Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	lord_n	speak_v	word_n	8,050	5	4.3057	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A81232	A vindication of the Lords prayer, as a formal prayer, and by Christ's institution to be used by Christians as a prayer: against the antichristian practice and opinion of some men. Wherein, also their private and ungrounded zeal is discovered, who are very strict for the observation of the Lords Day, and make so light of the Lords prayer. By Meric Casaubon, D.D. one of the prebandaries of C.C. Canterb.	Casaubon, Meric, 1599-1671.; Grotius, Hugo, 1583-1645.	1660 (1660)	Wing C817; Thomason E1921_3; ESTC R209969	43,421	134

might seem strange to them that are not acquainted with the Hebrew phrase to them that are not at all and so of divers places Upon this ground of the Hebrew Idiotism I think it may be said That to be in heaven as in the Lords prayer Our Father which art in Heaven and To judge without respect of persous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to every mans work as in St. Peter may amount to one and the same sense For proof whereof Psalm 115.2 3. Wherefore should the heathen say where is now their God But our God is in the Heavens he hath done whatsoever he pleaseth The Psalmist out of doubt and so expounded by some Antients intended by these words that although God for some secret causes best known to himself did defer the execution of his justice or just vengeance upon them who had used his people so and so yet in heaven he was for all that wanted neither power nor will but in due time would reward them both them that had done and them that had surfered wrong according to their deserts We say still when we appeal to God upon occasion of wrong and oppression There is a God in Heaven But if this be not express enough I hope the next will be Psalm 7.6 7. Arise O Lord in thine Anger lift up thy self because of the rage of mine enemies and awake for me to the judgement that thou hast commanded So shall the congregation of the people compass thee about for their sakes therefore return thou on High Return thou on high that is to heaven so the sense doth require and all the Rabbins agree from whence God as to the apprehension of men is supposed to absent himself when he doth not execute judgement but suffers the wicked to prevail in this world as we see he doth often The Reason of this speech is Heaven is properly the Throne of God Heaven is my Throne the earth is my footstool Psalm 66.1 Now Thrones among men are chiefly established for and by Justice therefore when Gods Justice doth not appear among men they suppose him for a time not to be in his Throne that is in Heaven There be many phrases in Scripture in the Psalms especially that have reference to this which we have spoken of elsewhere Annot. upon Psalm 7. v. 7.56.2.68.18 alibi Interpreters that observe not this Idiotism are put to it I only observe more that presently after these words in the Psalm Return thou on high it follows The Lord shall judge the people judge me O Lord as if he had said No sooner is God returned to his place his Throne his Heavens but we shall be sure to hear of Justice and just judgements executed The truth is God is alwayes in Heaven alwayes just nay alwayes doing justice For what is more just and reasonable than to suffer them to be exercised in this world for a while with temporary afflictions and oppressions whom he hath destinated to eternal happiness in the Kingdome of heaven And to suffer them to prevail and prosper for a while though not alwayes so neither And God knows how inconsiderable a time compared to Eternity who for their wickedness and infidelity are to undergo such an eternity of darkness and misery Which is a manifest Token saith the Apostle of the righteous judgement of God that ye may be counted worthy of the Kingdome of God for which ye also suffer seeing it is a righteous thing with God c. And in the parable of the Rich man and Lazarus Son remember that thou in thy life time receivedst thy good things and likewise Lazarus evil things but now he is comforted and thou art tormented But these things though certain and true to the eye of Faith confirmed also by sound and solid Reason if well looked into yet not so apprehended ordinarily Therefore the Psalmist saith in a place That God is known in the world by the judgements which he executeth So then God in one sense for we exclude not others as we shall say by and by is said To be in heaven to return on high or to Heaven when he doth administer Justice or just Judgements or to speak yet more particularly When by those judgements he executeth viz rewarding the good and bad faithfull and Infidels according to their deeds he doth manifest himself a just God According to this sense those words in the Lords prayer Our Father which art in Heaven are not only alluded unto but fully paraphrased by St. Peter when he saith And if ye call on the Father or as we said the words may be rendred If ye call him Father when ye pray who without respect of persons judgeth according to every mans work pass the time c. Besides this the coherence is much better by this interpretation The Apostle immediately before used an argument to presse to holinesse because God is holy and to make his argument more weighty he quotes Scripture for it For it is written be ye holy c. He proceeds here and grounds another duty to wit holy fear upon our relation to God as a Father Now though it be true that impartiall justice may belong to a Father yet the ground of this dependence and St. Peter's inference is somewhat obscure except he allude and ground upon the words in the Lords prayer and their connexion there Our Father which art in heaven according to that interpretation we have spoken of which to them that St. Peter wrote unto could not but be familiar enough And this is as much as if he had here also quoted Scripture As if he had said Remember and consider well that in your dayly prayer prescribed unto you by Christ himself as you call God your Father Our Father which may seem to promise indulgence so you adde which art in heaven to put you in mind that God is just impartiall who without respect of persons judgeth according to every mans work which as I said is equivalent to that quotation of Scripture in the former ver Which nevertheles if it be granted or suposed to have been St. Peter's meaning it doth not follow that those words in the Lords prayer which art in heaven admit of no other sence or that St. Peter would have it so It is enough if the words will bear this sense also without any violence offered unto them But this as I said at first I propose as not improbable and no otherwise not so much in answer to what is objected which needes it not as to contribute somewhat occasion being given towards the right or at least probable understanding of a place of Scripture Another Objection is If those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say ye must be understood literally then we must never pray otherwise but use those very words allways and so no other prayer but the Lords prayer shall be lawfull But this we know is against the practise of all Churches from the beginning whence they would inferre

A VINDICATION OF THE LORDS PRAYER AS A FORMAL PRAYER And by CHRIST'S INSTITVTION To be used by Christians as a Prayer against the Antichristian Practice and Opinion of some men Wherein Also their private and ungrounded zeal is discovered who are very strict for the observation of the Lords Day and make so light of the LORDS PRAYER By MERIC CASAUBON D. D. one of the Prebandaries of C. C. Canterb. LONDON printed by T.R. for Thomas Johnson at the Key in St. Paul's Church yard 1660. TO THE READER THE first occasion of this Treatise Christian Reader was the Relation of a strange affront done publickly unto Christ or if you will more punctually to the Lords Prayer in the chief Church of Oxford by one that had then under usurping Powers the chief Government of that famous University When the thing was done for I have heard it confirmed by divers I know not precisely this I know that ever since I heard of it I never was at rest in my mind though it might be a good while before I had the opportunity until I had written somewhat in Vindication of it It did trouble me that any man professing Christianity should so much dishonour Christ much more that he durst an argument of dismal times do it in such a place most of all that when he did it so many Christians then present had the patience to see it or the confidence to tarry in the place where such an Affront was done unto him they call Saviour Since that much hath been added to my indignation both admiration when I have been told that many that professed another way and went under another Title notwithstanding what they had said of it publickly did shamefully comply with the Court-Preachers and Parasites of the times and had given it over they also many or most of them I know somewhat is said in their defence but that somewhat if I be not mistaken in this Treatise makes the case rather worse and if such poor shifts may serve for so fowl Acts let us talk no more of Scripture against Papists or ony others I know nothing so gross but Scripture may be pretended for it with as much or more probability What is here presented unto thee Good Reader was written and ready for the Press above a year ago as some can witness that have seen it and read it How it happened that it was not printed before one occasion was that I have been often away and when in Town not always at leasure to think of it But if it be now seasonable as I hope it is it is nedless to make any further Apology why not before Only this it is fit thou shouldst know that if it had been now to do since this blessed alteration for which God make us all thankfull my expressions might have been fuller and plainer in some places In a place where I say this might happen to them as a Judgement for opposing yea persecuting somewhat once the glory of the English Reformation and the best of things that have been by humane contrivance and Authority established among men I hope I shall be understood to mean this of the English Liturgie or Book of Common Prayers Indeed that is my meaning and I hope I say no more of it than I can with the help of God make good against any that shall pretend to oppose it by either reason or Scripture Yet I know even of late what out-cries are made against it Will the Reader give me leave to give him a taste of their objections It doth much trouble them that by it some Lessons out of the Apocrypha are appointed Well if that were thought fit to be altered that is little or nothing to the substance of the book But is this such a thing in the mean time that deserves such out-cries O but things fabulous false contradictorie out of them are read Indeed this were a grievous imputation if they were proposed unto the people as any part of the Word of God Though this we may say withal that many things may appear false ridiculous contradictory at first hearing as they may be set out which upon better examination will not be found so But if nothing must be read or heard in a Church but what is unquestionably true and good that is divine Lord what will become of Sermons then such especially as we have had of late years in many places Men indeed make bold to call them generally the Word of God but I hope no body is so stupid as to think all treason blasphemy non-sense false doctrine delivered out of Pulpits to be truly the Word of God But Sermons some will say perhance are the Ordinance of God However so much will follow that somewhat may be tolerated in the Church for a greater good that is lyable to some inconveniences And I think no sober impartial man will deny but that Wisdome Ecclesiasticus and other Books that go under that title of Apocrypha do afford as good things for the Instruction of people as many Sermons usually that are not of the worst Well what are Prayers that are made extempore or would be thought so at least so much in request in these late times are they not lyable to the same inconvenience If any man shall inferre hereupon that therefore none but prescribed Prayers allowed by publick Authority are so fit to be used in a Church I for my part should readily subscribe but I doubt the necessity of the inference will not so easily be granted by all men Truly It might have been hoped that the sad experience of these late times since every man Papists only and Prelatical men excepted have been left to their liberty would have disposed men truly zealous for the Protestant Interest to a better Opinion of former times when to the grief of the Adversaries of it the Protestant Religion here flourished and to entertain now with joy what once in peevishness and love of Novelty they did not so much care for But I doubt there is somewhat else in it What that is if not already too visible to the world I rather leave to their own consciences One passage or Testimony for the Eminency of the Author and his exquisit Judgement in such things our late Gracious Soveraign now a glorious Martyr in heaven I would have added to this Treatise where the Reader shall think most convenient It was not then in my thoughts when I was upon it though indeed the Book highly deserve never to be out of our hands The words are Some men I hear are so impatient not to use in all their Devotions their own invention and gifts as they not only disuse as too many but wholly cast away and contemn the Lords Prayer whose great guilt is that it is the warrant and original pattern of all set Liturgies in the Christian Church † King Charles the First in His Sacred Meditations ch 16. upon the Ordinance against the Common prayer

book I will not excuse my self for this passage in the rest if the Reader think I have said more than I needed I crave his pardon and bid him Farewell A POSTSCRIPT SInce this was printed and ready to come forth a book or Pasquil rather it is so full of railing intitled The Common Prayer Book unmasked c. came to my sight and I thought my self engaged by the Argument to look upon it It is such a peece of exquisit Non-sense of groundlesse impudent Sophistry with bitter rayling and much profane jeering all along that I must needs think they that have patience exceptengaged by some particular consideration to read such stuffe without detestation may as plausibly be perswaded to sing Ballads in stead of Holy Hymes and to think that men serve God best in Tap-houses-The whole strength of the Book lyeth in this The Masse-Book Breviaries c. are idolatrous popish-Books therefore whatsoever is taken out of them or may be supposed to be taken out of them because to be found there is popish and idolatrous Now a good part both of the Old and New Testament besides the whole Book of Psalmes is to be found in Mass-books and Breviaries Is any man so blind that dooh not see what will follow And is it not the same reason for many godly prayers ond forms not to speak of Ceremonies though it be true of them also that were in use in time of purest Christianity long before Popery was heard of yet to be found in Mass-books and Breviaries Or is it the bare word Mass that turneth all into Idolatry why might not it be a good word whatever it is now a thousand years ago Many ages are not yet passed when Canticles or the Song of Songs as it is in the Original was called in English the Ballad of Ballads Now many if not most ballads we now so call are profane or ridiculous and that word now a word of Scorn therefore the Canticles or Song of Songs shall be no longer part of Scripture but meer Idolatry Certainly it must be granted that wise Governours see much more than ordinary men else such senslesse impious stuffe a man would think would not be permitted to be publick But what is all this may some say perchance to the Lords Prayer our subject Alas who seeth not if all that is in Missals and Breviaries or say taken out of them immediately perchance not originally be idolatrous then we know what must become of the Lords Prayer being there more than once upon several occasions and the first thing there that offers it self to the view in some of those Books This did oblige me to take some notice of the book and so I have done ERRATA PAg. 4. l. 7. r. whom p. 18. l. 7. r. independents p. 19. l. 2. r. transsubst p. 29. l. 17. r. end of f. p. 32. l. 2. r. had p. 54. l. 12. r. Enthusiasm p. 80. l. 5. r do but lat p. 81. l. 10. r. quaeram p. 92. 11. r. Isa 66.11 A VINDICATION OF THE LORDS PRAYER As a formal Prayer and by Christs Institution to be used by Christians as a Prayer against the Antichristian Practise and opinions of some WE will forbear all Prefaces and Rhetorical insinuations and hasten to the main business Truth may need such sometimes by reason of mens infirmities and there be examples in Scripture that may contend with the choicest Rhetorick humane Authors afford to justifie it if need were But in such a case as I conceive this is where common sense best reason Authority divine and humane all that can be desired in a cause are so manifestly visible the best Rhetorick we can use is to use no Rhetorick at all It is the nature of Truth to be most lovely when seen naked but it is not the luck of all Truth to carry so much light and lustre with it as will pierce thorow all Obstacles and make it visible to all eyes I hope it is the luck of this that we contend for here the Reader will quickly see let him but read I will not say without prejudice for that is not to be hoped but not obstinately resolved against the ingenuity of his confession though his conscience be convicted And here in the first place we profess we pretend not to write against any who say or teach that what Christ hath commanded so commanded without limitation of time or place absolutely and generally to be observed ought not to be done by men that profess Christianity There is no man so simple but would presently make this inference This were to deny him in deed whom we profess to honour and worship in words Except we should perchance establish such a power upon Earth equivalent or superiour to the power of Christ a power to abrogate or ratifie at pleasure what is commanded Which opposeth and exalteth it self above all that is called God c. 2 Thes 2.4 How far this may belong to the Pope of Rome who by his Canonists and others doth take upon himself to have a power Supra contra omne jus contra jus naturale gentium civile humanum divinum c. contra Apostolum Vetus Testamentum c. to make de peccato non peccatum de non peccato peccaum how far I say the Pope of Rome may be concerned in that place of Scripture I will not enquire There be even of that side professed Papists that have laid it to his charge and applyed those very words unto him But it is not to our purpose to enquire They are not Papists who we have to do with We say therefore once again We do not pretend to write against any who maintain positively Christ should not be obeyed Or yet more particularly not against any who acknowledging these words of Christ recorded Mat. 6. and Luk. 11. Our Father which art in Heaven c. to be a prescript form of Prayer forbid us and forbear themselves to use it as a Prayer but against them who allow not these words to be a Prayer but a bare direction or platform of Prayer only and upon that account forbid and forbear as I have said who therefore will be ready to say The question is not properly of honour or dishonour done unto Christ but of the right use or understanding of his words This may seem plausible at first hearing But here I must desire the Reader to consider that scarce ever was any opinion so false or so impious but men could find some words to set it out in another shape if we will content our selves with a superficial view or will look at a distance through such prospectives as shall be put into our hands We charge the Papists with impiety for denying to ordinany Christians the use of Gods Word They will say they honour the Scripture in keeping them from it who through ignorance and simplicity are more likely to abuse it than to make that use of it for which it was