Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	holy_a	let_v	lord_n	5,231	5	3.9620	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77809	Oratio Dominica: or, The Lords prayer, pleading for better entertainment in the Church of England. A sermon preached at Saint Mary Woolnoth, London, Jun 11. 1643. By Peter Bales, Mr. in Arts, and minister of the Gospel.	Bales, Peter, 1547-1610?	1643 (1643)	Wing B550; Thomason E55_6; ESTC R16272	23,410	48

all our prayers for we have loved strange prayers Jer. 2.25 A blind 〈◊〉 l●ade●h them out of the way and them will wee follow Doe not these men follow an ignis fatuus whiles they embrace their owne Chymeraes and fanaticke conciets And least that any should say or thinke I have wronged them by this discourse let us bring to the touchstone their ordinary prayers made and uttered in our publike Congregations None can or I hope will deny the currant stamp onely excepted that they present to God rude and undigegested extemporall evaporations of their desires yea Immethodicall prayers such tautologies battologies and reiterations as no hearer can truly joyne with them in these their prayers for though they often licke them over in one sermocination they are no fitter to be compared then to Beares whelps without forme without fashion And I pray you tell me is this the way to pray according to the Lords prayer Matth. 6.7 hath not our Saviour forbidden vaine repetitions is there in his prayer one word placed amisse is there an iota in it that hath not its full weight things necessary asked out of place Bona oratio quae ordinem ser vat Aug. are not so convenient Christ teacheth not onely what but how to aske He keepeth a good order Againe that their prayers are oblong and tedious for they are an houre 2 Oblong prayers sometimes two houres yea three houres long as if words could prevaile with God Matth. 6.7 and they should be heard for their much babling notwithstanding the Wiseman telleth us that our words must be sew Eccles 5.2 and our Saviour giveth the reason thereof Matth. 6.8 Non vocem audi● Deus sed affectum Aug. for your Father knoweth whereof ye have need be●ore ye aske of him Is this the way therefore to pray according to the Lords Prayer Ludolphus div●ta Christi part 1. cap. 89. which is so short that it may be written in the compasse of a penny doth it not containe an ocean of matter in a little current of speech Brevis sermone capi●sa virtute Cypr. ser de orat dom It is short in words long in vertue so if we will make it our patterne our prayers must be fuller of devotion then words Thirdly that they present to God immodest irreverent prayers Immodest prayers for they doe sollicit God in such homely rude and sawey language as they dare not tender to men they are so familiar with him as in their prayers to tell him newes out of their weekly Intelligencer so that their Diurnals Qui orat ut qaasi Deo ignoranti suam necessitatem exponat and Corantoes stand them in great stead In this their immodest carriage and behaviour they imitate that sawcy fellow whom Saint Chrisostome reprehendeth who when he prayed expressed his necessity in such a manner as if God had beene ignorant of it And doe these men likewise pray according to the Lords Prayer Behold its language is sad and serious grave and gracious declaring an holy reverent zeale with true and sanctified judgement In that we say Our Father we call upon the bowels of Gods mercy which begets an holy holdnesse In that we say Which art in Heaven we invocate the arme of his power which begets an holy feare and therefore saith the wiseman Be not rash with thy mouth and let not thine heart be hasty to utter any thing before God Eccles 5.2 Reg. Bible for God is in Heaven and thou upon Earth Lastly that they offer up their prayers to God in the heat of fury Immane prayers Luke 9.54 as the two sonnes of thunder let fire come from Heaven and consume the Samaritans And vent the bitternesse of their intemperate spleen in curses and imprecations to Gods dishonour and the breach of Charity even against those whose faces they never saw and from whom they never received any wrong Doe these men pray according to the Lords Prayer which as one said is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ingaging of our charity and love for we desire to have remission of sin no otherwise then as we forgive our brethren whereby the love of our brethren is continually encreased It runnes altogether in the plurall number in a common strane not My Father but Our Father give us forgive us lead us not into temptation deliver us from evill which kind of expression doth include all men for all men are by creation and by conservation and protection the sonnes of God and of these God onely knoweth who are his It is not in our power to discerne who are reprobated and who are elected they be all our fellow creatures and the law of Charity doth bind us to the love of their persons We must therefore pray for all sorts of men not onely for our friends but for our enemies Matth. 5.44 First for our personall enemies Secondly Luke 23.34 for the enemies of our Country and Kingdome Thirdly we must pray for the enemies of Religion nisi Stephanius orasset Jer. 29.7 Fulgentius Ecclesia Paulum non haluisset unlesse Saint Steven had prayed for Saul the Church had never had Paul Acts 7. ve ult And it is Saint Pauls exhortation that supplications prayers intercessions and giving of thankes be made for all men for Kings 1 Tim. 2.2 and all that are in authority Hominem s●c●t Deus pecratorem bama non est homo qu●est adversator sed peccator ora p●o homine ut Deus occidat peccatorem Aug. And in his time all Kings were persecuters of the truth Consider what God made and what man made God made man man made the sinner it is not the man which is thy adversary but the sinner Pray therefore for the man that God may slay the sinner it is a way to destroy our enemy and to save the man Saint Paul did not kill Steven but Saint Steven killed Saul David did not pray against the person of Achitophel but malignity O Lord I pray thee turne the Councell of Achitophel into foolishnesse 2 Sam. 16.31 We may I hope then by this time plainly perceive that instead of sweet savour Isa 3.24 we have stinke and instead of a girdle a rent and burning instead of beauty Our Novelists have made them crooked pathes Isa 59.8 Whosoever goeth therein shall not know peace Are they not bereft of understanding and true Christianity they are saith Hugo Cardinalis Hugo Cardin. in Matth. 6. Stulti qui non orant sicut docuit Christus nec sunt Christi they are fooles saith he which doe not pray as Christ hath taught neither are they of Christ Quisquis id dicit saith Saint Austin quod ad istam Evangelicam precem pertinere non possit Aug. Ep. 121. cap. 12. carnaliter orat whosoever praveth that which cannot appertaine to this Evangelicall prayer prayeth carnally Therefore let every good Christian individually say O my soule

therefore the greatest that may be and consequently to be carefully regarded Mat. 6.9 The Text. Saint Matthew doth set downe this Prayer as a rule coppy or patterne for prayer After this manner pray yee Saint Luke doth set it downe as a forme When yee pray say Our Father c. Pray thus saith Saint Matthew pray this saith Saint Luke It hath pleased Almighty God to put this as a tongue in the head which is both an instrument of speaking and asking it is not onely a rule or coppy to make other prayers by but a forme to pray in totidem verbis Even as he that writeth a coppy writeth the same letters and after the same manner and as a picture to the beholder representeth a man and to the Painter is a patterne to make others by so these words are a perfect patterne which we must pray by and a perfect forme which we must pray in So then this prayer as reverend Calvin well observeth is taken two wayes Master Calvin as regula as forma First as a rule of prayer Secondly as a forme of Prayer For indeed it is both A rule of prayer Exod. 25.9 First consider we it as a rule of Prayer Moses in the building of the Tabernacle was commanded to make all things according to the patterne shewed him in the Mount so we are commanded to make all our prayers according to Christs patterne shewed in the Mount The absolute consideration of it doth not take away the relative A boundstone so marketh out the ground as that it is still a stone Paternity maketh not a father cease to be a man So though Our Father which art in heaven c. be a prayer in it selfe yet it is a most perfect Patterne to make other prayers by A skilfull builder maketh a goodly house according to the moddell in a peece of paper So though the Lords prayer may be written in a small compasse yet it is so large in extent that all prayers made before may have reference unto it and those made after some dependence on it Pray otherwise we must not not as though it were unlawfull for us to use another forme for Christ gave it twise and there is some little difference betweene that of St. Matthew and that of St. Luke St. Luke hath it Say these very words Saint Matthew hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pray on this manner or to this purpose according to the instructions in this forme contained forgive us our debts saith St. Matthew forgive us our trespasses saith St. Luke as we sorgive saith one for we forgive saith another for thine is the kingdome c. Beza saith the one the other saith it not at all But Master Beza who tooke great paines to search all the old Coppies of the new Testament to perfect his edition thereof by comparing them together doth confesse that in many coppies he found these words wanting in Saint Matthew as well as in Saint Luke and that many Interpreters have thought that they were put into the Text as being the common conclusion used by the Christians in their prayers a As that holy Acclam added at the end of the I●s Gloria potrie but neither without divine Authority 1 Chro. 22.11 12. 2 Cor. 1.3 Reve. 5.13 Psal 48.1 Cyprian Aug. Hierom. Moreover he saith three of the ancient Fathers in their expositions on the Lords Prayer have omitted this conclusion and have not so much as mentioned it Arias Montanus gives this note upon Matth. 6.9 Animadverte lector hanc classulam non esse de textu he addeth also in the Greek Church the Congregation doth never repeate this clause but when they have with the Minister said deliver us from evill The Priest onely pronounceth these words 〈…〉 for thine is the Kingdome However it be as Tertullian observeth it is lawfull to use other words but we must still keepe the sence therefore he calleth it legemorationis the Law of prayer as being the rule by which we must square or the mould wherein we must cast all our prayers And of this judgement was Saint Austin Ar● Epist 12● cap. 12. whose words are these Quamlihet alia verba dicamus nihil aliud dicimus quam quod in ista Dominica oratione positum est si recte congruenter oramus although when we pray we may say other words if we pray rightly and congruously we say no other thing then that which is contained in the Lords Prayer Of the same opinion likewise was reverend Master Calvin Calvin in Matth. 6.9 who writeth thus Noluit praescribere filius Dei quibus verhis utendum sit ut ab ea quam dictavit formula deflectere non liceat sed tamen vota nostra sic dirigere fraenareque voluit ne extra metas istas oberrent that it might never be lawfull for us to turne aside from that forme of prayer which the sonne of God hath taught us the sonne of God would not so strictly prescribe what words we must use in our prayers as if all our prayers must be totidem verbis yet for all this he would so direct and bridle our desites that they should not wander beyond their bounds but be confined within the contents of this Prayer which indeed is a patterne that hath not a paralell It is an observation worthy of your consideration that when Christ's Disciples came for an increase of their faith he gave them no forme for their faith Luke 17. but left that for them to give to the Church But he frameth himself to give them a Mappe of prayer that all the Christian world might speake the same language because he knew we knew not what wee should aske we aske oftentimes unlawfull things or lawfull things unlawfully nay we are prone to aske hurtfull things Alexander when the Cynicke asked a groat said it was too little for a King to give when he asked a talent Alexander told him it was too much for a Cynicke to aske so when we aske we either aske things unfit for us to aske or for God to give Therefore our blessed Lord and Saviour who was as Saint Ambrose saith Confiliarius Patris and best knew his Fathers secrets being God he knew what petitions were best pleasing to God being man he knew what petitions were best suitable for man maketh an incomparable rule of prayer for us that so we might have hope of obtaining our requests Applic. But hath Christ given us a prayer written as a mould wherein to cast a touch stone whereby to try the beame of the Sanctuary whereupon to weigh the certaine rule whereby to square all our prayers why then doe so many in these dayes especially both Ministers and people impudently forsake this Fountaine of living waters to digge them pits even broken pits that can hold no water Jer. 2.13 Why doe they say desperatly by their daily practise we will have none of this prayer for a patterne for