Selected quad for the lemma: prayer_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
prayer_n	cast_v	devil_n	fast_v	3,166	5	10.2336	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01092	The means to keepe sinne from reigning in our mortall body A sermon preached at Pauls Crosse, May 26. 1629. By William Foster, Master of Arts, and parson of Hedgeley in the county of Buckingham.	Foster, William, 1591-1643.	1629 (1629)	STC 11204; ESTC S120710	21,469	38

to my wayes that is my heart from whence are the wayes to a mans tongue Out of the abundance of the heart the mouth speaketh Matth. 12. 32. And of these three the last is the pious and godly man and the surest to keepe sinne from reigning in his mortall bodie Therefore Saint Iames saith If any man offend not in word the same is a perfect man and able to bridle the whole bodie Iam. 3. 2. And if any man seeme to be religious and bridle not his tongue that mans religion is in vaine Iam. 1. 26. But there are many that esteeme lightly of words words are thinke they but wind and who doe they hurt Though in their words they repine and murmure like Corah against Moses raile like Goliah against Dauid flatter the State like Ierobeams young Councellers curse like Shemei lye like Gehezi blaspheme like Senacharib and are as vain-glorious as Herod yet so they abstaine from open violence and pay euery man his owne they thinke their liues good enough but these deceiue themselues Euill words corrupt good manners 1 Cor. 15. 33. Where euill words reigne in the mouth there sinne must needs reigne in the mortall bodie Non credibile est cum bene viuere qui male loquitur saith Saint Ambrose It cannot be thought that that mans life is good whose speech is bad It may more truly be said to him than it was said to Peter Thy very speech bewrayes thee Matth. 26. 73. It stands euery Christian then vpon to bridle his tongue to refraine his lips to watch ouer his mouth He that keepeth his mouth keepeth his life but he that openeth wide his lips shall haue destruction Prou. 13. 3. And in this watch of our mouths ouer our words we must obserue three things There must bee 1 Veritas in verbis truth in our words For lying lips are an abomination to the Lord Prou. 12. 22. 2 Vtilitas in verbis some profit must redound by our speech Let no corrupt communication proceed out of your mouth but that which is good to the vse of edifying that it may minister grace vnto the hearers saith Saint Paul Ephes 4. 29. For one day we shall giue an account for our corrupt communication we shall answer for euery idle word that proceedeth out of our mouths And if you would more distinctly know what an idle word is Verbum ●tiosum est quod sine vtilitate vel loquentis vel audientis profertur That is an idle word by speaking of which neither speaker nor hearer is bettered 3 Parcitas in verbis A meane and sparing in our speech For saith Salomon In the multitude of words wanteth not sinne but he that refraineth his lips is wise Prou. 10. 19. And A fooles voice is knowne by a multitude of words Eccles 5. 3. 3. There remaines yet the third and last watch that is the watch of our hands ouer our workes wee must watch ouer our workes that we neither omit that which we should doe nor commit that which we ought not to doe And here we must be sure to keepe the most seuere and strictest watch For there redounds greater dishonour to God and more ill examples to men by the euill acts of our hands than by the thoughts of our hearts or the words of our mouths If it please you therefore to cast the eye of your vnderstanding vpon the Decalogue vpon the ten Commandements you shall finde more Commandements forbidding sinne in action than in the speech or cogitation Looke into the first Table there is one commandement forbidding sinne in the heart namely the first Thou shalt haue no other gods but me There 's another forbidding sin in the tongue namely the third Thou shalt not take the name of the Lord thy God in vaine But the other two forbid sinne in action Looke into the second Table there 's one Commandement forbidding sinne in the heart namely the tenth Thou shalt not couet c. There 's another forbidding sinne in the tongue namely the ninth Thou shalt not beare false witnesse against thy neighbour But the other foure forbid sin in action And hereby we are taught that if we will keepe sinne from reigning in our mortall bothe we must watch ouer our hands to keepe them from acting and committing sinne For saith the Prophet Esay Blessed us the man that keepeth his hand from doing any euill Esay 56. 2. So that to conclude this point the first way to suppresse sinne and keepe it from reigning is diligent watching A watching ouer our hearts for our thoughts a watching ouer our mouths for our words but chiefly and most diligently a watching ouer our hands ●or our actions The second meanes to suppresse sinne is often fasting Watching is like our besieging of our enemy but fasting is like the pulling him downe the spoiling and disarming him For what are the armes and weapons of sin wherewith he fights against vs but the members of our mortall body And how are these armes made to be laid downe How are they pulled out of this tyrants hand but by fasting Thus Saint Paul disarmed sinne suppressed and kept it vnder I keepe my body vnder saith he I keepe it in subiection left by any means when I haue preached vnto 〈◊〉 I my selfe should be a cast-away 1 Cor. 9 27. And in very deed our sins are like those deuils which could not be cast out but by prayer and fasting Matth. 17. 21. This exercise of fasting produceth three excellent effects 1 Vitia compri●i● It allayes the heat of sinne it tames and pulls downe the lusts of the bodie Therefore S. Basil calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A medicine to take away the m●lady of sinne 2 Diabolum fugat It puts the Deuill to flight Saint Ambrose saith that if a Serpent tastes but of fasting spettle it killeth it Vides quan●● vis ieiu●●● vt sput● sue home terre●●m Serpente● interficiat merit● spirit ●●em Yee see the force of fasting fasting spettle will kill a bodily Serpent much more the spirituall 3. Mentem eleuat It eleuates a mans minde and makes him apt to be rapt into contemplation and his life here in earth to approach neere in likenesse to the life of the Angels in heauen Therefore saith Saint Ambrose Quid est enim ieiunium nisi vitae coelestis image For what is fasting but a representation of our heauenly life Hoc gradu Elias ascendit antequam curru Elias ascended into heauen by this ladder of fasting before hee ascended in his chariot of fire saith the same Saint Ambrose Bonauenture therefore compares fasting to three things 1 To a little wood vnder a pot 2 To the nimblenesse of a little bird 3 To the hollownesse and concauitie of a musicall instrument 1. It is like a little wood vnder a pot For as by withdrawing the wood from vnder the pot it incontinently ceaseth

boyling So by withdrawing the vsuall store of food from the body the pride and sustinesse of the flesh is abated 2. It is like the agility nimblenesse of a little bird For as a little bird can easily by flying aloft eschew the snares of the Fowler Frustra enim iacitur rete ante oculos pennatorum In vaine is the snare of the Fowler laid before the bird that can take her wing Prou. 1. 17. But grosse and fat fowles which cannot fly are taken So the minde of a temperate and abstinent man may easily by mounting aloft to heauen vpon the wings of his contemplation eschew the snares of the deceitfull fowler the Deuill whilest those which with swine giue themselues ouer to feeding are carried into a sea of misery 3. It is like the hollownesse or concauity of a musicall instrument For as a Lute or Viall yeeldeth no delightfull and musicall sound vnlesse the belly thereof be hollow and emptie So a man vnlesse his belly be so hollow and emptie that his bones desire not rest yeeldeth no musicall and delightfull harmony of prayers and thanksgiuing in the eares of the Lord. For fasting is not commended of it selfe ex opere operato of the thing done as Chemnitius saith some Papists teach though Bellarmine disauowes the opinion but it is commended ex opere operantis out of the faith and deuotion attending the action Deuout prayers diuine eiaculations and heauenly meditations must accompany our fasting It was a caueat therefore which Saint Hierom gaue to Calantia Ca●e ne si iei●nare aut abstinere caeperis te p●tes esse sanctam Hac enim virtus adi●ment●m est non perfectio sanctitatis Beware lest if you begin to fast or abstaine you presently thinke your selfe holy For this vertue of abstinence is but the helpe not the perfection of sanctitie We must therefore to suppresse sinne and to keepe it from reigning in our mortall body not only abstain from meat and drinke but from all vice and impiety and exercise our selues in acts of deuotion spend our time in prayer and meditation releeue the needy and performe workes of charity Qui ieiun●●t à cib● non abstinent à malo ●●●les sunt Diabolo qui non manducat tamen à malo non cessat saith Saint Ambrose They which fast from meat but abstaine not from impietie are like the Deuill who eats neuer but is wicked euer Therefore saith Saint Origen Ieiuna à mali● actibus abstine à malis sermonibus conti●e te à pes●●●●is cogitatio●●bus Fast from euill actions abstaine from vaine speech refraine thy selfe from naughtie cogitations To our watching then we must ioyne fasting and to our fasting we must ioyne deuout prayer and holy meditation and this is the third and the last helpe to repaire our mortall body and to keepe sinne from reigning in it Let not sinne therefore reigne in your mortall body that you should obey it in the lust thereof The first helpe that is watching is the besieging of sinne the second fasting is the disarming of sinne but this last helpe praying is the vtter vanquishing and suppressing of sinne For as Moses lifting vp his hands Israel preuailed against their enemies Exod. 17. 9. So let vs lift vp our hearts and hands to God in humble and heartie prayer and wee shall preuaile against sinne and keepe it from reigning in our mortall bodie The deadly serpent the B. siliske as Isiodorus Hispalensis reporteth is killed by the breath of a Weasell So the breath of a faithfull praying man is able to kill sinne and driue away the old Serpent the Deuill who suggesteth vs to sinne and desires that it should reigne in our mortall bodie I will reduce all for you into three words and so conclude Explora Deplora Implora Explora Let each Christian to keepe sinne from reigning finde out his sinne by watching Deplore Let him driue it out when he hath found it by weeping and fasting Implora Let him desire the gracious assistance of God that he may continue this combat by praying So shall Sinne Hell and Satan be confounded your mortall bodie here be repaired and after death most gloriously be crowned So saith God Be thou faithfull vnto death and I will giue thee a crowne of life Re● 2. 10. Thus doing though wee cannot altogether acquit and cleare our selues of sinne yet we shall haue but few sinnes and those few sinnes shall be remissible and pardonable sinnes vnto vs. Not for that they doe merit remission or are so small that they are vnworthy Gods punishment but because remission doth follow such sinnes neither shall they be imputed to vs to our condemnation Herein we shall be happie that our sinnes shall not be imputed vnto vs. For they are not blessed which haue no sinne for then no man could be blessed we are all miserable wretched sinners but saith the Prophet Dauid Blessed is he whose vnrighteousnesse i● forgiuen and whose sinne is couered Blessed is the man to whom the Lord imputeth no sinne Psal 32. 1 2. So that all men being sinner● here is the difference betwixt the sinnes of the wicked and the sinnes of the godly The sinnes of the wicked are committed with an high hand they meditate on them in their beds they commit them with all greedinesse they draw sinne with cart-ropes they sinne without repentance therefore their sinnes are peccata regnantia sinnes reigning in their mortall bodie and neuer forgiuen them but death and hell reignes ouer them they die the second death the eternall death the death both of bodie and soule But the sinnes of the godly are committed without meditation through infirmitie they are committed with a reluctancie there 's a combat betwixt the flesh and the Spirit they are resisted by watching they are suppressed and kept vnder by fasting they are cast out by praying they are repented of with repent mee neuer to be repented of therefore their sinnes are 〈…〉 sinnes no● reigning in their mortall bodie but by the great mercie of God in Christ Iesus forgiuen and not imputed vnto them so that death hath not full power of them they die the death of the bodie onely the first not the second death and so die in the Lord and die blessedly For blessed are they which die in the Lord euen so saith the Spirit they rest from their labours and their good works follow them Reu. 14. 13. In one word then to conclude all with a true and liuely faith in Christ Iesus resist sinne let it not reigne in your mortall bodie and then you haue done all which is required to your saluation then you shall liue happily die blessedly be rewarded plentifully and possesse Heauen euerlastingly Which God of his infinite mercie grant vnto euerie one of vs. To which God the Father the Creator of all and hater of sinne God the Sonne the Sauiour of all and Redeemer from the punishment of sinne God the Holy Ghost the Sanctifier of all and Purifier from the prauitie of sinne three Persons one only wise God bee ascribed of vs all all honour glorie power dominion might and maiestie now and for euermore AMEN FINIS Errata PAg. 2 lin 15. read and he pag. 16. lin 31. for iawes read lawes pag. 20. in ●argine read c●ntra 〈◊〉 histor 〈…〉 4. 3. Eus●b de vit 〈◊〉 l. 4. ● 33 D. Prid●●ux his Maiesties Professor or Diuinitie in the Vniuersitie of 〈◊〉 The Earle of Pembroke Lord Steward and the Earle of Montgomery Lord Chamberlaine to his Maiesties houshold * D. Williams with others Ouid. Marti●● 1 Ioh. 1. 8. 〈…〉 Psal ●9 12. 〈◊〉 ●9 13. 〈…〉 Origen in Epis ad Rom lib. 5. cap. 6. tom 2. 〈…〉 〈…〉 48. 〈◊〉 9. 25. Rom. 6. v. vlt. 〈◊〉 27. 21. Luke 19. 14. Origen in Epist 〈◊〉 Rom. lib. 5. cap. 6. tom 2. Gregor Mag. Pas●or Curae par 3. admon 30. tom 1. 〈…〉 〈…〉 Matth 4. 7. Chrys●st hom 5. in opere imper● 〈…〉 Iames 4 7. lu● Scalig. de Subtil 〈◊〉 181. 〈…〉 Matth. 4. 11. Ephes 6. 16 17. 2 Cor. 11. 14. Greg. Mag. Moral expo●it in Iob sib 16. 〈◊〉 in 〈◊〉 〈◊〉 Par. 〈◊〉 ●●en 3. 〈◊〉 contra 〈◊〉 ●●●●tarch in A●●●heg regum 〈◊〉 August in Ioan. cap. 11. tract ●9 〈◊〉 9. Aug. in Psal 36. August de doct Christ l. 4 c. 24 tom 3. Idem Ibidem ●●●kg Confes l. 2. cap. 3. tom 1. Ier●● 3. 3. 〈…〉 Vergerius in Historiá Spierae Sladanus Surius Crispinus Bal●us alii Ier. 13 23. Psal 58. 7. 〈◊〉 Gell. Noct. 〈◊〉 lib. 32. c. 18. ●am 1. 15. Rom. 6. 2● Ecclu● 21. 2. Procop. in Exod. Iohn 11. 1 Tim. 5. 6. Matth. 8. 22. Theophylact. in 〈◊〉 cap. 7. Luk. 16. 24. 〈◊〉 Luc. 〈◊〉 tom 1. Psal 14. 5. Ambros de Bon. 〈◊〉 c. vit tom 5. Psal 68. 21. Heb. 9. 27. Ezek. 18. 4. August de Ci●it Dei lib. 13. cap. 2. Cyprian Epist lib. 1. epist 4. 〈◊〉 16. 29. 〈…〉 Genes 49. 5. Pet. Mart. in 4 Reg c. 4. pag. 215 Ambros de fide 〈◊〉 c. 5. ● Cor. ● 27. 〈◊〉 vtra 〈◊〉 Bernard in Seut Matth. 15. 19. Psal 14. 1. Ierem. 17. 9. Prou. 4. 23. Matth 12 37. Luke 19. 12. August ●n Psal 38. ●om 8. Ber. de 3. custed Bernard Iob 4. 2 Psal 12 4. Gregor expos Moral lib. 5. cap. 12. tom 1. 〈◊〉 39. ● Matth. 12. 32. 〈◊〉 3. 2. 〈◊〉 1 26. 1 Cor. 15. 33. Ambros in Eph. cap. 4. 10. n 3. Matth 26. 37. Prou. 13. 3. Prou. 12. 22. Ephes 4. 29. 〈…〉 〈…〉 〈…〉 Esay 56. 2. 〈…〉 〈…〉 〈…〉 1 Cor. 9. 27. Matth. 17. 21. Basil the 〈…〉 1. 〈◊〉 1. Ambros Exam. lib. 6. c. 4. tom 1. 〈◊〉 ●lia ieiun c. 3. tom 1. Idem Ibidem 〈◊〉 Diat Salut tit 2. c. 6. Opusc tom 2. Chem●it Exam. Concil Trident. part 4. Bellar. de Bon. operib in partic lib. 2. cap. 11. Contro● tom 4. Hieron ad Calant epist 14. tom 1. Ambros in D●m 4. Quadrag tom 5. Origen in Leuit. cap. 16. ●om 10. tom 1. Exod. 17. 9. ●s●od Hispal Ae●imolog lib. 12. cap. 3. Reuel 2. 10. Psal 32. 1 2 Reuel 14. 13.