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
A12472	The doctrine of praier in generall for all men, that is, vniuersally for all mankind: Proued 1. By the true sence of the words if the Apostle 1. Tim 2. 2. By the reasons, why all men in that since should be praid for. 3. By the doctrine establishing such praier. 4. By the practises of churches, concerning that kind of praier. 5. By the obiections, ansuered. Against the position of those that say and preach, that all men are not to be praid for. By I. Smith, minister of Gods word at Reading.	Smith, John, minister at Reading.; Smith, John, 1563-1616.	1595 (1595)	STC 22797; ESTC S102599	80,671	127

whom we pray both publikely and priuately as our sauiour taught vs in that praier which w●e call the Lords praier Giue vs this day our daily bread Forgiue vs our trespasses Lead vs not into tempta●ion But deliuer vs from euill So we see to pray for our selues for the subiects for oth●rs are large tearmes shut out no body But for so much as wee now speake of the Lords praier it shall not be amisse somewhat to say therof and to see what good doctrine to our purpose may bee gathered therefrom First therefore concerning that praier S. Ciprian saith thus Quae enim potest esse magis spiritualis oratio quam quae à Christo nobis data est à quo nobis spiritus sanctus missus est Quae vera magis apud patrem praecatio quam quae à filio qui est veritas de eius ore prolata est For what more spiritual praier may there be thē that which is giuen to vs of Christ from whom also the holy ghost is sent vnto vs What more true praier in the fathers presence then that which is from the sonne which is the truth and was spoken by him or came forth of his mouth S. Augustine writing to Vitalis thus saith Orationem dominicam nosti nec dubito te deo dicere pater noster qui es in coelis lege ●xpositerem eius beatissimum Ciprianum quemadmodum exposuerit quod ibi dicitur fiat voluntas tua sicut in coelo in terra diligenter attende obedienter intellige profecto docebit te ●rare prò infidelibus inimicis ecclesiae secundum praeceptum domini dicentis orate pro inimicis vestris hoc orate vt fiat voluntas dei sicut in eis qui iam fideles sunt portant imaginē calestis hominis propterea caeli nomine digni sunt ita in eis qui per infidelitatem non nisi imaginem terreni hominis portant ob hoc terra merito nuncupantur The Lords praie● thou knowst And I doubt not but thou saiest it to God Our father which art in heauen c. Read blessed Cyprian the expositer thereof and how he hath expounded those words where it is said Thy wil be done in earth as it is in heauen c. Diligently attend and obediently vnderstand Surely he will teach thee to pray for the infidell enemies of the Church according to the commandement of the Lord saying Pray for your enemies And this thing pray that the will of God may be done as in them which now are faithfull and beare the image of the heauenly man and for that cause are thought worthie of the name of heauen So likewise in them which through infidelitie beare none other but the image of the earthly man and for this cause are worthily called earth And it followeth Vt ipsis etiam poscamus fidem quam fideles habent That we may require of God such faith for them as the faithfull haue As if he should say Thy will bee done in these infidell enemies of the Church That in such sort as the faithful do they may come home to the faith and praise thy name He calleth them earth which phrase also the scripture fauoureth As For he commeth for he commeth to iudge the earth Thou art earth Hearken O earth Sing praises thou earth meaning herein mankind dwelling on earth That being estranged from God and bearing the image of the earthly man they might be conuerted and know the Lord. And vpon this petition master Caluin saith thus Inbemur ergo optare Sicùt in coelo nihil geritur nisi ex d●i nutu placedeque Angeli ad omnem rectitudinem compositi sunt Sic terram omni contumacia prauitate extincta eiusmodi imperio subigi We are therefore commaunded to desire As in heauen nothing is done but at the Lords commandement and that the Angels of God in readie sort are set to his direction and gouernment So likewise that the earth all stubbornnesse and wickedn●sse extinguished may in like gouernement and empire bee brought vnder and be subiected vnto him So should we be zealous on the Lordes behalfe That wee must pray That all may know him that all may obey him And Chrisostome noteth herevpon Et ru●sus communem omnium curam vnumquemque orantium suscipere praecepit Nòn enim aixit Fiat in me vel in nobis voluntas tua sed prorsùs vbique terrarum Vt scilicèt eradicetur error veritas inseratur atque vndique vitijs explosis virtus reuertatur Inque illius cultu nihil prorsus terra distet à coelo And againe he hath commaunded euerie one that praieth to take in hand a care common to all For he said not Let thy will be done in me or in vs but altogither euerie where on earth That surely errour may bee rooted out and the truth may be graffed in and on all sides vices being put to flight vertue may returne And that in worship belonging to God The earth may nothing at all differ from heauen So that for the glorie of God hee that praieth must put on a care common to all And againe master Caluin Sed hic iubemur alio modo precari vt siat eius voluntas nempè vt placidè ac sinè repugnantia illi obtemperent omnes creaturae Quod ex comparatione meliùs liquet Nam sicùti Angelos c. But here wee are commaunded to pray in another sort That his will may bee done that is that in readie so●t and without resistance all creatures may obey him which thing better appeareth by a comparison For as he hath his Angels readie at all his commaundements wherevpon they are called his ministers alway readie in his obedience and seruice So desire we that the willes of all men may be fashioned into such a consent of Gods iustice that of their owne accord they yeeld themselues whither so euer he calleth them And sure this is a godly praier when we submit our selues to the will of God and like the things that please him But this praier containeth yet some thing further that is that God all stubbornnesse of man which ceaseth not to rebell against him being abolished and driuen away That I say God would make them tractable and humble That they wil and desire nothing but that may please him and be to his liking Lastly Saint Cyprian hath thus againe Antè omnia pacis doctor atque vnanimitatis magister singulatìm noluit priuatìm prccem fieri vt quis cum precatur pròse tantum precetur Nòn dicimus pater meus qui in coelis es nec panem meum da mihi hodiè nec dimitti sibi tantum vnusquisque delicta postulat aùt vt in tentationem non inducatur atque à malo liberetur prò se solo rogat publica est nobis communis oratio vt quando oramus non prò vno sed pro populo toto

videtur eos fide priuare Atqui solutio haec modestis lectoribus vt spero satisfaciet generalibus principijs ●ulios quibus iubet deus indignos quoque misericordia prosequi non prorsus fide carnisse quamuis in ipsa specie frustrata eos fuerint opinio Prudentèr alicubi Augus●inus Quomodo inquit fide orant sancti vt petant à Deo contrà quam decreuit nempè quia secundum voluntatem eius orant non illam absconditam incommutabilem sed quam illis inspirat vt eos exaudiat ali● modo c Although these holy men suffered repulse yet it seemeth a hard point to depriue them of faith And this solution as we hope shall content modest readers That those holy men fetched the ground of their praiers from those generall principles wherein wee know God commandeth to pros●cute eu●n the most vnworthie persons with mercie and fauour and not that they altogither wanted faith although in ●utward shew their mind and opinion failed them Most wisely hath Saint Augustin in a certaine place How saith he do the Saints pray in faith as when they aske of God euen against that ve●ie thing which he hath decreed Sure for this cause for they pray according to his will not that hidden and vnchaungeable will but euen that which he inspireth them withall that he may heare them to effect some other way And as before we set downe the praier of our sauiour Christ wherein he beheld the secrets of God in wonderfull election towards his flock and those which his father had giuen him out of the world so as he was the Lord and knew all things yet he sanctifieth this holy calling with his praier praieng for his enemies and persecutors saying F●ther forgiue them for they know not what they doe As before he had giuen a doctrine Doe good to them that hate you and persecute you Pray for them which hurt you c. Euen this very doctrine he practiseth in his owne praier And he not only forgiueth the reuengement but commendeth their saluation vnto his heauenly father of whom he so cruelly was pierced and tormented And S. Steuen imitateth herein our sauiour Christ who when hee was stoned praied vnto the Lord saying with a loud voice Lord lay not this sin to their charge So mercie pardon and repentance is praied for euen for those most cruell enemies of the Lord and his saints of some of whom yet no doubt it was said By hearing ye shall heare and shall not vnderstand and seeing ye shal see and shal not perceiu● For this peoples heart is waxed fat and their ●ars are du●l of hearing and with their eies they haue wincked l●ast they shou●d see with their eies and heare with their ears and should vnderstand with thei● hearts and should retur● a● that I might heale them So then herevnto are we called For Christ also suffered for vs leauing vs an ensample that wee should follow his footesteppes who did no sinne neither was their guile found in his mouth who when he was reuiled reuiled not againe when he suffered he threatned not but committed it to him that iudgeth righteously to whose example grant mercifull father that we may more and more be confirmed To conclude then concerning this point namely of praier in Calling I haue somewhat at large set it down that it may be the better thought on and regarded For we haue heard of the Caller the merciful God of the cause his great loue mercy and bountie of the persons called Al the world euery creature of the means of calling his Gospell his truth word and sacraments also the effects of calling and the reasons whereupon the praier of the Apostle in praying for al men is grounded and established Lastly that we do good to all men that we worke in loue that we walke in loue that we iudge in loue that we pray in loue according ●o the examples set downe I end therefore this point with this saying of that excellent learned man M. Bucer who vnto those that labour in the haruest of the Lord giueth this most effectull exhortation Verùm dominus nobis misteria electionis suae patefacere non vult sed mandat nobis vt eamus in mundum vniuersum suumque euangelium praedicemus omni creaturae In mundam vniuersum dicit omni creaturae Itaque nobis hoc in omnibus hominibus satis causae esse debet vt ipsos ad vitam aeternam omni fidelitate quaeramus quòd à deo conditi deique creaturae sunt Atque ideò dominus etiam commune p●suit nomen Omni Cre●turae But the Lord our God wil not make knowne to vs the mysteries of his election but commandeth vs that we goe into the vniuersall world and that wee should preach his gospell to euery creature this thing therefore should bee cause inough vnto us concerning all men That wee with all faithfulnes seeke them out to the way of eternall life For that they be the workemanship of God and be his creatures and for this cause also the Lord gaue foorth this common name Euerie creature The fourth part Of the practise of the Church NOw in the fourth part we come to the practise of the church of God from time to time concerning this kind of publike praier The counsell of the Lord by the P●ophet is herein most profitable for vs. For thus saith the Lord Goe into the streets consider and make inquisition for the old way and if it be the good and right way then goe ther●in that you may find rest for your soules c. So let vs goe into the way of the fathers of auncient churches and let vs see how they haue praied and I doubt not but for this matter wee shall rest whereon to stay our selues From the mouth of our sauiour Christ concerning this For whom wee ought to pray I find set downe thus Orandum porro esse non tantum pròse verumetiam prò alijs ex oratione quam vocamus dominicam liquet And moreouer a man must pray not onely for himselfe but also for others as appeareth by that praier which wee call the Lo●ds praier It should seeme that this question For whō we should pray hath not ben so much doubted of for S. Basil thus hath Orandum esse pro subditorum profectu illius nomine gratias agendas That we ought to pray for the amendment of the people or subiects and to giue thankes to God in their name And a learned man ●etteth it down after this sort P●ò quibus orandum est prò nobis ipsis prò alijs prò impetrandis bonis auertendis malis quibus precamur publice priuatìm Sicut saluator noster in oratione dominica docuit panem nostrum c. For whom ought we to pray Both for our ●elues and for others for the obteining of good things and the turning away of euils for

oramus Quia totus populus vnum sumus Deus pacis concordiae magister qui docuit vnitatem sic orare vnum prò omnibus voluit quomòdo in vno omnes ipse portauit Before all things this doctor and teacher of peace and master of vnanimitie and agreement would not praier should bee made for one alone or priuately As that a man when he praieth should pray onely for himselfe Wee say not My father which art in heauen neither giue mee my bread this day neither doth euerie man require his sinnes to bee forgiuen vnto himselfe onely or that he may not be led into temptation and be deliuered from euill doth he aske for himselfe alone It is a praier publique and common vnto vs. And when we pray we pray not for one alone but we pray for the whole people For being the whole people yet are wee but one The God of peace and master of concord who hath taught vnitie would so one man to pray for All men as he in one bare vs all So we learne and behold howe according to the commaundement and praier set downe by our Sauiour Christ the Church hath praied in that his praier and what was meant thereby and to whom it had relation and in these expositions we learne also how wee ought to be affectioned minded towards the world and mankinde therein And hitherto we see that euen in this praier of the Lord Praier for all men and for all mankind to be obedient to the will of their heauenly father is a publique exercise and practise of the Church of God Now let vs go forward Secondly we read in the fornamed booke this title Canones apostolorum ex vetustis catholicis codicibus descripti That is Canons of the Apostles drawne forth of ancient and catholique bookes Amongst them ye find thus Canon de communibus precibus That is a rule concerning common praiers And it is S. Paules rule Ante omnia c. Before all thinges let praiers and supplications intercessions and giuing of thanks be made for all men for kings and all that are in authority that we may lead a quiet and peaceable life in all godlines and honestie As concerning this rule of praier and the interpretation thereof inough hath beene said heretofore So yet the thing wee are to marke here is the practise thereof and that it is a rule set vp for common praier in the Canons of the Apostles and I haue no doubt but euen so receaued by the church of God euen to this day For as Paul deliuered it to Timothie for Ephesus So now this teacheth that it was a rule for all Christian churches and therefore it is written concerning S. Cyprian Et testatur Ciprianus li. 2. epistola 4. li 3. epistola 1. in serm sexto de oratione dominica Publica inquit est nobis communis oratio non pro vno sed pro toto populo Saith Ciprian in his second booke c. We haue publike and common praier not for one but for the whole people And againe they ordeined holy praiers for all thinges necessarie for the happy state of the empire for emperours for the peace of the church for publike tranquillitie for the enemies for infidels and such as were not yet conuerted Orasse etiam eos prò dissentientibus haereticis And they praied also for them that dissented from the church and for heretikes So well agree all these things to our Sauiour Christ and his Apostles that so before had set downe and taught According hereunto an example to be marked the holy man seruant of the Lord Policarpus as it is written of him was accustomed euen whole daies and nights to continue in praier and to pray most humbly to God for the peace of all churches throughout the whole world spoken to the shame of many of vs in these daies vnto whom there is no touch sorrow or affection for the afflictions of Ioseph but they drinke wine in boules and annoint themselues with the chiefe ointment their eies swell with fatnes and they doe what they list Walking on stil in gluttonie and drunkennes in chambring and wantones in strife and enuieng neither crucifieng the flesh nor remembring the day is at hand nor yet seeking to put on the Lord Iesus Christ That they might liue and rest with him for euermore T●erfore goeth my people into captiuity because they haue no knowledge c. The same holy father writing to the Philippiās which epistle also Irenaeus commendeth giueth this ●ule of praier Prò omnibus sanctis orate orate etiam prò regibus potestatibus principibus atque prò persequentibus odientibus vos prò inimicis crucis vt fructus vester manifestus sit in omnibus vt sitis in illo perfecti Pray yee for all the saintes pray ye also for kings powers authorities and princes and for them that persecute and hate you and for the enemies of the crosse that your fruit may bee made known in al things and that you may be perfect in him S. Augustin a man that highly reuerenced S. Ciprian and much allowed and alledged his interpretations and concerning the praiers of the church had much ado with many aduersaries This father disputing against them that thought that for the praiers of the saints All guiltie whatsoeuer were to be spared Etiam prò Angelis quibus paratus est ignis aeternus vt deus sententiam suam mitiget reflectat in melius eosque ab illo igne faciat al●●nos c. Euen for the Angels for whom eternall fire is prepared that God would mittigate his sentence and shew fauor and deliuer them from that fire c. Vt misericordia non patiantur quod veritate merentur quod nemo sanae fidei dixerit nemo dicturus est c. That through mercy they might not suffer that which in truth they deserue which thing none of sound faith hath euer spoken neither will anie man speake At last he commeth to the praiers of the church concerning mankind distinguishing them from the other and he speaketh after this sort Nunc enim propterea pro eis orat ecclesia quos in genere humano habit inimicas quia tempus est poenitentiae fructuosae Nam quid maxime pro eis orat nisi vt det illis deus sicut dicit Apostolus poenitentiam resipiscant de diabol● laqueis à quo captiui tenentur secundum ipsius voluntatem denique si de aliquibus ita ecclesia certaesset vt qui sunt illi etiam noscet qui licèt ad huc in hac vita sint constituti tamen predestinati sunt in aeternum ignem ire cum diabolo tam pro eis non oraret quam nêc pro ipso Sea quia de nullo certa est orat pro omnibus duntaxat hominibus inimicis suis in hoc corpore constitutis nec tamen pro omnibus exauditur pro