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
A32818	Quod tibi, hoc alteri, ne alteri quod non vis tibi a profitable enquiry into that comprehensive rule of righteousness, do as you would be done by : being a practical discourse on S. Matt. vii, 12 / by Benjamin Camfield.	Camfield, Benjamin, 1638-1693.	1671 (1671)	Wing C382B; ESTC R25964	104,175	262

evil work or thing from being the object of our will 'T is S. Augustines Observation De Civ Dei l. 14. c. 8. that Voluntas non est propriè nisi in bonis in malis cupiditas dicitur Will is proper to good objects but we call it Lust in evils And Hoc loco modo quodam proprio voluntas posita est quae in mal● accipi non potest In this place saith he Will is to be taken in that proper manner as not to be conceived of that which is evil None in his right mind wisheth to himself what is evil and inconvenient we must not imagine that our Saviour refers us to our corrupted and vitiated Wills but he supposeth them according to their natural and true state and temper not according to what they may prove by degeneracy evil habits and customs as they should be as they were made by God and appointed to be and not as they are through our default and corruption as they are in the best of men and not in the worst for specimen naturae capiendum ex optimâ naturâ and as Bishop Andrews somewhere observes the Scripture often speaks of things not as they are corrupted but as they ought to be The sense of the Rule then is clearly this ut aliis praestemus ea Grot. in S. Mat. 7. quae ratio dictat non iniquè nos ab aliis postulaturos That we do unto others such things as reason dictates we should not unjustly desire from others our selves Whatsoever ye would i. e. reasonably and regularly 3. There must be considerata personarum mutatio a considerate change of persons that is we must suppose other men in our condition rank and place and our selves in theirs and so deal with every one as if we had exchanged persons and conditions with them Vt rectè judicemus persona mutanda est idemque statuendum in altero quod in nobis aequum simus existimaturi Id. ibid. as Grotius speaks That we may judge aright the Person must be changed and we must determine the same for another which we would judge equal for our selves were we in his room If 't is bitter unto thee to bear an injury saith Lactantius and he that does it seems unjust in thy account Lactant. l. 6. transfer in alterius personam quod in te sentis in tuam quod de altero judicas remove that by way of supposition to another person which thou feelest in thy self and that to thy own person which thou judgest of another and thou wilt presently understand tam Te injustè facere si alteri noceas quam Alterum si tibi That thou thy self dost as much unjustly in injuring of another as another in hurting thee We should therefore as he speaks in aliis hominibus nos ipsos cogitare cap. 10. in nobis alios think of our selves in other men and of others in our selves a due respect being had to the several circumstances and distinctions of our qualities and conditions That is So obedient should we be to our Governours as we desire and expect those under our Government should be unto us so are we to honour our Parents as we would desire our Children should honour us be so respective to our Inferiours as we desire our Superiours should be to us Of which with many other Instances hereafter Lastly The scope and meaning of the Rule will be as clear and full as may be if we add one Observation more to what hath been said The learned Dr. Hammond notes Pract. Cat. p. 299. That Whatsoever ye would that men should do to you by an Hebraism imports Whatsoever ye would have done to you i. e. by whomsoever and so by God or Christ as well as Man We may observe indeed many instances in the New Testament wherein the third person Plural is put to express a passive sense Thus S. Luke 6.38 S. Luk. 6.38 Give and it shall be given unto you good measure pressed down and shaken togerher shall men give into your bosom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall they give into your bosom is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be given unto you Again ch 12.20 ch 12.20 where we read not amiss in the English Thou fool this night thy soul shall be required of thee 't is in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this night do they require thy soul of thee Again ch 16.9 ch 16.9 where it is said Make to your selves friends of the mammon of unrighteousness that when ye fail they may receive you into everlasting habitations 't is probably no more than that ye may be received into everlasting habitations And to name but one place more ch 23.31 ch 23.31 when 't is said If they do these things in a green tree what shall be done in the dry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no more in sense than If these things be done in a green tree And thus now if we read also the third person Plural in the Text in a passive sense the words will run thus All things whatsoever ye would have done to your selves or to be done to your selves And accordingly the Latin Style of this Precept generally runs Quod tibi fieri vis which if we follow it extends as hath been said to whatsoever we desire or wish to our selves from God or Christ as well as from Men that to the utmost of our power we be ready also to do the same unto others Whether the Hebraism will enforce it here or no the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men being expressed before the Verb Plural which I find not in the original of any of the other Instances sure I am the Illative Particle ushering in the Text whereof I have before discoursed fairly suggests this sense unto us inferring this our duty towards men from our expectation of good things from God as hath been shewed The general Inforcement of those particular Precepts of Charity and Mercy wherewith S. Luke conjoyns this of the Text and which are easily to be deduced from this is the Divine Pattern towards us Be ye therefore merciful even as your Father is merciful S. Luk. 6.36 And 't is the Petition of our daily Prayers Forgive us our trespasses as we forgive them that trespass against us And of all Petitions in the Lords Prayer our Blessed Saviour bestows a Comment upon none but that to fix and engage our thoughts the rather upon it For S. Mat. 6.14 15. saith he if ye forgive men their trespasses your heavenly Father will also forgive you but if ye forgive not men their trespasses neither will your Father forgive your trespasses And we are given more than once to understand that we must expect the same measure from God our selves as we mete to others Of which more hereafter This sense we may the rather embrace Optimè hoc exemplum Principi constituam ad quod formetur ut se talem