25. Being justified freely by his Grace c. p. 154 XXIIII Iam. 2. 22. See●… thou how faith wrought with c. p. 161 XXV Rom. 4. 11. And he received the signe of circumcision c. p. 166 XXVI and XXVII Mat. 28. 19. Go therefore and teach all Nations c. p. 173 XXVIII and XXIX 1 Cor. 10. 16. The cup of blessing which we blesse c. p. 181 XXX 1 Cor. 11. 28 29. But let a man examine himself c. p. 188 XXXI Mat. 16. 19. And I will give unto thee the Keys c. p 196 XXXII As in the 24 lecture p 161 XXXIII Lords day E●…s 4 〈◊〉 20 21 〈◊〉 have 〈◊〉 〈◊〉 Christ 〈◊〉 ●… 201 XXXIII●… Exod ●…0 vers 1 2 3. 〈◊〉 〈◊〉 〈◊〉 th●…se 〈◊〉 〈◊〉 ●…aying 〈◊〉 ●… 308 XXXV Exo●… 〈◊〉 vers 4 5 6. Tho●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by self any gra●… c p 217 XXXVI and XXXVII Exod. 〈◊〉 vers 7. Thou shalt not take the name of the Lord thy God in vain c. p. 223 XXXVIII Ex●… 〈◊〉 vers 8 9 10 ●… Remember the Sabbath day to keep c. p. 229 XXXIX E●…od 20 vers 12. Honour thy father and thy mother that the c. p. 237 XL E●…od 20. ●…rs 13 Thou shalt not 〈◊〉 〈◊〉 p. 242. XLI Exod 20 vers ●…4 Thou shalt not commit adultery p. 247 XLII Exod. 20. vers 15. Thou shalt not 〈◊〉 p. 251 XLIII Exod. 20. vers 16. Thou shalt not 〈◊〉 false witnesse c. p. 255 〈◊〉 Exod 20 〈◊〉 17. Thou shalt not co●…t ●…hy 〈◊〉 wife c. p. 260 XLV Ephes. ●… vers 18. Praying alwayes with all praye●… c. p. 265 XLVI Mat. 6. vers 9 10 11 12 13. After th●… manner therefore pray ye●… Our father c. p. 270 XLVII On the first petition Hallowed be thy name p. 276 XLVIII On the second petition Let thy Kingdome come p. 281 XLIX On the third petition Thy will be done on earth a●… it is in heaven p 285 L. On the forth petition Give us this day our daily bread p. 289 LI. On the fifth petition Forgive us our trespasses as we forgive c. p. 293 LII On the sixth petition Lead us not into temptation p. 298 The conclusion of the Lords prayer Because thine is the Kingdome c. p. 303 FINIS * A Book so called

prayer that we may so prepare our selves thereto as all hinderances may be removed and we our selves get a fit disposition of mind and spirit Secondly In prayer we must watch against lukewarmnesse want of reverence wandring thoughts and the like Thirdly After prayers we must be watchfull against forgetfulnesse and slothfulnesse whereby we come short of the fruit of our prayers neither indeed for our carelesnesse ought we to expect any Reas. 1. Because in every moral action the manner of doing is of greatest weight by which it onely is that we not onely do that which is good but do it well Reas 2. Because in prayer after a special manner we are in Gods presence in whose sight how we behave our selves is a matter of no small concernement Reas. 3. Because a corrupt manner of praying sometimes not only blasts the power of our prayers but also makes them to be turned into sin to us Use Of Direction that we may have a care of all such things as make for the right manner of praying such as are Faith Humility Zeal or Fervour and Constancy The forty sixth Lords day Mat. 6. 9 10 11 12 13. Verse 9 After this manner therefore pray ye Our Father which a●…t in Heaven Hallowed be thy Name 10 Thy Kingdome come Thy will be done in earth as it is in Heaven 11 Give us this day our dayly bread 12 And forgive us our debts as we forgive our debtors 13 And lead us not into temptation but deliver us from evill for thine is the kingdome and the power and the glory for ever Amen THis prayer was dictated by Christ and for this reason ought chiefly by all Christians to be had in esteem as coming from him that was the wisdome of God it self which therefore both knew well all our necessities knew also most perfectly what the will of God is towards us And it was dictated that it might be an example or pattern of all Prayers that we ought to use not that we should be bound up to this very frame and form of words however it may also be freely used by us For we read not that this very form of words was used by the Apostles though otherwayes divers Prayers of theirs are mentioned as well in the Acts as in their Epistles This Prayer is made up of certain Petitions whereunto are adjoyned a foregoing Preface and a following Conclusion The Preface is in these words Our Father wh●…ch art in H●…aven And herein is proposed and commended unto us a certain description of God to whom our prayers are alwayes to be directed This description sutably to its occasion that is unto praying layes out unto us those perfections of God which are most needfull to be knowne and considered of us for a devout calling upon his name And because nothing makes more for this than that we be assured of Gods goodnesse and good will towards us whereby he intends good to us and of his power whereby he is able to do all that he pleaseth in Heaven or on earth Therefore ●… The goodnesse of God is declared by that title of Our Father And 2. His greatest power and majesty is designed in these other words Which art in Heaven He is called Father not onely from the benefit of creation and providence whereby as with a Fatherly care he provides for us in all things but chiefly also for the benefit of adoption whereby of his special favour he chuses us to be of the rank and number of his sons And he is said to be in Heaven because in Heaven especially the third Heaven he manifests his ma●…esty as it were in his royal throne amongst the blessed and glorious spirits and from thence he sends out his Word as a royal declaration of his will through all parts of the world for the powerfull effectuating of all and every thing that he wills or pleaseth Doct. 1. Some preparation of minde is necessary for ●…ight making of our prayers This is hence gathered in that a preface is here used and that such a one as directly makes for preparing of our mindes that we may make our prayers the more directly before God Reas. 1. Because so great is the majesty of God that to appear before him and rashly as it were to rush into conference with him and so negligently without any care of our fitnesse and predisposition to it would be such an indignity as it were great incivility and want of wisedome to use towards any worldly Prince or great man Reas 2. Because so great is our weaknesse that unlesse our mindes be strengthened by some religious meditation they will never lift up themselves to God so as becomes them Reas. 3. Because so great is our unworthinesse that hardly can our mindes be raised up to consider and believe how our prayers are heard of God unless we seriously meditate on the favour or grace of God and his promises U●…e Of Direction how we ought to dispose and settle our selves to prayer namely by such a preparation which chiefly doth consist in two things 1. In calling away of our minde and thoughts and cares from all other things not onely unlawfull but otherwise lawfull though worldly during that time and exercise 2 In setting of our mindes and thoughts and affections on heavenly things and that according to that occasion which our prayers in general and in their special and particular natures give us Doct. 2. God alone by religious prayer is to be called upon This is hence gathered because in this most perfect pattern of Christian prayer we are not taught to call upon any in that kinde but whom we may call Our Father which art in heaven Reas. 1. Because prayer is so divine a worship and gives so much glory to the party that it is made to that without idolatry it cannot be offered to any creature whence also in Scripture every where it is called a sacrifice which the very Papists themselves confess cannot be offered but to God alone Reas. 2 Because no creature can sufficiently know our prayers to wit as they come from the heart and not from the mouth onely R. 3. Because no creature can always every where be present to hear prayers where they are made Reas. 4. We cannot religiously call on such as we do not religiously believe in Rom. 10. But we may not religiously believe in a creature I●…r 17. 5. Use. Of Resutation against the perverse superstion of Papists Doct. 3. In all our prayers we ought to come unto God with confidence as unto our Father It is gathered from the word Father Reas. 1. Because prayer in its most inward and essential nature is an action of affiance and trust For we seek nothing from God but out of trust and hope grounded on his promises Reas. 2. Because we ought to strive unto this that we our selves may be accepted of God as his sons that so we may know that our prayers will be accepted of him And

prescribe God the measure of the things that we desire of him but for that we ought to rest content with his pleasure Reas. 3 Because that as he gives and we have of him if we enjoy it with contentment it brings more true good with it to us than all the greatest riches bring or can bring to worldly men Use Is of Exhortation to keep our selves from all inordinate care and sollicitude about worldly things Doct. 4. Our confidence or trust in God and prayer to him even about the necessaries of this life is daily to be renewed This follows from the word this day Reas. 1 Because there is no day wherein we stand not in need of Gods favour and blessing even in such things Reas. 2. Because daily the blessings of God are renewed towards us and therefore also our worship towards him ought daily to be renewed Reas. 3 Because every day hath in it as it were a picture which represents the whole life of man and we are uncertain whether we shall live unto the next day therefore every day as it goes over us we ought to take care of this duty Reas. ●… Because there is great danger that we shall finde no time that we may apply to such duties but that we will forget and over-passe them altogether unlesse daily we do renew the duty and do it every day in its own day Use Is of Reproof against such as either daily neglect these daily prayers or very slightly and coldly go about them to perform them Doct. 5. We ought not onely to pray for and procure such things to our selves but to all others also as much as in us ly●… From hence give us not give me Reas. 1. Because this belongs to Charity Reas. 2. Because it is the duty of a good steward of the gifts of God Use Is of Reproof not onely against such as exercise thefts and robberies but also against all such as are guilty of too great sparing niggardliness and envy The one and fifty Lords day On the fifth Petition of the Lords Prayer Forgive us our debts c. THe following Petitions treats of the removing of spiritual evill or sin And sin is two ways removed either 1. by forgiveness of sin committed or 2. by preservation from sin that it be not committed The first is the substance of the fifth Petition the last of the sixth and last In the fifth the Petition is proposed and then afterwards it is confirmed In the Petition because sins are chiefly considered as to their adjoyned guilt therefore 1. they are under that notion by a metaphor or simily marked out to us and declared when they are called debts The reason of the simily or metaphor is because by the law and justice we are bound to God to give him intire obedience and for omission of any part or point of this whole or intire obedience we were bound to undergo the punishment or penalty of the curse of the law Sins therefore are called debts 1 Because of the want of that obedience in them which we owed to God 2 Because they did bring with them an obligation of undergoing those punishments Now of both these debts the forgiveness is sought for that is the removing of our guiltinesse that we contracted by our sins and by consequence justification and adoption The argument whereby this petition is enforced is taken partly from the place of like things because from our forgiveness and mercy to others we must expect the forgiveness and mercy of God and partly from the place of unlikenesse or of that from the less to the more in this or such ●… Syllogisme If we who scarce have a drop or small resemblance of that mercy that is in God do yet forgive men their offences whereby they have offended us then much more will God forgive us our offences out of his infinite mercy that we have done against him but the first is true and therefore the latter also This argument is thus expounded Luke 11. 4. This petition hath its dependance rrom all the foregoing as a means whereby way is made for the obtaining of them because God of his mercy forgiving us our sins by so doing removes the hinderance of his grace and blessing whereby other things are obtained and so he gives us all good things that we want or desire It is expresly coupled to the next foregoing petition by the conjunction and which was not used in the former petitions because the three former petitions were so nere allied that of themselves they depended one upon another by a natural connextion and consequence and the fourth did upon the last of the cther three by that kindlinesse of connexion that the well-being of the whole or person for the better exercising of its duties and actions well hath on the well-being of a very necessary and essential part of it self But this petition and that fourth are of farre different kindes and have not so direct and immediate a connexion in the nature of the things but that they required to be coupled together by such a grammatical conjunction and. Doct. 1. Our sins are the heaviest of all evills This is hence gathered in that we are taught to pray for the removal of this evill absolutely and of none other Reas 1. Because they are most opposite to the chief good that is unto the image and holinesse of God as they may be partaken of by us to our felicity and so some way to God himself Whose will as much as in us lay we have violated Reas. 2. Because they spoyl us of our greatest perfection Reas. 3. Because they beget unto us the greatest miseries Use Of Direction that having a right esteem of our sins we may the more abhor them and all other evill that comes by them Doct. 1. Sin●…s bring with them an obligation of the greatest debt It is hence gathered that they are here called debts Reas. 1. Because the Law of God bindes sinners to suffer paines and that no common ones but of the wrath and curse of God Reas. 2. Because this debt is such that for it we can never be able to satisfy God For whatsoever sinners do it rather augments than diminisheth the nature or account of the debt Reas. 3 Because the justice of God exacting so rigorous a discharge of this debt for sinners is still upon them and is as it were perpetually threatening condemnation to them in their owne consciences Use. Of Admonition that neither by a mad kind of secureness or secure and careless madness we neglect these so heavy debts but go about this by all meanes that we may be set free from them Doct. 3. The mercy of God in Christ is sufficient to forgive and remit all our debts This is hence gathered in that we are here taught to this end to fly to the forgiving mercy of God Reas. 1. Because God is not onely a just Judge but also a mercifull Father as is in the preface of

this prayer Reas. 2. Because God according to his infinite wisedome hath so ordered things in Christ that he can with safety to his justice of his free mercy forgive us our sins Reas. 3. Because this mercy being infinite farre surpasseth our sins though in themselves they be horrible Use Of Exhortation that with all our hearts we fly to this mercy and rest in it and on it Doct. 4. Unto remission of sins together with ●…aith is required a confession of them and repentance or a change of minde and amendment This followes from the nature of the petition Reas. 1 Because none can earnestly desire the blotting out of his sins unless he both confess and also hate and detest them Reas. 2. Because otherwise he can by no meanes rightly magnify the mercy of God whereunto he flies but rather goes about to prostitute it and make it a Pander or Baud to his sins Reas. 3. Because without these none is fitted for receiving comfort from the mercy of God in remission of his sins Use Of Reproof against such as presume on the mercy of God though they never thus seriously repent of their sins nor can be brought to confess or acknowledge their cruell dispositious to men Doct. 5. Mercy and love to our brethren is a signe of the mercy and love of God to our selves From these words As we forgive our debtors Reas. 1. Because the mercy and love of God shed abroad in our hearts begets mercy in us to our bretheren as heat begets heat Reas. 2. Because this mercy and love towards men is for its conformity thereto and suitableness to it a special condition of obtaining the mercy of God and so is declared to be tied to it Mat. 6. 14. If ye forgive men their trespasses your Father also that is in Heaven will forgive you Reas. 3. Because this forgiving of all injuries and wrongs done to us by others is taken of the special and free mercy of God communicated unto us and this grace is the effect of Gods mercy forgiving us our sins Use Of Admonition that we deceive not our selves and promise to our selves the mercy of God whilst we nourish in our own hearts hatred and ran●…our against our brethren The fifty second Lords day On the sixth petition of the Lords prayer 〈◊〉 u●… not into temptation c. IN this petition the business is about the evill of sin in respect of its dominion which it uses to have over men concerning which we have first the petition and secondly its declaration or opposition In the petition we pray against this evill in its twofold cause whereof the first is the proper cause of sin intending it which is the temptation of the Devill or the Devill tempting us to sin Now temptation is nothing else but an argument propos●…d to us whereby we are induced to be perswaded and drawne into sin The other cause that is looked at in this petition is not properly the cause of the sin nor any efficient or author of it but a governour and orderer as well of the sin it self as of the tempting to sin and of the effects of both but the true cause of the evill of punishment that followes sin And this is Gods effectual and powerfull way of working about sin or exercising of his providence which usually is called Gods permission although it be more than a bare and an idle permitting The explication of this petition is in praying for the contrary to this evill that we prayed against in the words going before which is prayed against from Gods gracious acting towards us contrary to that which before was called a leading into temptation For it is called a delivering or plucking of us out of temptation Doct. 1. The guilt of former sins committed deserveth altogether at gods hands that we should be quite given over to temptations and sins This is gathered from the connexion wherein first forgivenesse of sins is sought and then deliverance from temptations and evill for sin Reas. 1. Because sin being an aversion or turning away from God therefore it deserves that he should turne away himself and his grace from us Reas. 2. Because for sin we both give our selves up as it were servants to sin and to him that tempts to sin We deserve therefore directly and very rightly that we should be given to such masters as we our selves have chosen Reas. 3 When we rush into sin we neglect that grace of God by which we might have been preserved from sin and therefore we deserve to be deserted by him Use 1. Of Admonition that we so much the more take care to keep our selves from sin Use 2. Of Direction that we daily seek from God the forgivenesse of our sins even for this end that we be not further given up to sin and to temptation but that we may be preserved from both Doct. 2. Whosoever have forgivenesse of sins or seriously se●…k after it they have a desire and true purpose to abstain and keep themselves from sinning in time to come This is also clear from the connexion of these two petitions Reas. 1. Because otherwayes they would not truly abhor sin and so would shew themselves altogegether indisposed and not qualified for remission of sins Reas. 2. Because else they would not be thankfull to God that forgave them their sins Reas. 3. Because else that forgivenesse would be in vain if they should again purpose to themselves to returne to the like condition wherein they were before Use Of Reproof of such as seem to wish for forgivenesse of sin but in the mean time have no care to fly from sin Doct. 3. Who so desires to keep himself from sin ought also to keep himself from all temptations and occasions that lead into sin It is clear from the petition which prayes against temptations to sins Reas. 1. Because the end of such temptations is sin and the misery that followes upon sin Reas. 2. Temptations are so many so subtile and so powerfull that unless with great care we take heed to our selves it cannot be but they lead us into sin Reas. 3. Because of our selves we are carried that way and incline unto this that by giving place to temptations we may betray our owne soules to the tempter Use Of Admonition to such as from too much security and boldness rashly expose themselves to the danger of diverse temptations and inticements to sin for temptation is not to be desired and sought after but as wisely as we can to be shunn'd and where that cannot be stoutly and couragiously to be repulsed Doct. 4. Our Father that is in Heaven disposeth also of our temptations according to his owne good pleasure For thus it is here held out to us that it is he that either leads us into temptation or causes us not to be brought into it but kept from it Reas. 1. Because he exercises his providence in guiding and measuring of every temptation Reas 2. From him depends the