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	pray_v	trespass_n	2,036	5	11.2620	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A39662	An exposition of the assemblies catechism with practical inferences from each question as it was carried on in the Lords Days exercises in Dartmouth, in the first year of liberty, 1688 / by John Flavell.	Flavel, John, 1630?-1691.; Mather, Increase, 1639-1723.; Westminster Assembly (1643-1652). Shorter catechism.	1692 (1692)	Wing F1160; ESTC R25088	171,235	224

treacherous and false and see no change we are not bound to trust them if they be and remain wicked and profane we must not associate with them Psal. 26.5 I have hated the congregation of evil doers and will not sit with the wicked Ver. 4. I have not sate with vain persons neither will I go in with dissemblers Q. 21. What then must we do to such A. We must heartily forgive them all their injuries we must love them with the love of benevolence pray for them and be ready aud willing to do them all good both of Body and Soul Mat. 5.44 45. But I say unto you love your enemies bless them that curse you do good to them that hate you and pray for them which dispitefully use you and persecute you That you may be the children of your father which is in heaven for he maketh his sun to rise on the evil and on the good and sendeth rain on the just and on the unjust Q. 22. If we forgive others shall we be forgiven our selves A. We shall if out of obedience to God and love to Christ we do it Q. 23. What is the first Inference from hence A. That except our sins be forgiven we are lost and undone creatures and therefore we must never be contented till we are pardoned Q. 24. What is a second Inference A. That God is a God of love goodness and pardon seeing he will not pardon us if we do not pardon others but will if we do so Q. 25. What is a third Inference A. That if we live in hatred when we pray the Lords Prayer we pray for our own damnation Mat. 18.22 Iesus saith unto him I say not unto thee until seven times but until seventy times seven Ver. 35. So likewise shall my heavenly father do also unto you if ye from your hearts forgive not every one his brother their trespasses Of Gods leading us into Temptation Quest. 106. WHat do we pray for in the sixth Petition A. In the sixth Petition which is And lead us not into Temptation but deliver us from evil we pray that God would either keep us from being tempted to Sin or support and deliver us when we are tempted Q. 1. Why is this Petition joyned to the former with the copulative And A. Because 't will be but little advantage to have former sins pardoned and to be left to the power and practice to the love and trade of sin for for the future Ezek. 18.26 When a righteous man turneth away from his righteousness and committeth iniquity and dyeth in them for his iniquity that he hath done shall he dye Q. 2. What is meant by Temptation A. In general a tryal or probation of what is in us or of what we will do Q. 3. What is meant by Temptation here A. Temptation to sin and wickedness Q. 4. How may we be said to be tempted to sin A. 1. Effectually by our selves and our own hearts Iam. 1.14 15. But every man is tempted when he is drawn away of his own lust and enticed Then when lust hath conceived it bringeth sorth sin and sin when it is finished bringeth forth death 2. Formally with an intention to draw into sin and so we are tempted of the Devil 1 Chron. 21.1 And satan stood up against Israel and provoked David to number Israel Mat. 4.1 3. Then was Iesus led up of the spirit into the wilderness to be tempted of the devil And when the tempter came to him he said if thou be the son of God command that these stones be made bread 3. Innocently and blamelesly and so God is said to tempt 2 Sam. 24.1 And again the anger of the Lord was kinaled against Israel and he moved David against them to say go number Israel and Iudah Q. 5. How many wayes may God be ●aid to tempt to evil A. 1. By withdrawing his Grace either common or special 2 Chron. 32.31 Howbeit in the business of the embassadors of the princes of Babylon who sent unto him to enquire of the wonder that was done in the land God left him to try him that he might know all that was in his heart 2. By permitting Satan and wicked men to tempt 2 Sam. 24.1 He moved David against them to say go number Israel and Iudah With 1 Chron. 21.1 Satan stood up against Israel and provoked David Mat. 4.1 Then was Iesus led up of the spirit into the wilderness to be tempted of the devil 3. By presenting oecasions in his Providence which he knows will be abused to sin as in the fall of Adam the hardening of Pharaoh c. Q. 6. What do we beg in this Petition A. We beg that we may not any of these or any other ways whereby the holy God may be said to lead into temptation be led thereinto Psal. 141.4 Incline not my heart to any evil thing to practice wicked works with men that work iniquity and let me not eat of their dainties Psal. 19.13 Keep back thy servant also from presumptuous sins let them not have dominion over me then shall I be upright and I shall be innocent from the great transgression Q. 7. What is meant by evil A. Some understand it of the Devil but the best meaning is Sin which is the evil of evils and makes the Devil evil and is the worst of evils the Devil can bring upon us and is usually so understood in Scripture Psal. 97.10 Ye that love the Lord hate evil Isa. 1.16 Cease to do evil Amos 5.15 Hate the evil and love the good Rom. 12.9 Abhor that which is evil Q. 8. What by deliverance from evil is meant A. That if God sees meet to permit us to be tempted by Satan and the wicked without or by our own hearts within to sin or occasionally by his Providence that he will not leave us but undertake for us that we may not be led into sin thereby but by his Grace be made more than conquerors Psal. 51.10 Create in me a clean heart O God and renew a right spirit within me Psal. 119.133 Order my step● in thy word and let not any iniquity hav● dominion over me According to his promise 1 Cor. 10.13 But God is faithful who will not suffer you to be tempted above that ye are able 2 Cor. 12.9 And he said unto me my grace is sufficient for thee for my strength is made perfect in weakness Q. 9. What is the first Inference A. That sin is the worst of evils Q. 10. What 's the second Inference A. That without Gods Grace we can never withstand but shall be overcome by every temptation 2 Cor. 3.5 Not that we are sufficient of our selves to think any thing as of our selves but our sufficiency is of God Joh. 15.5 For without me ye can do nothing Q. 11. What is the third Inference A. That we must do all we can to keep our selves from Temptation and to engage the Grace of God with us in Temptation by

Gentiles granted repentance unto life Q. 9. What are the signs of true repentance A. Fear of sin care to preserve our selves from it and zeal to honour God by new obedience 2 Cor. 7.11 For behold this self same thing that ye sorrowed after a godly sort what carefulness is wrought it you yea what clearing of your selves yea what indignation yea what fear yea what vehement desire yea what zeal yea what revenge in all things you have approved your selves to be clear in this matter Q. 10. Is there a necessity of Repentance in order to forgiveness A. Yes there is and they are therefore conjoyned in Scripture Acts 5.31 For to give repentance to Israel and forgiveness of sins And destruction threatned to the impenitent Luk. 13.3 Except ye repent ye shall all likewise perish Q. 11. What 's the first Inference hence A. That it 's a false Doctrine which teaches us that sins are actually forgiven from Eternity and therefore no need either of Repentance or Prayer save only for the manifestation of Pardon Q. 12. What 's the second Inference hence A. That an hard Heart is a dreadful sign of a lost state of Soul Rom. 2.5 But after thy hardness and impenitent heart treasurest up unto thy self wrath against the day of wrath and revelation of the righteous judgment of God Q. 13. What 's the last Inference hence A. That there is no cause to despair of the vilest sinner seeing there is power enough in the Spirit of God to break the hardest heart Ezek. 36.26 I will take away the sto●y heart o●● of your flesh and I will give you an heart of flesh Of Christs Ordinances Quest. 88. WHat are the outward means whereby Christ communicateth to us the benefits of Redemption A. The outward and ordinary means whereby Christ communicateth to us the benefits of Redemption are his Ordinances especially the Word Sacraments and Prayer all which are made effectual to the elect for Salvation Q. 1. What makes any thing become a Divine Ordinance A. The institution or appointment of God is that alone which makes a Divine Ordinance Matth. 28.20 Teaching them to observe all things whatsoever I have commanded you c. Q. 2. Are the institutions of all Ordinances alike clear in Scripture A. No some are more explicitly and clearly revealed in Scripture than others as the Lords Supper more clear than Baptism but whatever hath Scripture warrant in the words or consequence is of divine appointment Q. 3. May not men institute Ordinances of Divine Worship A. No this in Scripture is condemned as Will-worship Col. 2.20 22 23. Wherefore if ye be dead with Christ from the rudiments of the world why as though living in the world are ye subject to ordinances c. Which things indeed have a shew of wisdom in will-worship c. Q. 4. Why cannot man institute a Divine Ordinance A. He cannot do it because it 's the prerogative belonging to Christs Kingly Office Matth. 28.20 Teaching them to observe all things whatsoever I have commanded you Q. 5. For what other reason cannot man do it A. Because he cannot bless them and make them effectual to their ends but they will be in vain Matth. 15.9 But in vain do they worship me teaching for doctrines the commandments of men Q. 6. Why are the Ordinances called means of Salvation A. Because by and through them the Spirit of the Lord conveys Spiritual Graces into Mens Souls 1 Cor. 1.21 It pleased God by the foolishness of preaching to save them that believe 1 Cor. 3.5 Not that we are sufficient of our selves to think any thing as of our selves but our sufficiency is of God Q. 7. Whence is the vertue of Ordinances A. 'T is not in and from themselves or the gifts and abilities of him that administers them but from the Blessing and Spirit of the Lord 1 Cor. 3.7 Neither is he that planteth any thing neither he that watereth but God that giveth the increase Q. 8. Do all Gods Ordinances attain their end A. Yes there is none of them in vain but do attain their end in the Salvation or Damnation of all that come under them Isa. 55.10 11. For as the rain cometh down and the snow from heaven and returneth not thither but watereth the earth and maketh it bring forth and b●d that it may give seed to the sower and bread to the eater So shall my word be that goeth forth out of my mouth it shall not return ●nto me void but it shall accomplish that which I please and it shall prosper in the thing whereto I send it 2 Cor. 2.15 16. For we are unto God a sweet savour of Christ in them that are saved and in them that perish To the one we are the savour of death unto death and to the other the savour of life unto life c. Q. 9. Are instituted Ordinances the only means of Salvation A. They are not the only means for God can convert Men to Christ without them Acts 9.4 5. And he fell to the earth and heard a voice saying unto him Saul Saul why persecutest thou me And he said who art thou Lord and the Lord said I am Iesus whom thou persecutest It is hard for thee to kick against the pricks But they are the ordinary standing means Rom. 10.14 15. How then shall they call on him in whom they have not believed and how shall they believe in him of whom they have not heard and how shall they hear without a preacher and how shall they preach except they be sent c. Q. 10. To whom are the Ordinances made effectual to Salvation A. To all Gods elect they are effectual to Salvation and to them only Acts 13.48 As many as were ordained to eternal life believed John 10.26 But ye believe not because ye are not of my sheep c. Q. 11. What 's the first instruction from hence A. That great preparation is due to all the Ordinances before we engage in them Iob 11.13 14. If thou prepare thine heart and stretch out thy hand towards him If iniquity be in thine hand put it far away and let not wickedness dwell in thy tabernacles 1 Chron. 29.18 And prepare their heart unto thee Q. 12. What 's the second Inference from hence A. That great Reverence is due to Gods Ordinances when we are actually engaged in the use of them Psal. 89.7 God is greatly to be feared in the assembly of the saints and to be had in reverence of all them that are about him Q. 13. What 's the third Inference from hence A. That those people that want Ordinances are in a sad and deplorable condition Eph. 2.11 12. Wherefore remember that ye being in time passed Gentiles in the flesh who are called uncircumcision by that which is called the circumcision in the flesh made by hands that at that time ye were without Christ being aliens from the common-wealth of Israel and strangers from the covenants of promise having

wavering c. 4. As to our fervency in Prayer Jam. 5.16 The effectual fervent prayer of a righteous man availeth much Q. 6. Are these external rules and directions sufficient in themselves to enable us to pray acceptably A. In respect of external direction they are sufficient and we need no other outward rules than what the Scriptures furnish but besides that the internal helps and assistances of the Spirit are necessary to the offering up acceptable Prayer Rom. 8.26 Likewise the Spirit also helpeth our infirmities for we know not what we should pray for as we ought but the Spirit it self maketh intercession for us c. Q. 7. But doth the Scripture only furnish us with general rules of direction for Prayer A. No it furnishes us also with an excellent pattern and example of Prayer composed by Christ for our direction Matt● 6.9 After this manner therefore pray ye Our Father which art i● heaven c. Q. 8. Are Christians tyed by a necessity to use that form of words or was it only intended for a directory to them A. That form of words may be lawfully used but it 's plain its intention was to regulate our Petitions by it and therefor● they that use it in spells and charms as the Papists or tho● that think nothing is Prayer but that form of words 〈◊〉 Christs intention in it Q. 9. How doth it appear it was not Christs intention strictly 〈◊〉 ●ind us to that very form of words in our Prayers A. Divines give us these reasons against it 1. Because thi● Prayer is set down diversly by the Evangelist Matth 6. 1●● 12. Thy kingdom come thy will be done in earth as it is in heaven●● And forgive us our debts as we forgive our debtors And Luke 11.3 4. Give us day by day our daily bread and forgive us 〈◊〉 sins for we also forgive every one that is indebted to us and lead 〈◊〉 not into temptation but deliver us from evil 2. Christ and 〈◊〉 Apostles did not alwayes use this form of words afterwards as appears by his Prayer at Lazarus his grave John 11. and that for his Apostles John 17. 3. Because these words Matth. 6.9 After this manner c. plainly shew its use wa● 〈◊〉 tended for a directory to us Q. 10 What 's the first Inference from hence A. Hence we learn the fulness and compleatness of the Scri●●tures not only for the guiding and setling of our Faith in things that are to be believed but also of our whole practice in every Duty we are to perform Q. 11. What 's the second Inference hence A. Hence we are informed how necessary it is to acquaint our selves with the mind of God revealed in his Word that we may guide our selves in Prayer both for matter and manner thereby and not utter to God words without knowledge Q. 12. What 's the last Inference from hence A. That those who neglect all Prayer and those that satisfie themselves with a form of Prayer which they utter without knowledge or affection do greatly sin against God And that it is the duty of all Christians from a sense of their own sins wants and mercies to be often with God in prayer guiding themselves in that spiritual duty by such inward and outward helps as his word and spirit are able to furnish them with Of the Preface to the Lords Prayer Quest. 100. WHat doth the Preface of the Lords Prayer teach us A. The Preface of the Lords Prayer which is our Father which art in Heaven teacheth us to draw near to God with all holy reverence and confidence as Children to a Father ready to help us and that we should pray with and for others Q. 1. What doth the word Father import in this Preface A. It imports the Spirit of Adoption to be the principle of all acceptable prayers Gal. 4.6 And because ye are sons God hath given forth the spirit of his son into our hearts crying Abba Father Q. 2. What 's the first benefit or he●p we have in Prayer from the Spirit of Adoption A. He excites our Spirits to seek God in prayer Psal. 27.8 when thou saidest seek ye my face my heart said unto thee thy face Lord will I seek Q. 3. What 's the second Assistance he gives us in prayer A. He indites and suggests sutable and acceptable matter to us in prayer Rom. 8.26 Likewise the spirit also helpeth our infirmities for we know not what we should pray for as we ought but the spirit it self maketh intercession for us c. Q. 4. What 's the third Benefit we have by him in prayer A. He fills our Souls with spiritual and Holy affections in prayer and helps us to act his Graces in our Duties Rom. 8.26 Likewise the spirit also helpeth our infirmities for we know not what we should ask as we ought but the spirit it self maketh intercession ●or us with groanings which cannot be uttered Q. 5. What else doth this word Father import A. It imports that Holy confidence which Believers may and ought to draw near to God with all as Children to a Father Eph. 3.12 In whom we have boldness and access with confidence by the faith of him Q. 6. Doth it only Signify our relation and Confidence A. No it also signifies the reverential fear of God which ought at all times to be on our hearts especially in Prayer Mal. 1.6 A son honoureth his father and a servant his master If then I be a Father where is my honour and if I be a Master where is my fear Q. 7. What is further imported in this word Father A. It imports Gods willingness and readiness to grant the best Mercies to his people that seek them duly at his hand Matth. 7.11 If ye then being evil know how to give good gifts unto your children how much more shall your father which is in Heaven give good things to them that ask him Q. 8. Why is he here called our Father A. To signify to us that it is not only our duty to pray secretly by and for our selves but also with and for others Eph. 6.18 Praying always with all prayer and supplication in the spirit and watching thereunto with all perseverance and supplication for all Saints Q. Why is God said here to be in Heaven A. It is to note his Soveraign power and dominion over all as a ground-work of faith in prayer Q. 9.10 What else doth it import A. The great distance between God and us which should fill our hearts with an holy awe of him Eccles. 5.2 God is in Heaven and thou upon Earth therefore let thy words be few Q. 11. What 's the first Inference from hence A. It shews us what a sad case all those are in that have no special interest in God as a Father Q. 12. What 's the second Inference A. It shews us what a glorious Priviledge the Lord Jesus Christ hath purchased for and setled on his people Heb. 4.15 16. For we