Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	forgive_v	pray_v	trespass_n	2,324	5	11.8389	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15091	A defence of the Way to the true Church against A.D. his reply Wherein the motives leading to papistry, and questions, touching the rule of faith, the authoritie of the Church, the succession of the truth, and the beginning of Romish innouations: are handled and fully disputed. By Iohn White Doctor of Diuinity, sometime of Gunwell and Caius Coll. in Cambridge.	White, John, 1570-1615.	1614 (1614)	STC 25390; ESTC S119892	556,046	600

if I had not he would neuer haue fallen to this vile and wretched shift whereto now he betakes himselfe 2 First he sayes many times ouer that though they vse the same words to the Saints they do to Christ yet they do not really and formally giue them the same worship and so thinkes he hath excused his Church from idolatrie whereof let the Reader iudge by that I haue said * Cha. 13. immediatly before Next he answers that whatsoeuer titles and formes of speech they vse in their seruice of the Saints or Friar Francis yet their meaning is not to attribute vnto them the same holinesse and merits that they ascribe to Christ but an inferiour and such as depends vpon his holinesse and merits thus as all idolaters do flying from the words to the meaning Whereto I answer that it becomes the true Church of Christ not onely to meane well but to speake well and such therein as will keepe the Catholick faith must also hold the Catholick forme of words The Apostle b 2. Tim. 1.13 charging Timothy to keepe the true patterne of wholesome words which he had heard of him Now let the Reply shew any one patterne of these inuocations and narrations in all the Scriptures Saint Austin hath a golden speech to this purpose c De ciuit l. 10 c. 23. Thus spake Plotinus as he was able or rather as he listed For Philosophers speake with freedome of words in the difficultest things that are to vnderstand neuer fearing the offence of religious eares but it is lawfull for vs to speake but after a certaine rule lest the licentiousnesse of words bring any wicked opinions as touching the things that are signified thereby Then I answer againe that this is but a shift to hide the odiousnesse of their blasphemie for albeit it be granted that by such words they meane not such merits and dignitie as belongs to Christ yet they meane more then of right appertaines to any mortall creature For there is no merit or dignitie in any creature capable of these speeches or of any other that are vsed in their Saint-inuocations but the least that is meant is more then belongs to any but the Lord Iesus Thirdly the words alledged and all other whereof any question is if we allow them that immediate grammaticall construction that belongs to all words can import no lesse then the same seruice that is giuen to Christ both really and formally Let the Iesuite take these for example part whereof d Pref. of THE WAY n. 14. I alledged e H●t secund chor August de commem B. Virginis Reioyce O mother celestiall magnifie thy God that made thee singular thou wouldest call thy selfe the handmaid of Iesu Christ but as Gods law teaches thou art his Ladie mistris for right and reason will the mother be aboue her sonne therefore pray him humbly and command him from aboue that he leade vs to his kingdome at the worlds end Thou alone without example art shee whom God hath chosen to be the Mediator of God and men the repairer of the world the end of our exile the washing away of our sinne the ladder of heauen the gate of Paradise Such idolatrie as this were fitter to be purged with an humble confession then to be excufed with these vaine distinctions 3 But M. White he sayes vnderstands not wherein the formall reason of worship doth consist But he tels him the inward estimation of the minde is it Words as prayers and actions as adoring with the bodie be signes whereby this worship is outwardly yeelded and therefore they follow the inward estimation of the minde and import no more then he meanes that vses them and therefore though we vse the same words and actions to creatures that we do to God yet meaning them in one sense to the creature and in another to God this is no idolatrie This is the full summe of his barbarous and confused discourse but I answer again that thus all idolaters in the world may excuse themselues in the worship of their idols for when the Iew to his calfe and the Gentile to his image bended the knee and called it God they did not esteeme it in that degree that they did God himselfe but onely gaue it an inferiour honour such as they thought an image capable of and when they were put to it would answer as the Reply doth f For they did not think their idols to be God but resemblances of the true God Athenag Leg. pag. 20. Dio Chrysost p. 145 Peres de tradit pag. 225. Andr. orthod expl pag. 289. 294 Act. 17.23 though the word or action were one yet the honour was farre different but as I would answer them so I do the Iesuite that the inward estimation opinion of the mind determining the said words prayers and gestures to such an inferiour worship as is mentioned doth not remoue the reason of idolatrie thereby from the said words and prayers because such as it is it remaines diuine worship attributed to a creature For all religious inuocation of a creature in what opinion soeuer is diuine adoration and a part of Gods proper worship Besides our meaning and intention limiting our words cannot dispense with the commandement that forbids the vsing of g Abusus ille reprehensibilis est si praedicara quae secundùm vsum ecclesiae s●li Deo Patri Mediatori Christo attribuuntur vt Omnipotens Saluator c. etiam Sanctis applicantur Henr. de Hass quem refert sequitur Gabr. Lect. 32. lit 2. such words to a creature with any meaning whatsoeuer For Christ teaching vs how to pray bids vs pray Our Father which art in heauen Forgiue vs our trespasses Deliuer vs from euill For thine is the kingdome the power and the glorie We must pray to such a one as is our Father which is in heauen c. this is a commandement and Rom. 10. How shall they call vpon him in whom they haue not beleeued This is the doctrine of Saint Paul which commandement and doctrine are violated as well when we pray to a Saint with estimation that he is but an intercessor through Christs merits as when we call vpon him with an opinion that he can helpe vs without them The reason is because the commandement doctrine of the Scripture ties vs to God alone which being transgressed there is the reall and formall reason of superstition whatsoeuer the opinion and intent of the minde be 4 But the Iesuite replies that like as we kneele to God and call him our Father so do we the same things to our earthly parents and yet the honour we giue them hereby is farre different from that we yeeld to God therefore we may vse the same inuocations and words to the Saints that we doe to God when the minde acknowledges not that excellencie in them that it doth in him as children vse the same kneeling and words to their fathers