Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	forgive_v	pray_v	trespass_n	3,167	5	11.1087	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20760	Foure treatises tending to disswade all Christians from foure no lesse hainous then common sinnes; namely, the abuses of swearing, drunkennesse, whoredome, and briberie. Wherein the greatnes and odiousnesse of these vices is discouered; and the meanes and remedies, which may either preserue, or weane men from them, are propounded. Whereunto is annexed a treatise of anger. By Iohn Dovvname Batcheler in Diuinitie, and preacher of Gods word.	Downame, John, d. 1652.; Downame, John, d. 1652. Spiritual physicke to cure the diseases of the soule, arising from superfluitie of choller, prescribed out of Gods word. aut	1609 (1609)	STC 7141; ESTC S110222	260,958	336

My heauenly father correcteth me for my good and amendment I will not therefore bee angry with the rod wherewith I am beate but rather looke to the hand which inflicteth the chastisement and I will say with Dauid Psa 139.10 Psal 139.10 I am dumbe and doe not open my mouth because thou doest it Otherwise I should commit as great folly as he who is angry with the staffe wherewith he is beaten and neuer regardeth the smiter and shew my selfe as mad as the dogge who looketh not to the caster but wreaketh his anger by biting the stone Secondly Sect. 2. Our iniuries receiued lesse then our sinnes haue deserued we are to consider that the iniuries which we haue receiued are much lesse then by our sinnes wee haue deserued for they are but light or if not light yet momentary but our sinnes haue deserued infinite and eternall punishments If therefore the Lord vse these earthly rods to correct our sinnes wee are rather to admire his mercy then to be angry at so gentle chastizement let vs therefore looke vpon our sinnes and not vpon our punishment and so shall we patiently beare the iniury offered as sent from God because in respect of him it is no iniury and not as it is inflicted by man and bee ready to follow the example of Dauid who when hee was iniuriously abused by Shemei was not prouoked by anger to take reuenge because he looked not vpon Shemei 1 Sam. 16.10.11 Sect. 3. 3. Meanes to meditate on Christs passion as being but the instrument but vpon God who was the author 2 Sam. 16.10.11 The third meanes to subdue anger by arming vs with patience is to call continually to remembrance the bitter passion and sufferings of Christ for our sinnes For if wee consider how patiently he indured scoffes and reproaches rayling and reuiling buffeting and scourging yea death it selfe and the anger of God more grieuous then death not for any demerit of his but for our sakes we may easily suffer such small iniuries as are offered vnto vs by men Mat. 5.39 Num. 21.8 at our sauiour Christs request seeing vve haue deserued far greater As therefore those vvhich vvere slung vvith the fiery serpents vvere healed if they did looke vp to the brasen serpent vvhich vvas erected to this end so if this fiery serpent of vniust anger haue stung vs and the burning poyson thereof hath inflamed vs let vs cast the eyes of our soules vpon the true brasen serpent our sauiour Christ hanging vpon the crosse and suffering the vvrath of God due to our sinnes and so the heate of our vvrath and anger vvill soone be cured and cooled The fourth meanes to vvorke patience and repell anger Sect. 4 4 The necessity of this duty is to consider the necessitie hereof for if the loue of our brethren be not of more force to restraine vs from reuenge then anger to prouoke vs thereunto vve can haue no assurance that we are the Children of God 1 Iohn 3.10 1 Iohn 3.10 15 In this are the children of God knowne and the children of the diuell whosoeuer doth not righteousnesse is not of God neyther he that loueth not his brother So Verse 15. Whosoeuer hateth his brother is a man-slayer and no man-slayer hath eternall life abiding in him But some vvill say though I am rashly angry yet may I loue my brother I answer vvith the Apostle 1 Cor 1.3.4.7 1 Cor. 13.4.7 that loue both suffereth long and suffereth all things and therefore they want this loue vvho vvill suffer nothing and be prouoked euery minute nay he saith 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 necessary to subdue anger because vvhile vve remaine therein vve can haue no assurance that our prayers are acceptably heard of God not onely because vve pray so to be forgiuen as we forgiue and therefore if we retaine our anger towards our brethren vve pray that God will retaine his towards vs but also because our Sauiour expresly telleth vs That if we doe not remit men their trespasses our heauenly Father will not forgiue vs our sinnes Mat. 6.15 Mat. 6.15 And that with what measure we mete vnto others it shall be measured vnto vs again Mat. 7.2 Mat. 7.2 Let vs remember the parable of the seruant vvho being forgiuen ten thousand talents and after exacting with all crueltie of his fellow seruant an hundred pence vvas cast into the prison of vtter darkenes Mat. 18.23 Mat. 18.23 Mat. 18.23 Whereby thus much is vnderstood that if vve vvill not forgiue iniuries to our brethren seeing the Lord hath forgiuen our infinite hainous sinnes we shall be vsed like that mercilesse and cruell seruant And therefore let vs follow the counsell of the Apostle Ephes 4.32 Eph. 4.32 Be curteous one to another and tender hearted freely forgiuing one another euen as God for Christs sake freely forgaue you And so much for the necessity of this duty The fift meanes to arme vs with patience against the assaults of anger Sect. 5. The examples of patience in others is that we propound vnto our selues the examples of others for the looking vpon greene coulour is not more soueraigne for those who are troubled with inflamation of the eyes then the beholding of the clemency and patience of others is for those whose hearts are inflamed with anger First therefore let vs set before vs the example of God himselfe who is mercifull gratious and slow to anger Exod. 34.6 as himselfe describeth himselfe Exod. 34.6 And hereof the Prophet Dauid tasted by often experience and therfore he saith likewise Psal 103.8 9 Psal 103.8 The Lord is full of compassion and mercy slow to anger and of great kindnesse And as he is not easily prouoked to anger so being prouoked his anger lasteth not long for he will not alway chide nor keepe his anger for euer as it is verse 9. Nay no sooner can wee knock at the gate of his mercy but he is ready to open as he hath promised Mat. 7.7 Mat. 7.7 If therefore we would resemble our heauenly father and so approue our selues to be his children we must learne to imitate his patience and long suffering Secondly we are to propound vnto vs the example of our Sauiour Christ the liuely character and expresse image of his father Mat. 11.29 as he exhorteth vs. Mat. 11.29 Learne of me for I am meeke and lowly of hart and you shall finde rest to your soules 1 Pet. 2.22 What this meeknesse was Peter telleth vs. 1 Peter 2.22 Though he were free from sinne and had no guile found in his mouth yet when he was reuiled he reuiled not againe and when he suffered he threatned not Though in respect of his infinite power he was able not onely to haue threatned but

most easilie taketh hold of euerie thing and is most hardly quenched but herin it is farre more violent and pernicious that whereas wild fire may be extinguished with vinegre or milke this can be quenched only with blood yea with the heart blood There is nothing therfore in the world naturall or artificiall which doth sufficiently expresse this vile affection it onely can bee resembled by the malice of Satan 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 wee must be either slow to anger or readie to forgiue CHAP. VI. The manifold and great euils which acccmpanie vniust anger ANd so much for the kinds of anger §. Sect. 1. Now wee are to set downe the preseruatiues whereby we may be preserued from this sicknesse of the soule and some medicines to cure vs when we are fallen into it But for as much as it is in vaine to prescribe physicke vnlesse the patient will take it and seeing few or none are willing to take physicke vnlesse they see the necessitie thereof in respect of the dangerousnes of their disease I will first shew the greatnesse and malignitie of this sicknesse of the mind vniust anger and afterwards prescribe the remedies The greatnesse and dangerousnesse of this disease appeareth by those great euils which it worketh The dangerousnes of anger shewed by the euils which it vvorketh and that both priuate and publike The priuate euils concerne either our selues or our neighbours The euils which concerne our selues are incident to the whole man or to his seuerall parts the bodie and the soule The euils which anger bringeth to the whole man are diuers First The euils vvhich anger bringeth to the vvhole man 1. Vniust anger defaceth Gods image It ouerthrovveth peitie Ioh. 4.20 it defaceth in vs the image of God for whereas the image of God doth specially consist in the vertues and graces of the mind anger ouerthroweth them all and first of all pietie which is the chiefe of all and the summe of the first table It extinguisheth the loue of God for how should we loue God whom we haue not seene if we do not loue our neighbour whom we haue seene 1. Ioh. 4.20 And how do we loue our neighbour if vpon no cause or euery trifling cause wee be incensed to iniust anger against him It ouerthroweth the principall part of Gods worship inuocation for if we would compasse the Altar and there offer vp the sacrifice of prayer and thanksgiuing we must first wash our hands in innocencie Psal 26.6 1. Tim. 2.8 Psalm 26.6 And this the Apostle Paul requireth 1. Tim. 2.8 That we lift vp pure hands without anger And our Sauiour Christ cōmandeth that before we offer any gift vnto the Lord we first seeke to be reconciled Matth. 5.23 Matth. 5.23 So long therefore as we continue in our anger we are vnfit to pray as it most manifestly appeareth in the fifth petition where wee desire so to bee forgiuen as wee forgiue and because the Lord would haue vs deepely consider thereof he thinketh it not sufficient to set it downe in the Lords prayer Matth. 6.12 Matth. 6.12 but he againe doth single this out of all other the petitions and inculcates it the second time vers 14.15 verses 14.15 If you forgiue men their trespasses your heauenly father will also forgiue you but if you will not forgiue men their trespasses no more will your father forgiue your trespasses If therefore wee offer vp this prayer vnto God continuing in our anger what doe we else but intreate the Lord that he will continue his anger towards vs A notable place to this purpose we haue Eccl. 28.1.2 c. Eccles 28.1 He that seeketh vengeance shall find vengeance of the Lord and he will surely keepe his sinnes 2. Forgiue thy neighbour the hurt that he hath done to thee so shall thy sinnes be forgiuen thee also when thou prayest 3. Should a man beare hatred against man and desire forgiuenes of the Lord 4. He will shew no mercie to man who is like himselfe and will he aske forgiuenesse of his owne sinnes 5. If he that is but flesh nourish hatred and aske pardon of God who will intreate for his sinnes 6. Remember the end and let enmitie passe c. It also maketh men notablie sinne against the third commandement by causing them through impatience to fall into cursing and imprecations swearing and blaspheming the name of God It causeth them also grieuouslie to sinne against the fourth commandement by making them vnfit for the exercises of the Sabbath as inuocation and hearing of the word because they who are possessed therewith haue their minds disturbed and distracted either by thinking vpon the iniurie or else of reuenge So that there is not one commandement of the first table which anger doth not notoriouslie violate But as it ouerthroweth the vertues of the first table which respect pietie so also of the second table which respect iustice Jt ouerthrovveth iustice and charitie and first of all iustice it selfe whose generall rule is this Vt suum cuique tribuatur that that bee giuen to euerie one which belongeth to him For anger maketh men not onelie to neglect all good duties which they owe vnto their neighbours but also to oppresse them with vndeserued iniuries and vniust reuenge It ouerthroweth also charitie which is the sum of the second table whose generall rule is this That we loue our neighbours as our selues for anger in stead of performing any duties of loue causeth men to bring foorth the fruits of hatred and in stead of louing their neighbours as themselues it maketh them to hate them as their mortall enemies Infinit it were to stand vpon particulars but by this which hath been said it is apparant that the furious flame of anger doth consume in vs all the vertues and sanctifying graces of Gods spirit wherein principally the image of God consisteth Secondlie as it defaceth in vs the image of God §. Sect. 1. 1. Vniust anger maketh men like the diuell so it doth make vs like vnto Satan for hee is the spirit of dissension wrath and reuenge as God is a spirit of loue and peace It is the nature of Satan to delight in rage and furie for he is a murtherer from the beginning Ioh. 8.44 Iohn 8.44 not onely murthering himselfe but prouoking others to murther by filling their hearts with wrath and reuenge And this the Heathens were not ignorant of for they called these wicked spirits which are the authors of anger dissension and reuenge furies because they filled mens minds with furie and madnesse Thirdlie §. Sect. 3. 3. Jt maketh men subiect to Gods anger Mat. 6.14.15 it maketh vs subiect to Gods anger for as wee forgiue others so doth God forgiue vs Matth. 6.14.15 If therefore we retaine our