Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	dead_a	holy_a	pilate_n	2,163	5	11.4686	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A48737	Solomons gate, or, An entrance into the church being a familiar explanation of the grounds of religion conteined in the fowr [sic] heads of catechism, viz. the Lords prayer, the Apostles creed, the Ten commandments, the sacraments / fitted to vulgar understanding by A.L.	Littleton, Adam, 1627-1694.	1662 (1662)	Wing L2573; ESTC R34997	164,412	526

thou say the Lord's Prayer this way or that so thou say it one way or other either with this addition according to St. Matthew so as to be one of the Christian multitude or without it according to St. Luke so as to be one of the disciples we shall not quarrel only do not thou quarrel at his wisdom who thought fit to vary some expressions in the self same form on purpose to please thee that thou mightst have a liberty of choice there being an express command to use it and thou left to thy freedom to take which thou wilt One thing may yet perhaps be objected why the Church should follow St. Luke in this omission and take the rest from St. Matthew whose words in expressing the fourth and fift petitions differ from St. Lukes To this some perhaps will answer that the Doxologie is of a questionable authority as suppos'd to have crept in out of the scholion or margent into the text wherefore it being without all doubt omitted in St. Luke's Gospel being doubted in St. Matthew's the Vulgar Arabic Translations having it not that the use of it might breed no scruple it was thought fit to be quite left out But allowing it a full authority the Church may surely be allowed the same freedom which any private Christian hath of using which form it shall think fittest for publick service Wherefore seeing both the Evangelists doe agree so far as the petitions which make up the prayer the Church might judge it convenient to lay aside the rest and therein follow St Luke And again because St. Luke's language is more elegant and difficult St. Matthew's on the other side according to the simplicity of the Hebrew style being more plain and facil might consequently be deemed fitter for popular use especially when St. Matthew himself sayes that our Saviour did dictate it to the multitude which variety of style together with the custom of Interpreters who are used to render the same things differently being consider'd may also evince that this prayer though deliver'd by our Saviour upon two several occasions might be the very same in the Syriac language which our Saviour used though it be diversly express'd in the Greek St. Matthew perhaps more closely adhering to the words then St. Luke who according to his genius to keep an accurate propriety of the Greek tongue might take the liberty a little to vary And of this we might produce many instances in several discourses of our blessed Saviour related by them both which though variously reported by both nay by all four yet were plainly meant for the same so that both the forms though not exactly agreeing in all the words are but the same Prayer and he that uses either of the forms sayes the Prayer no less then he that should say it in Latine according to Pagnin's or Steven's or Beza's Translation who yet may differ in the plainest sentences as not using the same pen and possibly sometimes out of the meer study of variety shall be thought to say his Pater Noster in Latin only he that would use it in Latin would no question choose that Latin translation which he thought came nearest the Original which is here the Churches case AMEN This is a word our Saviour who was truth it self therefore call'd in the Revelation the Amen had in his mouth often and seldom began any discourse of weighty moment but he fronted it with this asseveration many times doubled too Amen Amen I say unto you i.e. Truly Truly as St. Luke expounds it or Verily Verily But the chief use of it is at the end of our Prayers especially in public devotion where the Priest's blessings and services are to be attended with the peoples acclamation an ancient custom as appears by the Psalm And let all the people say Amen It has a double significancy in it not only to gather up the whole Prayer which went before and throw it out at a word with a fervent desire that our requests may be heard and granted But also to denote a confidence of obtaining and an assured trust that what we have been praying for will not be denied us It claps a Fiat to the Prayer as the Septuagint render it So be it and seems to demand performance FINIS THE EXPLANATION Of the APOSTLES CREED THE APOSTLES CREED I Believ in God the Father Almighty maker of heaven and earth 2. And in Iesus Christ his only Son our Lord. 3. Which was conceived by the holy Ghost born of the Virgin Mary 4. Suffered under Pontius Pilate was crucified dead and buried 5. He descended into hell The third day he rose again from the dead 6. He ascended into heaven and sitteth at the right hand of God the Father Almighty 7. From thence he shall come to judge the quick and the dead 8. I believ in the holy Ghost 9. The holy Catholike Church the communion of Saints 10. The forgiveness of sins 11. The resurrection of the body 12. And the life everlasting Amen Of the Apostles CREED THe Apostles as some deliver it before they went into the several quarters of the world to preach the Gospell to all Nations according to Christ's command met and agreed upon the common form of Doctrine which they should teach in each Province wherein the sum of Faith might be set down Others are of an opinion that some grave and pious men did at the beginning of the primitive Church gather the sense if not the very words out of the Apostles writings Now Symbolum bears a double meaning for it signifies first a military badge or watch word by which a souldier may know one of his own side from an enemy So this distinguisheth a true Christian from an Infidel or an Heretick Secondly a shot or club when every one payes his share towards the reckoning Because the Apostles laid their heads together and every one contributed his peice Wherefore it is also divided into twelve Articles according to their number but it is more conveniently distributed into three main parts that it may answer the Trinity of Persons and their three-fold operation thus The first part treats of God the Father the work of Creation whereby he made the world and all things that are contained in it The second of God the Son and the work of redemption whereby he restored mankind fall'n by sin and by his death and resurrection purchased Salvation for us The third of God the Holy Ghost and the work of sanctification whereby he doth apply to the Church that is to the company of believers the benefits purchased by Christ to wit Pardon Grace and Glory The first Article I BELIEV This word belongeth to all the parts of the Creed We pray for others we believ only for our selves Thy Faith hath saved thee saith our Saviour Faith is either taken for the Doctrine which we believ or the grace by which we believ That is in