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
A20765	Spiritual physicke to cure the diseases of the soule, arising from superfluitie of choller, prescribed out of Gods word Wherein the chollericke man may see the dangerousnesse of this disease of the soule vniust anger, the preseruatiues to keepe him from the infection thereof, and also fit medicines to restore him to health beeing alreadie subiect to this raging passion. Profitable for all to vse, seeing all are patients in this desease of impatiencie.	Downame, John, d. 1652.	1616 (1616)	STC 7147; ESTC S109810	66,826	176

loue 1. Cor. 13 4. 7. both suffereth long suffreth al things and therefore they want this loue who will suffer nothing and be prouoked euery minute nay he sayth expresly in the fift verse that loue is not prouoked to Anger that is to rash and vniust anger and therefore they are destitute of loue vvho are so easily prouoked Secondly it is most necessarie to subdue anger because while we remayne therein vve can haue no assurance that our praiers are acceptably hard of God not onely because we pray so to be forgiuen as vve forgiue and therefore if vve retayne our anger towards our bretheren vve pray that God vvill retayne his towardes vs but also because our sauiour expresly telleth vs That if we do not remit men their trespasses our heauenly father will not forgiue vs our sinnes Ma. Math. 6. 15. 6. 15. And that with what measure we mete vnto others it shal be measured vnto vs agayne Math. 7. 2. Let vs remember the Math. 7. 2 parable of the seruant vvho beeing forgiuen ten thousand talents and after exacting vvith all crueltie of his fellow seruant an hundreth pence vvas cast into the prison of vtter darkenesse Math. 18. 23. Whereby thus much is vnderstood Mat 11. 23 that if vve vvill not fogiue small iniuries to our bretheren seeing the Lord hath forgiuen our infinite haynous sinnes vve shall be vsed like that mercilesse and cruell seruant And therfore let vs follow the counsell of the Apostle Eph. 4. 32. Be courtcous one to another and tender harted freely forgiuing one Eph. 4. 32 another euen as God for Christs sake freelye forgaue you And so much for the necessitie of this dutie Sect. 5. The fift meanes to arme vs with patience against the assaults of anger is 5. The examples of patience in others that we propound vnto our selues the examples of others for the looking vppon greene collour is not more soueraigne for those who are troubled with inflamatiō of the eyes then the behoulding of the clemencie and patience of others is for those whose harts are inflamed with anger First therefore let vs set before vs the example of God himselfe who is mercifull gratious and slowe to anger as himselfe describeth himselfe Exod. 34. 6. And hereof the Prophet Exo. 34. 6. Dauid tasted by often experience and therefore hee saith likewise Psal 103. 8. The Lorde is full of compassion Psa 163. 8 9 and mercie slowe to anger and of great kindnesse And as hee is not easely prouoked to anger so beeing prouoked his anger lasteth not long for Hee will not alway chide nor keepe his anger for euer as it is verse 9. Nay no sooner can we knock at the gate of his mercy but he is ready to open as he hath promised Math. 7. 7. If therefore wee would resemble our heauenly Father and so approoue Math. 7. 7 our selues to be his children we must learne to imitate his patience and long suffering Secondly wee are to propound vnto vs the example of our Sauiour Christ the liuelie character expresse Image of his father as he exhorteth vs. Math. 11. 29. Math. 11. 29. Learne of me for I am meeke and lowlie of hart and you shall finde rest to your soules What this meekenesse was Peter telleth vs. 1. Peter 2. 22. Though he were free from sinne and had no guile found in his mouthe 1 Pet. 2. 22 yet when hee was reuiled he reuiled not againe and when hee suffered hee threatned not Though in respect of his infinite power he vvas able not onely to haue threatned but also to haue vtterly destroyed his enemies If therefore Christ was so milde and patient vvho vvas free from sinne surely much more should wee be if it vvere possible who by our sinnes haue deserued the greatest iniuries yea eternall death But if these examples be too high for our imitation let vs cast the eyes of our mindes vppon the patience and long suffering of our fellow bretheren As of Abraham vvho vvhen iust cause of offence was offered by Lot and his Shepheards vvas rather content to part from his right then hee would haue any discorde and dissention Gen. 13. 8. Of Moyses who then Gen. 13. 8 was ready to pray for the people vvhen they were ready to stone him Exod. 17. Exo. 17. 4 11. 4. 11. Of Dauid who hauing reuendge in his owne hand vvhen hee vvas prouoked by the out-ragious iniuries of Shemei did notwithstanding containe himselfe 2. Samu. 16. 10. and of 2. Sam. 16 10. Steuen vvho vvhen the stones slewe about his eares prayed for his enemies that threw them at him Acts Act. 7. 60 The example of others being in their fur● 7. 60. Or if these examples will not moue vs to the loue of myldenesse and patience let vs set before our eyes those men which are subiect to the furie of anger and so shall we easely discerne in others what an vglie and brutish vice it is in our selues One saith that if an angrye man would looke himselfe in a Glasse Senec. lib. 2. de ira cap. 36. in the middest of his furie he would appeare so horrible in his own sight that it would be a notable meanes to worke an hatred in his hart of so deformed a vice but for as much as angry men will hardly be brought to this while they continue in their rage or if they could they haue somewhat relented already and so the coppy of their countenance is chaunged or though it were not the furie of their affection so cloudeth the iudgement of reason that they thinke all things become them vvhich they do in theyr passion Let vs therefore followe the example of the Spartanes vvho vvould cause their children to looke vppon their Hellottes and slaues vvhen they were drunken that they might be brought into detestation of so vglie a vice vvhen they beheld the beastlinesse thereof in others So let vs set before our eyes other men while they be in their furie and consider how it deformeth the body and disableth the minde the lamentable tragedies which it acteth and follies vvhich it committeth and the vglie deformitie ioyned with brutish follye must needes mooue vs to hate so foule a vice Sect. 6. The sixt meanes is to abstayne from multitude of businesse because not 6. To abstaine frō multitude of busines onelie the minde is distracted and disturbed therewith and so made a fitte Inne for anger to lodge in but also because in such aboundance of businesse some things of necessitye will miscarrie and among such a multitude of Irons some will burne and so inflame the minde to anger Sect. 7. The seauenth meanes is to auoide 7. To abstaine frō cōtentious controuersies Senec. lib. 3. de ira Cap. 8. contentious controuersies for facilius est a certamine abstinere quam abducere howsoeuer it be very easie to abstaine from them before they are begunne yet after a

be seene in angry and chollericke men Sect. 8. The second sort is of such as are 2. Anger which is slowly entertained but long retayned slow to anger but beeing incensed are hardly pacified And these are like vnto more solid timber which is long before it be kindled but beeing kindled continueth long in burning As these are better then the other in respect of their slownes to wrath so they are farre worse because they continue in it for anger retayned becommeth hatred which is an affection farre more pernitious then anger it selfe and much more incorrigible for as rash anger is most commonly ioyned with repentance so this inueterate anger is alwayes ioyned with perseuerance in euill And he that is subiect thereunto doth not onely fall into sinne but also is resolued to continue in i● yea he taketh delight therein oft times by meditating on reuenge as we may see in Esau who was resolued to retayne his anger agaynst Iacob till his fathers death and in the meane time comforted himselfe by thinking on reuenge Gen. 27. 41. 42. Gen. 27. 41. 42. But if we would be the children of our heauenly father vve must resemble him not onely in slownesse to anger but also in swiftnesse to forgeue and thoughour brother offend vs seauentie times seauen times yet must we continually be readie to imbrace reconciliatiō Math. 18. 22. and so we shall not be ouercome Math. 18. 22. of euill but ouercome euill with goodnesse as the Apostle exhorteth vs. Rom. 12. 21. Whereas if we continue in malice we shall make our selues like Rom. 12. 21. vnto Sathan and subiect to Gods wrath For vvith vvhat measure we mete it sball bee measured vnto vs agayne Math. 7. 2. Math. 7. 2 And as we forgeue men their trespasses so will our heauenly father forgeue vs. Math. 6. 14. 15. and so much for the Mat. 6. 14 15. second sorte Sect. 9. The third sorte is of them who are Hastinesse to anger slownes to reconciliation easily prouoked vnto anger and beeing prouoked wil neuer be reconciled These men are monsters in nature and flat opposite to the Lord for whereas he is slowe to anger and readie to forgeue they are most slow to forgeue and most prone to anger This anger I know not how to expresse nor to what I may compare it seeing naturall things cannot resemble it because it is monstrous and agaynst the nature of all things sauing man For the most fierce Lions cruel Tigers haue some cause which incenseth them to anger and some measure and end of their fury after it is prouoked and therefore they are farre worse who are angry without a cause and know not how to make an end Seeing therefore naturall things are not fit to resemble them let vs consider artificiall they are like vnto tinder which beeing kindled with the least sparke will also retayne the fire till it be consumed but herein they are vnlike the tinder may easily be extinguished but their anger can by no meanes be mittigated the tinder doth but consume it selfe or at the least those things which are neare about it but those that are from them furthest distant are often scorched vvith the burning heate of their furious passion It is like vnto vvild fire vvhich most easily taketh hould of euery thing and is most hardly quenched but herein it is farre more violent and pernitious that whereas wild fire may be exstinguished vvith Vinegere or Milke this can be quenched onely with bloud yea vvith the heart bloud There is nothing therfore in the world naturall or artificiall vvhich doth sufficiently expresse this vilde affection it onely can be resembled by the malice of Sathan who for no cause maligned God and vs and yet his malice will neuer haue end vnlesse therfore we would be worse then all things naturall or artificiall yea as bad as the diuell himselfe we must be eyther slow to anger or readie to forgeue The manifould and great euils which accompanie vniust anger Chap. 6. Sect. 1. ANd so much for the kindes of Anger now we are to set downe the preseruatiues whereby we may be preserued from this sicknesse of the soule and some medicines to cure vs vvhen vvee are fallen into it But for as much as it is in vayne to prescribe physicke vnlesse the patient will take it and seeing few or none are willing to take physicke vnlesse they see the necessitie therof in respect of the daungerousnesse of their disease I will first shewe the greatnesse and malignitie of this sicknesse of the minde vniust anger and afterwards prescribe the remedies The greatnesse and daungerousnesse The daungerousnes of anger shewed by the euils which it worketh of this disease appeateth by those great euils which it worketh and that both priuate and publique The priuate euils concerne eyther our selues or our neighbours The euils which concerne our selues are incident to the whole man or to his seuerall partes the body and the soule The euils which anger bringeth to The euils which anger bringeth to the whole man 1 Vniust anger defaceth Gods image It ouerthroweth pietie the whole man are diuers First it defaceth in vs the image of God for vvhereas the image of God doth specially consist in the vertues and graces of the minde anger ouerthroweth them all and first of all pietie which is the cheife of all and the some of the first table It extinguisheth the loue of God for how should we loue God whom vve haue not seene if we doe not loue our neighbour whom wee haue seene 1. Iohn 4. 20. And how doe we loue Ioh. 4. 20 our neighbour if vppon no cause or euery trifling cause we be incensed to iniust anger agaynst him It ouerthroweth the principall part of Gods worship inuocation for if we would compaesse the A●lter and there offer vp the sacrifice of prayer and thanksgiuing We must first wash our hands in innocencie Psal 26. 6. And this the Apostle Paule requireth 1. Tim. 2. 8. That we lift Psa 26. 6. 1. Tim. 2. 8. vp pure hands without anger And our sauiour Christ commaundeth that before we offer any gift vnto the Lord we first seeke to be reconciled Math. 5. 23. Mat. 5. 23 so long therefore as we continue in our anger we are vnfit to pray as it most manifestly appeareth in the fift petition where we desire so to be forgeuen as we forgeue and because the Lord would haue vs deeply consider thereof hee thinketh it not sufficient to set it downe in the Lords prayer Math. 6. 12. but he againe doth single this out of all other the petitions inculcates it the second time verses 14. 15. If you forgeue men their trespasses your heauenly father will also forgeue you but if you will not forgeue men Math. 6. 12. their trespasses no more w●ll your father forgeue your trespasses If therefore vvee v. 14. 15. offer vp this prayer vnto God