Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	father_n	person_n	trinity_n	1,855	5	9.8106	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A79229	A calme consolatory view of the sad tempestuous affaires in England.		1647 (1647)	Wing C307; Thomason E384_13; ESTC R201452	40,675	56

some uses for that a thing in it selfe acknowledged and proved to be lawfull should by being commanded by lawfull authority become unlawfull is very unreasonable unlesse lawfull Magistrates be the only unlawfull things which he that sayes will pronounce himselfe at one against both King and Parliament and at other times to use other liberty is not forbidden and so no Tyrany used upon our Christian liberty Thirdly by the great benefit that accrues to the Congregation in having discreet well formed prayers and so not subject to the Temerity and impertinencies of the sudden effusions and the same still in constant use and so not strange or new to them but such as they may with understanding go along with the Minister and by the helpe of their memory the most ignorant may carry them away for private use he sayes by their memory not by their violence as some late Ignorants have done to carry away the Booke and all and generally those that want such helpes are by this meanes afforded them And lastly that by means of prescribed Liturgies Vnity of Faith and Charity is preserved To these let me adde another practize of our blessed Saviour and occurre to an objection which may perhaps infatuate some deceived minds for I have heard this to be the gain-saying discourse of some who instead of the Spirit of God have set up a selfe-spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that though our Saviour prayed in the very words which King David penned yet he never prayed againe the same prayer a point of the new Creed amongst Commander-Divines but that he did this also you shall finde in Mat. 26. v. 44. for he went away again and prayed the third time saying the same words and that as a preparatory to his sufferings which he saw at hand for behold he is at hand that doth betray me v. 46. perhaps to incourage mankinde after their owne common guise to give a more ample credit to imitation of the last words and actions of one ready to expire as being then even amongst our selves stript of all Pretence and Artifice and nothing else but plaine solid Truths so Lucretius tells us that the World is mans Theatre in which he personates others whilst he expects a continued date of life and is then only himselfe when he begins to dye Besides if it be true as he that doubts it is either an ignorant or a wilfull Atheist that by a mans owne words he shall be justified and by his owne words he shall bee condemned by thy words and by thy words Mat. 12.37 I cannot but presume that those words if they have not the only have yet a more eminent place in those actions which more immediately concurre and contribute to either our heaven or hell and least of all shall I make any scruple that our prayers either by the concomitancy or by the defect of the qualifications required to them are those words and amongst such those especially which are powred out by a publique Congregation and in a place defigned for that purpose which some call the besieging of heaven and the taking it by violence and the conquering of him who is Almighty all of them holy and significant raptures And to this purpose I take it is applicable that of our Saviour ushered in with that authoritatis formula I say unto you that if two of you shall AGREE on earth as touching any thing that they shall aske it shall be done for them of my Father which is in Heaven Mat. 18.11 where though no doubt the prayer of a single person when that very singlenesse is not evill as springing from an uncharitable separate humour is oft-times acceptable and hath its efficacy yet that God who containes within his One-selfe a Trinity Numero Deus impare gaudet does more liberally heare and grant the united prayers of many which strive to imitate God himselfe and in that very plurality to have but one heart and one minde and though in that verse but two are mentioned that does onely magnifie the mercy of God which will not bee restrayned though but for two's sake and yet he had rather be importuned by a cloud then by a drop with whom it is certainly unacceptable that the people should bee as clouds without raine round about and only the Pastours fleece like Gideons be wet as in Abrahams expostulation with God Gen. 18. the righteousnesse of the fifty had been more powerfull though of the ten only had prevailed to which interpretation the next verse does direct and admonish me where the Bell instantly calls for more company and better it were if it could ring all in for where two or three are gathered together V. 20. which agreement in prayer as it comprehends the object so that I can only pray with them who pray only to God and not with the Church of Rome which invocates Saints and Angells God being the only object of prayer which our Saviour himselfe hath taught me by a necessary exclusion of al others when he commands me to pray Our Father which compellation I am well aware is incompatible to Saint or Angell though they also are in Heaven holy David hath instructed me in the same lession Praise waiteth for thee O God Ps 65.1.2 O thou that hearest prayer so next this agreement comprehends the very matter which if I am not well assured that it is stampt for Orthodox by having pondered the whole substance of it before and past my assent upon it I may perhaps be there as an Auditour I cannot as a supplicant for if I goe to Church onely with an implicite faith and resolve to pray what ever he prayes that possesses the Deske or Pulpit at best is not this implicitenesse somewhat a kin to Popery and may not my very Prayer be turned into sin by owing the inadvertenuses and slips of him who follows no other rule but his peculiar sudden dictates Quicquid in Buccam Venerit at least gives them also leave to interpose of which my selfe have beene severall times a sorrowfull witnesse If it scape that brand does not the other twig of Popery reach and scourge it home which makes ignorance the mother of devotion and what security can wee have that in processe of time this very Surculus will not grow up to be an Arbor Thus like Sampsons Foxes though neither of them will be called Foxes which way soever their heads looke their designe is one to ruine and burne downe the graine whilst it yet ripens that which after its due growth would be our bread of life and since it is true that we receive not what we aske because we aske amisse doe we ever aske more amisse then when we aske wee know not what Or if I am not bound to let my assent waite implicitly upon his what ever ejaculations I must then either not pray at all like him in the Gospell who had not on the wedding garment but was speechlesse or else it

begirt with his permissive Commission to goe out and destroy to root out I and branch out and to pull downe our most holy desires because of our former neglect of them wee acknowledge it just in him to let our after-sins be an additionall punishment to those which went before so that what ever is here said is but an unreflecting bewaylement of our owne sad condition and I hope as it is lawfull for us to be wretched it is so too to bemoan our selves and not to let God alone though we interpose not amongst men till he restore these blessings For the lawfullnesse nay the Energy of set Formes of Prayer because I confesse my selfe too low of wing and not piniond for such a slight capeable of so much majesty of naturall historicall and scripturall reason with which it is richly furnishd by those solid substantiall pens some of whose deliberations I have formerly perused and some I have now by me and thanke God for all that I may give you the more light and not eclipse them I shall impart to you the Streame and the Fountaine their reasons and the Authours together with some slender supernumerary account of my owne observation and greivance though I well know this will only call backe your intent eye from the magnificent buildings and stately inward ornaments to beg at least one broken glance upon the homely disfigured out houses Where first Mr. Mead will tell you In his Diatribae pag. 1. that our Saviours Prayer is prescribed not only as a Patterue though so also Pray thus Math. 6.9 but in the very Forme of these words when you pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say say these very words Luke 11. v. 2. Our Father where t is marke-worthy that the delivery of this Prayer in St. Mathew as part of Christs Sermon upon the Mount was not upon the same occasion nor at the same time as that in St. Luke which was upon a speciall motion of his Disciples at a time when himselfe had done praying that of St. Mathew in the 2. that of St. Luke in the 3. yeere after his Baptisme whence it followes that his Disciples tooke that in St. Mathew for a Patterne only and not for a Forme had they taken it for a Forme also they were already provided and then neede not still aske how to prays that they may take it for a Forme also t is commanded to be performed in haec verba 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This was a precedent and warrant to his Church to give the like Formes Next he tells us the practise of the Old Testament is a good rule to follow in the New and instances in those 2 set Formes appointed by God himselfe Numb 6.23 On this wise Deut. 26.13 Then thou shalt say I have brought Next that the Booke of Psalmes was the Jewish Liturgy or the cheife part of their vocall worship in the Temple evidenc't by the Titles of the Psalms which commend them to the severall Quires in the same to Asaph to the Sons of Korah to Jeduthun and almost 40 of them to the Magister Symphonia in generall the like wee are to conceive of those which have no titles as of the 105. and the 96 Ps which wee finde in 1 Chron. 16.7 to be delivered by David into the hands of Asaph and his brethren for Formes to thanke the Lord wee our selves also and all the Reformed Churches sing the Psalmes not only as set Formes but set in Meeter i. e. after a humane composure are not the Psalmes set Formes of confession Of Prayer Of praysing God If they say these are rehearsed only as Chapters for Instruction though my owne generall observation amongst military men and others disinclined to our Liturgy will reply them to be their devotionall and not only their hearkning part else certainly they would give as favourable and submisse an Audience to a Samuel and a Matthew as they doe to a Hopkins and a Sternhold they would not else be so familiarly covered to a Prophet and an Evangelist when they appeare themselves and bare presently to the advice of a David when he only comes abroad by proxi and the King is lessened in the Ambassadour unlesse perhaps the Reverence is the more because however he is now disguised he was once a King Though I never forbeare to communicate in this Matter-Liturgy yet I alwayes looke upon them cum venia as an under-forme in the Schoole of Liturgy whose skill I never yet heard any dare to equall with those grand Archi-Compilors whom a very stake and faggot could not confute yet no doubt wee may and ought sing the Psalmes as they in the Old Testament did the Churches of Israel used the Psalmes for Formes of praysing and invocating God what else meane those formes cantemus Domino psallite Domino c But there are two more direct and expresse Testimonies 1 Chron. 25.1 It is expressely said of the Sons of Asaph and Jeduthun that their Office was to Prophesie with a Harpe to give thankes and to praise the Lord. 2 Chron. 30.21 Wee reade that the Levites and the Preists Praised the Lord day by day singing with lowd Instruments unto the Lord and lastly to leave no place for further doubt wee reade Ezra 3.10.11 that the Levits the Sons of Asaph were sent with Cymbals to prayse the Lord after the Ordinance of David King of Israel and that they sung together by course in praysing and giving thankes Thus it was then and thus it should be now for the Priest is called the Month of the people whose Mouth he is not if they are unacquainted with what he sayes It should be so for uniformity for the Church being a mysticall body cannot better testifie her unity before God then in her uniformity in calling upon him Thus farre he to whom I also refer thee in the same Tractate for an ample satisfaction to all voluntary extemporaneous prayer in publique To these I will adde some few reasons yet so that there shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Ilyad of proof bosomed within the slender compasse of a Nut-shell which I have borrowed from Dr. Hammond In his practicall Catechisme and which doe lesse coincidere with the former whose holy life who ever knowes will easily beleeve he is such a man who does not stare à partibus is of no side but Truths and Christianity and that his reading had taught him the practize and the practize wrote his booke Where first let the practize of our dying Saviour give life to the legality of a prescription when he repeats the ancient words of his Father David My God my God why hast thou forsaken me to quicken us to repeat His own words who is now Our Father in Heaven Secondly The no-objection against a prescribed Forme for as it is lawfull to use them after the uncontroled example of all Churches throughout all times so it is lawfull to prescribe them at some times and for