Selected quad for the lemma: prayer_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
prayer_n	form_n	lawful_a	set_a	2,091	5	11.0014	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10929	The true conuert. Or An exposition vpon the vvhole parable of the prodigall. Luke. 15. 11.12. &c. Wherein is manifestly shewed; 1. Mans miserable estate by forsaking of God. 2. Mans happie estate by returning to God. Deliuered in sundry sermons, by Nehemiah Rogers, preacher of Gods Word, at St Margarets Fish-street. And now by him published, intending the farther benefit of so many as then heard it; and the profit of so many as shall please to read it.	Rogers, Nehemiah, 1593-1660.	1620 (1620)	STC 21201; ESTC S116104	291,820	402

number of such as prepare themselues to pray Few there are that frequent hi● house fewer there are that preparedly come into his presence Gen. 41.14 In preferring some petition to a King or if that suit be but to some meaner personage what preparation shall be made before-hand how carefull will we be of the well placing of our words that our speeches may not be distastfull Are wee thus circumspect when we haue to deale with man how comes it then we are so carelesse when we come before the Lord Why are we so rash with our mouthes and hastie to vtter any thing before him Surely this is our sinne and it goeth not alone Math. 6.7 but often causeth a vaine and idle repetion of what formerly was vttered which Christ condemnes And therefore in the second place let this admonish Vse 2 vs to prepare our selues before we come to appeare before the Lord to call vpon his name whether in publique or priuate Be watchfull ouer the words you vtter and respect the matter Aske such things as be agreeable to his holy wil So shal your prayers be acceptable and well pleasing to him But heare this Question may be moued Quest Whether a set form of prayer be lawfull Whether it be lawfull to vse a prescript forme of words in Prayer and whether without sinne a man may imitate this Prodigall For that forme he framed and deuised the same he vseth as appeareth vers 21. To this I answer that it is lawfull Answ Numb 6.23 24 10.35 36. and for some very behooueful That it is lawful it is euident by the Word Moses was inioyned by the Lord to vse a forme of blessing of the people which forme was to be vsed euer after by the Priests Now if this were lawfull for the Priest whose lips should preserue knowledge and at whose mouth the people were to seeke the law and therefore without question were able of themselues to conceiue a Prayer as the Spirit of God should giue vtterance and ability can it be thought vnlawfull for the people who haue lesse gifts Deut. 26.3.15 and therefore had need of more helpe to vse the like A forme of prayer was also prescribed for the people to be vsed at the bringing of the first fruits vnto the Temple Psalmes there were also which were appoynted to be vsed on speciall occasions Psal 92. Psal 22. One was to be vsed euerie Sabboth day Another to be vsed by the Priests and Leuites euerie morning containing in them matter of praise and petition Another there was appointed to be vsed in time of affliction Psal 102. entituled thus A Prayer for the afflicted when he is ouerwhelmed and powreth out his complaint before the Lord. 2. Cro. 29 30. Yea the Leuites were commanded by Hezekiah the King with the rest of the Princes to prayse the Lord with the words of Dauid and of Asaph the Seer And as we haue warrant for set forme of Prayer in the old Testament so also haue we sufficient for it in the new Rom. 1.7 compared with 1. Cor. 1.3 2. Cor. 1.2 Gal. 1.3 Ephes 1.2 and so the rest Math. 26.42 44. The Apostle Paul obserues a set forme of blessing in the beginning and ending of his Epistles and Christ himselfe whose example is without exception did vse the same words in Prayer three seuerall times as the Euangelist Saint Mathew doth affirme who not contenting himselfe to say he prayed thrice addeth withall this that he said the same words Thus we haue seene it proued that set Prayer is lawfull Now as it is lawfull so for some it is very necessary and behouefull For euerie Child and seruant of God though he haue an honest heart yet he hath not euermore a flowing tongue but often wanteth the gift of vtterance G●g● on the Eph●s and of boldnesse of inuention and of order hauing simple capacities and frayle memories Now to conceiue a Prayer all these are required he must be able to vtter and to order to inuent and to discerne He must haue gifts of audacitie and of memorie Now are all the godly thus qualified or shal we dare to blot them out of the Register of Gods chosen that cannot thus doe For these then a prescribed for me made by themselues or others eyther conned by heart or read out of a Booke is verie helpefull Perk Case of Conscience as a Crutch for one that is lame in his limbes who though without it he cannot goe a step yet with it can walke apace Not alwaies to tye our selues to a set forme Thus then wee haue seene it lawfull and for many needfull to come before the Lord with a set forme of words as this Prodigall did before his Father yet withall let mee giue this caution that we doe not alwaies tye our selues to a forme of words For first what forme of prayer is there wherein are Reason 1 all our wants expressed haue wee not new assaults Doe we not commit new sinnes Doe we not inioy new blessings and shall we not then open our mouthes to sing a new song vnto the Lord Tye not therefore thy selfe alwaies to a forme of words for thou shalt haue occasion to alter it But we want words to expresse these our desires Obiect neyther can we alter the forme but very rudely so that we are afraid to leaue the former forme that wee doe vse In Prayer Answ Rom. 8.26 the grones and sighs of the heart is the best Rethorick God doth not measure our prayer eyther by the multitude or finenesse of the words but by the feruencie of the spirit This is the soule of prayer words are but the bodie which without the soule is but a dead carkasse He will be content to beare with Barbarismes in our prayers so that the spirit be present Albeit then thou canst not inuent nor order though thou wantest eloquence and words yet make vp this want by grones and sighs Rom. 8.27 for God knoweth the meaning of the spirit Math. 6. Words are but to make thee vnderstand thy selfe and not to giue God vnderstanding of thy needs for he knoweth whereof thou hast need before thou askest When words are wanting then fall to sighing A father hath pittie vpon his child when it complaines but if it cannot speake but onely weepe and grone and lift vp the hands and eyes vnto the father oh then his bowels erne and his compassion is doubled So the Lord he heareth his children when they speake vnto him but when they cannot speake when words are wanting all they can doe is thus to lift vp their hands and watery eyes sighing and groning for deliuerance and ease This moueth the Lord much and causeth him to pittie Reason 2 A second reason why wee may not alwaies tye our selues to a set forme is this Because we are to striue to grow and increase in grace Heb. 6.1 and in all things

141 Preparation needfull before wee come into to Gods presence 138 The Reason why there is so much Preaching and so little profitting 287 The Physician may bee sought vnto but not trusted in 138 God prouideth sufficient Prouision for his 116 Spirituall Pride is a dangerous sinne 49 Pride is the Deuils first-borne 216 God resisteth the Proud 2 7 Sinners cannot endure Gods Presence and the Reasons of it 59 By our louing or not louing Gods Presence we may know whether our sinnes be pardoned or not pardoned 60 Professors taxed who think it sufficient to beleeue well though they practise iust nothing 193 Beleeuers must be Professors ibid. God will be better then his Promise to his children 257 The Prosperity of the wicked becomes their snare 53 Of what kinde is the sinne of the same kinde shall be the Punishment 77 In the Punishment wee may oftentimes see the sinne 79 80. Good Purposes are to bee speedily put in practice 170 Purposes will not bring a man to Heauen 168 Purposes are fooles purchases 169 The wicked haue faire Pretences for soule sinnes 323 Quest Whether a man doth preiudice the truth in enlarging sinne pag. 214 Whether the Elect before their calling are within the compasse of Gods loue 240 How a man may know himselfe to bee a true member of the Church 20 Why the Prodigall sonne is rather figured by the younger then by the elder brother 27 How the children of this world are wiser then the children of light 28 Whether an elected childe of God may finally be forsaken 47 How a man can be sayd to fly from Gods presence 60 Whether the Prodigall did confesse so much as he resolued 194 Whether a man be bound to confesse euery particular sinne 204 Whether it bee vnlawfull to confesse sinn to man 208 Why a man should confesse his sins to God seeing he knoweth them already 210 Whether God cannot forgiue sinne without confess● n be made of it 210 Why so many are afflicted yet are not bettered 106 Whether in doing good wee may haue an eye vpon the recompence of reward 1●● How the motions of Gods may be known from Satans suggestions 133 Whether it bee lawfull to vse a set forme of prayer 139 How Dauids words are true that hee neuer saw the righteous forsaken nor their feed begging bread Seeing many of Gods children haue perished by famine 261 Whether a totall abstinence bee absolutely needefull in time of fasting 266 Whether a man may eat flesh in time of Lent 267 Whether the Apostles Paul and Peter for bid wearing of ornament 273 Whether God can saue without preaching 295 Whether a deformity in the body may bee hid or the complexion mended 274 Whether a woman may not paint her face to please her husband 275 Whether a man may speake well of himselfe seeing Salomon saith Let another praise thee 338 In what case a man is to passe by a slander 339 R. Reasons why men cannot endure to heare sinne spoken against 11 The Reasons why the Papists keepe the Word from the people 118 The Reasons why they keep the cup in the Lords supper from the Laity 120 Repentance from sinne is the first resurrection 130 There are two parts in true Repentance 172 The first step to Repentance is hard to tread 12 Repentance not to be deferred 178 Foure strong reasons why we may not deferre Repentance 178 Men confesse they must repent but few agree vpon the time 180 Three maine lets of Repentance 181 Late Repentance sildom● true 191 True Repentance bringeth vs into Gods fauour 227 Where true Repentance is there sinne is left 173 It is lawfull to haue an eye vpon the Recompence of Reward 115 Sound Resolution needefull for him that would liue godly 125 The wicked repine at others preferments in Gods fauours 310 Priuate Reuenge must be forborne 343 S. The reason why there are so many stinking sauours in the world 286 If we would haue Saluation we must seeke it from God 226 Sinfull men seeke not to God vntill all other helps doe faile them 8● Euery one seekes the Lord at last but wise men seeke him while he may bee found 190 Such as will not serue God shall be enforced to serue a harder master 85 There is no seruice comparable to Gods 85 God must be serued before all 178 The Seruice of Satan is a most base seruice 89 Choyce Sentences to bee remembred to keepe from Pride 221 When How Shame is misplaced 199 Such as separate from our Church because of the bad that are in it reproued 19 It is no easie matter to bring a Sinner to a true sight of sinne 10 Sinners are yonger brothers 27 To fellow Sinne is to forsake God 60 Sinne doth free like a canker 63 Such as make no conscience of little Sins are often giuen vp to hardnes of hart 64 St●●ers are Strayes 301 No sinne so fowle but a wicked man may commit it p 64 As sinne growes so the curse growes 65 Sinne is a shamelesse beggar 6● Sinners are great spend christs 6● God doth often punish sinne in it owne kind 77 Sinne Circes-like doth transforme men into Beasts 8● All sinne is properly committed against God and therefore he onely can forgiue it 209 Sinne is the Partition wall 22● No sinne so great but vpon Repentance shall be forgiuen p. 233 Gods Stewards may not scant Gods people of their Masters allowance 121 Soules of most men starued yet they know it not 76 We may not relie vpon our owne strength p. 56 Superiors are patiently to beare the vndutifulnesse of inferiors because they themselues are vndutifull to God 54 To the godly sinne is the greatest sorrow p. 142 T The example of the Theefe conuerted at the last houre a let to Repentance p 187 Great difference betwixt that Theefe and presumptuous sinners ibid There is a time for Repentance which being neglected shall neuer againe be recouered 190 There must not be onely a rising from sin but there must be withall a turning to the Lord. 176 What kind of turning wicked men make p. 177 V Vnthankefulnesse causeth the Lord to hide away his face for a time from his owne children page 48 The wicked are most vnthankefull when God is most bountifull 53. W Gods children are neuer in want pag 260. Wicked men are wiser in their kind then the children of light 28. Wicked men are ●elfe conceited 30 They preferre trifles before treasure ibid. They are all for the present nothing for hereafter 31 They play with sinne and sport with their damnation ibid. The●● counsell is not to be followed 33 Their whole life is but a wand ing from God ●1 They cry to God and are not heard because they are so farre off 62 They waxe worse and worse 63 He is a wicked man that persisteth in euill 6● No wicked man can be a good husband 69 They spend Gods gifts in sins seruice 70 They are led by sence and appetite as Beasts are 87 They

16 Difference betwixt true holinesse and restrayning Graces 22 God is kinde and Graticus euen to the wicked and rebellious 40 True Grace is euer growing 68 Heauenly Graces principally to be sought after 74 True Grace will manifest it selfe both by word and deed 192 The Grace of Christ is euery whit as large as the sinne of Adam ibid. Our Saluation is of Grace 222 Our weake beginnings in Grace should not too much discourage vs. 230 Grace growes by degrees 133 God is the centre of the soule 91 H Hearers must be content with plaine teaching 14 Wicked men betake themselues to vaine Helps in time of neede 137 Holinesse a marke of a true member of the Church Catholique 20 Two things much like Holinesse yet not it 21 We must shew by our Holinesse that we are true members of the Church 25 Such as feare they haue sinned against the Holy Ghost haue not 235 The onely way to procure Gods fauour is with Humilitie to throw our selues downe before him 215 God hath promised to shew mercy to the Humble 216 The humble only are capable of Grace ib. God hath a speciall respect vnto the Humble and lowly ibid. Humilitie is a preseruer of Grace 217 Humilitie makes vs like Christ ibid. All vertues and vices are against Humilitie 221 The better Repentance the more Humilitie 157 Hypocrites frie in words but freze in deeds 193 In Gods he use are Hyrelings 113 I Ignorant persons cannot confes their sins therefore cannot haue pardon 198 Mans Inventions cannot nourish the soule to saluation 94 Regeneration doth not abolish true J●y 303 The godly haue onely true Ioy and none but they 304 The Ioy of the godly is internall therefore not discerned by the wicked 30● Many Inconueniences arising from vncheerfull vncōfortable walking 306 Pardon of sinne bringeth true Ioy. 307 Our ioy here is but the beginning of ioy ●08 Gods fearefull Iudgments on such as haue put off Repentance 191 God is Iust as well as Mercifull 186 L Wicked men will not be in subiection to Gods Lawes pag. 35 The reasons of it ibid. Lawfull things much abused 265 Mans Life is short and vncertaine 179 Hope of long Life a let to repentance 181 It is great follie to defer Repentance vpon hope of long Life ibid. There is a twofold Life 282 He only liues the liues the Life of grace ●89 Spirituall Life how discerned 290 Spirituall Life must bee maintained by meanes as well as corporall 298 God doth not onely Loue his children but he will manifest it vnto them that they may not doubt of it 239 Gods Loue while it is shut vp in his decree cannot so affect his children as when they feele it ibid. Gods elect being yet vncalled are within the compasse of Gods Loue. 240 How we may know God Loueth vs. 241 Many Loue God with their tongues who hate him with their soules 242 Certainty of Gods Loue will support vs in all dangers 249 How wee may know we Loue God in truth 242 How we may know we Loue the Brethren 245 Such as say their sinnes are more then can be forgiuen giue God the Lye 233 M Wicked men are Mad men pag. 98 Many Mad pranks they play 99 Man being left to himselfe cannot long stand 55 Euery good thing in Man should cause vs to consider the goodnes of the Creator 16 Marks of godly sorrow 145 Marks of an humbled soule 158 Masters should beware of enterteyning wicked seruants for they are stroy-goods 69 Meanes for subduing pride 218 Meanes for obteyning godly sorrow 149 Meanes to bring purposes to perfectiō 169 Meanes to liue the life of Grace 294 Meanes to preserue the life of grace 298 It is dangerous not to profit by the Means afforded for our good 49 How the Members of mans bodie are attributed to God and why 15 16 Meditation of a threefold obiect 219 God is ready to shew Mercy 231 He is more ready to shew it then we are to seeke it 236 We should be M●rcifull as God is merciful pag. 41 It is sence of Mercy that causeth Repentance 110 It is not sence of Miserie without sence of Mercy nor sence of Mercy without sence of Miserie that can bring vs to Repentance 114 Foure rankes of Mercies daily to bee thought vpon 112 Presumption of Gods Mercy a great let to Repentance 185 It is no easie matter in time of spirituall distres to lay hold on Gods Mercy 2●7 God is more ready to shew Mercy then we to seek it euen then when he withholdeth from vs what we desire 237 Doctrine of Merit taught in the schoole of Nature 38 We may not challenge any thing for our Merit 40 God dealeth with sinners in quiet and Meeke tearmes 328. Meeknes must be shewed by all to all 330. Motiues to Meeknesse 331. The Meeknes of many men is but brutish 330. By Meeknes we soonest ouercome our enemie 333 The first worke of a Minister is to bring his people to a true sight of sin 8 Such Ministers as set mens sinnes b fore them by preaching of the Law are not to be condemned 9 It is lawfull for Gods Ministers to vse Parables Similies c. for pressing Doctrines 12 Ministers may not teach their owne fond deuices 97 The first Motions to Repentance if true are pleasing to God 229 Good Motions are not to be choked 131 How to know good Motions from Diabolicall delusions N No man may dishonour his Nature seeing God doth honour it pag. 17 Euery Naturall man a fit piece of timber for the Popes building 38 Euery Naturall man hath a Pope in his belly 40 Mans corrupt Nature Spider-like turneth all into poison 52 Many deale with God in confessing their sinnes as Nebuchadnezar with his enchanters in finding out his dreame 204 O Olde age no fit time for Repentance pag. 182 Such as put off till they be Olde are not sure to finde grace 184 Omission of good duties is damnable 172 God alloweth his children as for necessity so for Ornament 264 Rules for the right vsing of Ornament 269 All Ornament must expresse Godlines Modestie and Sobriety 270 Speciall sinnes which vsually accompanie excesse in Ornament 271 P. Papists haue a Saint for euery sore p. 82 Papists are all or Will nothing for Iohn p. 224 What Doctrine Papists teach 119 How Papists colour and varnish ouer their abominable Idolatry 325 Papists on their death beds call for mercy though in their life time they plead for merit 38 Reasons why Christ taught in Parables 2 Parables consist of two parts a body and a soule 4 Instructions may bee gathered from the letter of a Parable 7 Parables may lawfully be vsed for illustration of Doctrines 12 Caueats in vsing Parables 13 Christian Policy may sometimes binde vs from vsing some kinde of meats 266 A set forme of Prayer may lawfully bee vsed 139 We may not tye our selues alwaies to one forme of Prayer 141 In Prayer the grones of the heart is the best Rhetoricke