Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	daily_a	forgive_v	trespass_n	2,822	5	10.8203	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17183	Fiftie godlie and learned sermons diuided into fiue decades, conteyning the chiefe and principall pointes of Christian religion, written in three seuerall tomes or sections, by Henrie Bullinger minister of the churche of Tigure in Swicerlande. Whereunto is adioyned a triple or three-folde table verie fruitefull and necessarie. Translated out of Latine into English by H.I. student in diuinitie.; Sermonum decades quinque. English	Bullinger, Heinrich, 1504-1575.; H. I., student in divinity.	1577 (1577)	STC 4056; ESTC S106874	1,440,704	1,172

our Aduocate For since hee sayeth Whatsoeuer ye shall aske the father in my name hee will giue it you howe much more effectually doe wee obteine that which wee aske in the name of Christ if wee aske it in his prayer Thus farre hée From hence ariseth a question Whether wée be so tyed to the words of the Lords prayer that wee maye not pray in other woordes at all I aunswere That the Lord would not so tye vs to his woordes sett downe and conceiued as though it were not lawefull to vse other woords or another fourme but he set foorth vnto vs certeine vniuersall thinges vnto the whiche wée might referre all our prayers For Augustine also to Proba De orando Deo Of praying vnto god sheweth that there is nothing in any place in the holy Scriptures prayed for which is not comprehended in the Lords prayer For sayeth hee if you runue ouer through all the words of all holie prayers you shall finde nothinge whiche this prayer of the Lord doeth not comprehend conteine To which woordes hee addeth immediatly So that it is free to vse such and such woordes in praying howbeit to say the same thinges but to speake other thinges it is not free Most warelie therefore and wisely do they who referre all their prayers vnto the Lords prayer vnto the whiche they attribute the chiefe and principall place and kéeping it continually in their minde doe meditate therevppon and exercise themselues therein There is wont also another question to be asked What néed there is to expresse and op●n oure desires in woordes vnto God since hée alreadie knoweth all thinges Wée tould you anon after the beginning of this Sermon that our prayer is an humbling of oure selues before the maiestie of God where vnto moreouer wee add this Wée doe not expresse and open oure desires vnto God as thoughe hée knewe them not or that wée would teach him being ignoraunt or that we would entreate and gett gods fauour with our curious laboursome and eloquent prayer but for oure owne sakes wée vse woordes wherewith to stirre vpp our selues And to this end all the most holy men of God are read in the Psalmes and holy histories to haue declared their desires largly vnto the Lord. Wee are not sayeth S. Hierome declarers but crauers For it is one thing to declare a thing to him that is ignoraunt and another thinge to craue a thing of him that knoweth In that it is a declaratiō in this a duetie There wee faithfully declare here wee lamentably beseech And Sainct Augustine sayeth Wordes are needfull for vs wherewith wee maye bee moued and diligently consider what wee should aske not wherewith wee should beleeue that the Lord is either taught or entreated Wherefore when the Lord forbad much babbling or vaine lipplabour in prayer he did not simplie tye the prayer of the faithfull vnto a fewe and short summe of woordes but hée forbiddeth vs after the manner of Ethnickes to powre out many woordes without witt reason meaning and vnderstanding so finally to thincke that wée shal be heard for oure muche babbling sake and often repeating of prayers as at this day they doe falslye thinke which say a certeine number of prayers which they call Rosaries of prayers For the Lord addeth They thincke they shal be heard for their much babbling sake S. Augustine maketh difference betwene babbling much and praying much To babble much sayeth he is in praying to make many superfluous woordes in a necessarie matter But to praye much is to call vnto him whome we pray vnto with a longe godly stirring vpp of the heart For this businesse for the most part is accomplished more with sighinges than with speakings And anon It is not wicked and fruitlesse when wee haue leasure to pray the longer For it is written of our Lord himselfe that he spēt the whole night in prayer and prayed a long time Wherein what did he else but giue vs an example Thus farre hée And if it be a hard matter for any man to pray long and continually he may breake off his prayer howbeit hee must to it againe and oftentimes renue the same a fresh For such short speaking in prayer is praise-worthie And that we may make an end of this place let no man thinke that in praying hee declareth oure affaires vnto God as not knowing them Let no man thincke that hee is heard for his setting forth and euen for his laboursome and exact setting foorth and that oftentimes repeated and with most earne●t out-cries instilled or powred into the eares of God Let no man thinke that his prayer must stand vppon a certeine number that is to fay that Pater nosters must be numbered vpp to our God as not hauing a good memorie to a Lord ill to be trusted vppon corrals beades put together vppon a lace seruing as it were to make a reckoning or accompt And béecause I haue said which all godly men also throughout the whole world confesse that a most perfecte platforme of praying is deliuered vnto vs in the Lords prayer by our Lord Iesus Christe him selfe it remaineth that we cite word for word that most holy fourme of praying orderly made with most diuine words euen by the mouth of the Lord as Matthewe the Apostle hath lefte it recorded vnto vs and then to expound the same as briefly and plainely as may be to the intent that euery one may the better vnderstand what he prayeth ●éele a more effectuall working inwardly Of that most Heauenlye prayer this is the fourme O Our father which arte in Heauen hallowed bee thy name Thy kingdome come Thy will be done as well in earth as it is in heauen Giue vs this day our daily bread And forgiue vs our trespasses as we forgiue them that trespase against vs And lead vs not into temptation but deliuer vs from euill A men This most holy prayer of our lord Iesus Christ our sauiour our doctour or teacher highest priest deliuered to the catholique church to be a catholique fourme or rule to praye vnto God is wont to be diuided into a litle preface and sixe petitions some reckon seuen Some say that the thrée former petitions serue chiefely to the spreading abroad of Gods glorie the thrée latter concerne the care of our selues and aske those thinges that are néedefull for vs But they séeme in manner all to conteine both The little preface is this O our father which art in heauen By this wée call vppon GOD and dedicating oure selues vnto him wée committ oure selues wholie vnto his protection and mercie And euerie word hath his highe mysteries For our Lord would haue vs rather pray with vnderstanding than with woordes These therefore doe admonishe vs and suffice to bee thought vppon but the minde beeing instructed with the holy Ghoste whiche I told you is néedefull before all thinges to them that pray and being lifted vpp to the beholding of God

plentiously c. 290 4 Who so euer worketh any thing for thee giue him his hire immediately c. 273 Out of the booke of Iudith 8 WHat manner of sentence is this whervnto Ozias hath consented c. 926 Out of the first booke of Machabeis 2 OF prayer for the deade or departed this life c. 774 Out of the second booke of Machabeis 2 The obedience and fayth in the Machabeis in olde Eleazat and certaine other c. pleased the Lord c. 383. 511 Out of the newe Testament and first out of the Gospell after Saint Matthewe 1 THat which is conceiued within her is of the holie Ghoste c. 688 1 Marie shal bring foorth a sonne and thou shalt call his name Iesus c. 60 3 All Iurie came out to Iohn the 〈◊〉 of the Lorde and were baptised of him c. 573 3 This is my beloued sonne in whome I am pleased beare him c. 527. 628. 682 3 I baptise you with water but he shall baptise you with the holie Ghost c. 983 3 The Lorde is sayde to haue a vanne is his hande and cleanseth the flowre c. 819 4 All these will I giue thée if thou falling downe wilt worship me c. 653 4 Anoyd sathan For it is written Thou shalt worship the Lorde thy God c. 653. 671 5 The father sendeth rayne vppon the iust and vnuist c. 641 5 Blessed are you when men shall reuile you and persecute you c. 468. 910. 5 ye are the light of the world a citie that is set on an high hil c. 910 5. 6. 23 Hypocrutes much and often spoken against in the Gospell c. 817 5 ye haue heard what was sayde of olde Thou shalt not forsweare thy selfe c. 130 5 Ye are the salt of the earth if the salt become vnsauourie c. 908 5 Ye haue heard that it was sayde to them of olde Thou shalt not cōmit adulterie c. 234 5 To hun that will sue thée at the lawe and take away thy coate c. 195 5 Blessed are they that suffer persecution for righteousnesse sake for c. 307 5 Be ye perfect euen as your father which is in heauen c. 405 5 Who so euer is angrie with his brother shall be in daunger of iudgement c. 326. 508 5 Think not that I am come to destroy the lawe or the c. 409 410 5 Therefore if thou bring thy gift vnto the altar there c. 574. 924 5 Let your light so shine before men that they may sée youre good workes c. 453. 476 6 When ye pray say Our father which art in heauen halowed be thy name c. 703. 941 6 Ii ye forgiue men their trespasses your heauenly father will also to giue you c. 574 6 No man can serue two maisters c. 653 6 Ye can not serue God and Manimon at once c. 263 6 But then what thou pravest enter into thy chamber and when c. 914. 927 6 Hoorde not vppe for your selues treasures in earth where the rust moth c. 264 6 The light or candle of the body is the eye if therefore thine eye be single c. 264 6 If ye forgiue men their trespasses your heauenly father shall also c. 924 6 Fastings must be without superstition and feigned hypocrisie c. 243 7 Aske and it shall be giuen you séeke and ye shall finde knock and it shall be opened vnto you c. 647 7 Euery one that asketh receiueth and he that séeketh findeth c. 545 7 What so euer ye would that mē should doe to you do ye the same to them c. 102 7 Cast not youre pearles before sw●ne neyther giue that whiche is holie c. 961 7 Striue to enter in at the streight gate for wide is the gate and broad is the way that leadeth to destruction c. 712 8 It is no reason that thou shouldest come vnder my roofe c. 36 8 Goe thy way and as thou haste beléeued so be it vnto thée c. 776 8 I say vnto you that many shall come out of the East and out of the West c. 432 9 Beware of false Prophetes whiche come to you in shéepes clothing c. 858 9 I came to séeke that which was lost c. 645 9 They that are whole néede not the Physician but they that are sick c. 568 9 The children of the bride chamber do fast when the bride is taken from them c. 242. 243 9 Beholde a certeine ruler came to Iesus worshipped him c. 649 10 Fréely ye haue receiued c. 1119 10 The sonne of man came not to be ministred vnto but to minister and to giue his soule a redemption for many c. 690 10 Are not two sparrowes solde for a farthing and one of them shal not light on the ground c. 638 648 10 If they haue called the Lorde of the house Béelzebub howe much more shall they call them of his housholde c. 910 10 He that heareth you heareth me and he that despiseth you c. 154 10 It shall be easier for the lande of Sodome in the day of iudgemēt then for the c. 508 10 For it is not you that speake but the spirite of your father hee it is which speaketh in you c. 719 10 Feare ye not them whiche kill the body but are not able to kill the soule c. 765 10 I came not to send peace but a sword For I am come to set a man at variaunce c. 452 11 It shall be easier for Tyre and Sidon in the day of iudgement than for you c. 508 11 Come vnto me all ye that labour and are heauie loden and I will refreshe you c. 545. 644. 662 12 By thy déedes thou shalt be iustified and by the same thou shalt be condemned c. 470 21 The baptisme of Iohn was it from heauen or of men c. 963 12 If I through Béelzebub cast out diuels by whome c. 883 12 A disparation touching the sabbaot● betwēen our sauiour Christ and the Phariseis c. 143 12 Eyther make the trée good and the fruite good or else the trée nought c. 817 12 The Prophetes and the lawe prophecied vnto Iohn since the time the kingdome c. 436 12 Euerie sinne and blasphemie shall be forgiuen vnto men but the sinne against c. 517. 568 12 As Ionas was thrée dayes and thrée nightes in the bellie of the whale c. 69 13 To euery one that hath shall be giuen and he shal abound and from him c. 476 646. 722 13 The sonne of man shall sende foorth his Angels and they shall gather out of his kingdome al things that offend c. 740 13 The kingdome of heauē is like vnto a net which being cast c. 818 13 The parable of him whiche bought the precious pearle c. 21 13 Cockle

of vs feruent prayer but it can not choose but be colde whiche is not inflamed with charitie Therfore they that be cruell and vnwilling to forgiue their brethren their trespasses and do still retein hatred toward their brethren cannot pray before God who sayth And when ye stand praying forgiue if ye haue ought against any man that your Father also whiche is in heauen may forgiue you your trespasses And again If ye forgiue men their trespasses your heauenly father shal also forgiue you But if ye forgiue not men their trespasses no more shal your Heauenly Father forgiue you your trespasses And in another place he sayeth Therefore if thou bring thy gyft vn-the Altar and there remembrest that thy brother hathe ought against thee leaue there thy gyfte before the Altar and goe thy waye first be reconciled to thy brother and then come offer thy gyft For otherwise all thy gyftes shall not bee acceptable vnto God. Let vs therefore willingly forgiue let vs loue do good vnto oure neighbors so our prayers shal pearce the heauens Agreable vnto this is y we pray not only with the mouth or voice but with the mind and inward affection of the hart and with the spirite and feruencie There was no voice heard of Moses neither of Anna the mother of Samuel when they prayed but most earnestly in spirite they cried vnto God who also hearde and l●dd him safely with all the people of Israel through the redde Sea out of the moste bloudie handes of the Egyptians her which afore was barren he made fruitefull And contrariwise we read that the Lord in the Gospel out of Esay alledged these wordes against the Phariseis This people draweth nighe vnto mee with their mouth and honoureth me with their lippes howbeit their hart is farre frō me but in vaine do they worship me teaching doctrines preceptes of men Therefore aptly saide Paule I will pray with the spirite and wil pray with the vnderstanding also where he calleth the liuely breath and voice of man Spirite By these heauenly testimonies their prayers are condemned who with a marueilous rouling and swiftnesse of the tounge in a shorte space babble many wordes and those maimed and curtayled vttering wordes without sense For their minde in the meane while is otherwise occupied No other desire is there felt of them vnlesse happilie this séeme a desire in that they pant and blowe hasting to make an ende of praying Among whiche kinde of men Monkes and priestes are chiefe who pray for money for their hire that is sell a thing of naught for a great price vnto the madde people not that prayers are vaine of them selues but because being vsed after that maner they become vaine Of these men the Lorde pronounceth in the Gospel Woe be vnto you Scribes and Phariseis Hypocrites for ye deuoure widowes houses and that vnder a pretence of long prayer therefore ye shal receiue the greater damnation I know what these Sophisters do here bring foorth and alledge for the defence of prayers said for rewarde or stipend but in fewe wordes I giue them this knotte to loose These men that pray in this sorte either haue fayth and charitie or else they haue not if they haue they pray without rewarde for charities sake if they haue not their prayers ar of no effect and therefore with a false shewe they deceiue the ignorant people paying their money for lawfull prayers whereas they requite them with vnlawful and if they were lawful yet were they neither to be sold or boght This is also required of him that prayeth that he desire not things vnworthie for God to graunt nor require those things that are contrarie to the lawes of god For S. Iohn the Apostle saith If we aske any thing according to his wil he heareth vs therefore when we aske thinges vnworthie for God to graūt he heareth vs not Moreouer alwayes and in all our prayers our wil and our desires ought to be obedient to God and his wil. Therefore let no man go aboute wickedly to tye God to certein circūstāces let no man prescribe vnto God at what time in what place or after what manner hee shall bring to passe any thing that he wil doe God who is only wise knoweth whē it is time to helpe He is also both faithfull and omnipotent and able in déede to doe greater thinges than either we can aske or vnderstand Which thing we also read that Paule hath said Therfore not without cause is that moste honest widowe Iudith verie angrie with Osias the Priest because he appointed a sette number of dayes vnto God which being ended he should deliuer or otherwise they wold giue vp the citie For Iudith saith What maner of sentence is this whereunto Osias hath consented to deliuer the Citie vnto the Assyrians if within fiue dayes there come not succour for vs And who are ye that tempt the Lord This is not a sentence like to obteine mercie but rather to prouoke wrath kindle displeasure You haue set the mercie of God a time haue appointed him a day after your own phantasie But for asmuch as the Lord is patient let vs so much the rather repent craue pardon at his handes by powring out of teares Therfore Dauid is read to haue spoken most godly being in extreme daunger If I shal finde fauour in the eyes of the Lorde hee will bring me againe but if he say to me I haue no lust to thee behold here am I let him doe with me what seemeth good in his eyes And nowe also long continuance is verie néedefull in prayers Aske saith the Lord in the Gospell and it shal be giuen you seeke ye shal find knock it shal be opened vnto you And by this heaping together of wordes he often remembreth vs of continuance in prayer Aske saith he earnestly constantly as they do whiche require things whereof they stand in néede Seeke as they are wonte that search for thinges that are hidden and pretious Knocke as they are wont who with earnest desire couet to come in to their friend For all these sayinges doe not onely signifie a desire but also a continual studie to obteine thinges required In the Gospell according to saint Luke the Lord put foorth a parable tending to this ende that we ought alwayes to pray and neuer to be weried For Paul also saith Reioyce alway pray continually in all thinges giue thankes Yet let no man think that by these words of the Lord and the Apostle the errour of the heretiques Psallini or Euchitae is confirmed They did nothing else but pray The Lord commaundeth to pray alwayes that is to say as often as wee conueniently may at al times and in all places to be of an vpright hart toward God in al things which should always waite for good thinges at Gods hande and giue him thanks for benefites receiued