Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	great_a	holy_a	see_v	3,964	5	3.2444	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02186	Greenvvoods vvorkes contayned in fiue seueral tractates. 1. Of the day of iudgement. 2. Of the Lords Prayer. 3. Of the race to saluation. 4. Of the torment of Tophet. 5. Of the baptisme of Christ.	Greenwood, Henry, b. 1544 or 5.; Greenwood, Henry, b. 1544 or 5. Treatise of the great and generall daye of judgement. aut; Greenwood, Henry, b. 1544 or 5. Race celestiall. aut; Greenwood, Henry, b. 1544 or 5. Tormenting Tophet. aut; Greenwood, Henry, b. 1544 or 5. Joyfull tractate of the most blessed baptisme. aut	1620 (1620)	STC 12329; ESTC S115797	129,145	422

God Thirdly because God doth there raigne perfectly and to him there is done absolute obedience Fourthly because from thence hee manifesteth himselfe to vs by Reuelations Oracles Visions and the like and from thence hee gouerneth the world sending light heate raine and such like So that in that he is said to bee in Note Heauen his Maiestie doth not onely appeare but also his Dominion and Power to which all things in heauen and earth are subiect as his Goodnes in the word Father so his power in these words in heauen are manifested to vs. Vses This therefore first teacheth vs that wee must humble our selues in ● our prayers before the great God of heauen and earth who is able to damne both body and soule in hell fire Secondly wee must come before Him with all possible reuerence because Hee is not an ignoble father or earthly but an heauenly Father and a glorious Maiestie Thirdly wee must mount vp our hearts to heauen when wee pray and there be present with God Fourthly wee must pray especially for Heauenly things we must look for all good things for body and soule from thence and our conuersations must likewise be holy and heauenly Thus much of the second part of this Preface The second part of this Prayer are The secōd part the Petitions themselues in number sixe The first thrée concerne Gods glory The first Petition the latter three our owne good The first Petition Hallowed bee thy Name This is put in the first place to Note shew that Gods glory is to bee preferred aboue all things euen aboue the care of our owne soules saluation By hallowed or sanctified is not Hallowed meant that we should adde holinesse to God but to acknowledge Gods Maiesty holy and euery way excellent as it is the like phrase is vsed in the Gospell of Luke Wisedome is iustified Luk. 7. 35. of her Children That is acknowledged and declared to be iust By the name of God is not heere Name meant his Commandements as Leu. 22. 32. Neither the authority of God as Math. 28. 19. But by the name of God is vnderstood the Essence of God as 1. Kin. 5. 5. and Psa 116. 13. and his Attributes by which his Maiesty is made knowne in some measure to vs as his Wisedome Power Holinesse Mercy Iustice c. So that in this Petition we desire these three things First that we may bee enlightned to know the Maiesty of God aright Secondly that wee may confesse and acknowledge the Lord to be such a one as the Scriptures haue recorded of him concerning his Greatnes Worthinesse and Attributes that he is a spirituall substance most Wise most Holy Eternall Infinite that he is Great without quantity Sweet without quality Euerlasting without time in his Greatnesse Infinite in his Power Omnipotent in his Wisedome inestimable in his Iudgements terrible Inuisible yet séeing all things Immutable yet changing all things Immoueable yet mouing all things Thirdly that wee may giue vnto ● him his due honour and beare his Image of holinesse before the world in the heart by louing him and beléeuing in him in the tongue by reuerent speaking of him by praying to him and praysing him in the whole man by obeying him and holily liuing to him These therefore faile in the performance of this first Petition First all Atheists that acknowledge no God Secondly all Heathen Idolaters ● and ignorant persons that worship not God aright Thirdly all Infidels that depend not vpon his al-commanding Power and might Fourthly all proud personal that séeke not Gods glory but their owne Fiftly all swearers and all that vnreuerently take the name of this great IEHOVAH in their mouths Sixtly all hard hearts that will neither be allured by his mercies nor moued by his iudgements Seuenthly all vnthankfull wretches for the benefits continually receiued from him Eightly all that are negligent in offering vp the Spirituall sacrifice of prayer and call not vpon his Name Ninthly all prophane people and vngodly liuers whatsoeuer as Adulterers Drunkards Lyers c. Thus much concerning the first Petition The second Petition Thy Kingdome The secōd Petition Thy come This word Thy sheweth that there is a double Kingdome First the Kingdome of God Secondly the kingdome of Satan called the kingdome of darknesse Col. 1. 13. Wee pray therefore that sinne may not reigne in our mortall bodies that wee may not bee bond-slaues to the prince of the ayre but that the Lord would admit vs into his Kingdome and rule and reigne ouer vs by his holy Word and Spirit This word Kingdome is taken Kingdom many wayes in the Scriptures First it is taken for the gouernment of the whole world as Psalme 145. 13. Thy Kingdome is an euerlasting Kingdome and thy Dominion endureth throughout all ages Secondly it is taken for that gouernment whereby the Lord ruleth and reigneth in the hearts of the Elect in this World by his Word and Spirit which is called the Kingdome of Grace The Kingdom of God is within vs Luke 17. 21. Thirdly it is taken for that gouernment whereby hee ruleth in heauen most perfectly in the Saints and Angels and this is called the Kingdom of Glory In this Kingdome the Elect shall reigne with Christ for euer Psal 94. 14. In this Petition the first acceptance is not to be vnderstood but the second of Grace and the third of Glory So that in this Petition we desire these thrée things First that the Lord would build in vs the Kingdom of Grace and rule in our hearts by his Word and Spirit sanctifying our spirits to all obedience and godlinesse Secondly that this Kingdome of Grace may bee increased in vs dayly that wee may grow Ephes 4. 15. in grace and godlinesse from the measure of the gift of Christ Eph. 4. 7. to the measure of the age of the fulnesse of Christ Ephes 4. 13. Thirdly that our hearts may bee inflamed to long for and desire the Kingdome of Glory that sinne and all wickednesse confounded we may perfectly glorifie our heauenly Creator as Paul prayed Phil. 1. 23. I desire to bee dissolued and bee with Christ and as the Saints of God Romans 8. 23. Wee that haue receiued the first fruites of the Spirit euen wee doe sigh and mourne waiting for the Adoption euen the Redemption of our body These therefore faile in the performance of the second Petition First they that suffer sin to raigne in their mortall members and yeeld obedience therevnto Secondly they that quench the Spirit of God and will not be ruled by the good motions and holy directions of the same Thirdly they that make no conscience of their wayes that contemne the counsell and hearing of the word and pray not heartily for the frée passage and flourishing estate of the same Fourthly they that labour not for perfection in grace Fiftly they that are not prepared for the comming of CHRIST neither wish nor long for

put in his owne power yea Christ him selfe knoweth not of this day But of that day and home saith Marke Marke 13. knoweth no man no not the Angels which are in heauen neither the bonne himselfe ●a●e t●● Father id est Christ according to his humane Nature knoweth not of i● but according to his Diuine Nature he knoweth of it as well as God the Father for he is co-equall with God the Father in Knowledge Wisedome and in all things whatsoeuer yea he knew of this day before the foundation of the world was laid yea Hee himselfe shall sit Iudge at that day God will not haue vs know of this day when it shall be for these three causes 1 To proue and try our patience faith and other vertues to see whether we will put our whole trust and affiance in him although wee know not the time of our dissolution 2 To bridle our curiosity and p●●nish inquisition after such too high matters Quae supra nos nihil ad no● Aristotle That which is aboue our capacity we ought not to meddle withall 3 To keep vs in continual watchfulnesse for if we knew certainly the day of death and iudgement surely it would be a great and forcible motiue to draw vs to a loose negligent and secure kind of life Watch therefore Ma●●4 42 saith the Euangelist because yee know not when your Master will come For these thrée causes the Lord will not haue vs know of the time of iudgement Although my beloued in Christ we know not the certainty of the time of this day yet neuerthelesse wee must know that this great and generall day cannot be farre off both according to the Prophesies of holy fathers as also to the truth of holy Scriptures Augustine in his booke vpon Genesis 〈…〉 against the Manichees saith that the world should last six ages the first from Adam to Noah the second from Noah to Abraham the third from Abraham to Dauid the fourth from Dauid to the transmigration of Babylon the fifth from the transmigration of Babylon to the comming of Christ in the flesh the sixth from the comming of Christ in the flesh to his comming againe to iudgement So that according to his Prophesie wee 〈…〉 in the last age which last age is called of Iohn H●ra extrema or hora 〈…〉 nouissima the last houre But how long this last houre doth last he that is Alpha and Omega the First the Last the euerlasting God alone doth know The Hebrewes they boast of the Prophesie of Eliah a great man in Eliah those dayes hee prophesied that the world should last 6000. yeers 2000. before the Law 2000. vnder the Law and 2000. from Christ to Christ If this his prophesie holds true the world cannot last 400. yeares for since Christ his comming in the flesh it was 1619. at Christs-tide last past according to the computation of the Church from time to time But leauing men and comming to the Scriptures which cannot erre for Humanum est errare Man may yea and doe many times erre Saint Paul saith to the Corinthians 1 Cor. 20. 11. We are they vpon whom the ends of the world are come If therefore the ends of the world were come vpon those that liued aboue 1564. yeeres agoe then surely Doomes day cannot now possibly be farre off Iames also saith Behold the iudge Iam. 5. 9. standeth before the dore Iohn Baptist preached repentance Mat. 3 2 to the Iewes saying Repent for the Kingdome of Heauen is at hand So that by these places of Scripture it is euident that the generall day of Iudgement is at hand as also by the signes tokens which should goe before this day immediately of which many yea almost all are already fulfilled Moreouer wee must deare brethren know that there is a twofold iudgement the one called a particular iudgement the other called a generall iudgement 1 The particular iudgement is ● 〈…〉 2● exercised and executed vpon euery man imediatly after his death which is S● regatio animae à corpore A separation of the soule from the body Of this particular iudgement we may reade in the Epistle to the Hebrewes It is appointed vnto men that 〈…〉 they shal once die and after that commeth Iudgement And though the generall iudgement cōmeth not these 4000. yeers yet particular iudgment commeth at the day of our death and look as we at the day of our death shal be found so shall we bee iudged and as we then shall be iudged so shall we be iudged at the generall iudgement 2 The general iudgement of which this Scripture speaketh is exercised executed vpon all men together by Christ who shall by his power raise all those vp againe that haue bin dead from the beginning of the world to that time and they shall be presented all together being againe vnited to their soules before Christs Tribunall seat who shall come downe in a Cloud from heauen in great Maiesty and Glory with thousands of blessed Angels attending vpon him and hee shal giue sentence vpon al in general the wicked shall bee cast into euerlasting fire and the godly he shall carry vp with him into Coelum Empir●um the third and highest heauen where hee now in body reigneth and remaineth there to reape ioyes vnspeakable for euermore But some man may obiect and lay Ob. Why I pray you shall there bee a generall iudgement when as all are iudged in the particular iudgement what shall there be two iudgements executed There shall notwithstanding the A●● particular be a generall iudgement and that for three causes 1 Because in the particular iudgement the Soule of man is iudged only but then both Soule body and shal be iudged 2 In the particular iudgement the Soule only is either rewarded or punished but then both Soule and body either shall be rewarded with ioyes or punished with torments 3 There shall be a generall iudgement to declare to all the world assembled then together the iust iudgement of God that he hath iustly saued the godly and iustly condemned the wicked yea the very wicked themselues shall confesse no lesse By reason of this generall iudgement some light-braind Heretikes there be that say that there is no particular iudgement at all and that the Soule immediately after death is not iudged for whereas it is said Hodie mecum ●ris in Paradiso To day thou Luk. ●3 4● shalt be with me in Paradise the spéech of our Sauiour to the thiefe they take that word bodie id est to day for 1000 yeers and bring for proofe hereof the place of the Psalm A thousand yeeres Psal 90. 4. in thy sight are as yesterday But to answer them this place of Scripture is not so to be vnderstood as that a thousand yéeres should be taken for a day or a day for a thousand yeeres for he saith not a thousand yerees are a day but a thousand

Mark saith that the heauens were clouen in twaine Marke 1. 10. Ma● 1. 10. But by this visible scissure and cleft of the heauens is signified 1. The presence of God 2. That Christ himselfe came from thence to reueale to man the secret will of his heauenly Father 3. That hee it was that should reconcile all things both in heauen and earth to God Colos 1. 20 Col. 1 ●● 4. That Christ Iesus opened the Kingdome of heauen to all beleeuers which Adam by sinne had shut 5. That all that are effectually baptized haue heauen opened vnto them and the Lord God ready to imbrace them to glory O the power and force of baptisme it opened that which all the creatures of heauen and earth were not able to open Lord shew the like power in baptisme this day open the Kingdome of Heauen to this Infant that shall be baptized and receiue it for thy Christs sake into thine euerlasting fauour and saluation Thus much for the first vision The Spirits descension And Iohn saw the Spirit of GOD T●●t descending like a Doue and lighting vpon him That wee may the better lay open the true sence of these words foure questions must be propounded First how Iohn is said to see the Spirit of God the spirit of God being inuisible Ans It is impropria locutio an improper spéech for Iohn could neither see Spiritus essentiam nor virtutem neither the essence nor yet the power of the Spirit of God but here the Spirit of God is said to be seene quia praesentiae sue signum demonstratur cernitur because the signe of his presence namely the Doue was seene by Iohn it is locutio me tanonymica an etanonymicall speech whereby the name of the signified is giuen to the signe as the bread is called Christs body and Baptisme regeneration Secondly how is the Spirit of God said to descend vpon Christ when he was in Christ before and is being infinite euery where Ans This also is an improper speech but because Christs authoritie might bee declared among men and now Christ being to performe the office of a Redeemer might bee answerably furnisht with the power of Grace therefore the Spirit of God is said in visible signe to descend vpon him Esayes Prophesie is here fulfilled The Spirit of the Lord is vpon mee Esa 61. 1. therefore hath the Lord anointed mee to preach good things to the poore c. Esay 61. 1. Thirdly why did the holy Ghost descend in the forme of a Doue rather than in fiery forme as sometimes he somtimes he did vpon the Apostles Ans This was done as it is coniectured not only to demonstrate the Doue-like qualities of the Spirit of God and of Christ but especially to shew quàm blande comiter Christus vocaret in spem salutis peccatores how kindly louingly and gently IESVS CHRIST should call sinners to repentance and saluation The truth whereof maintained is by the Prophet Esay A bruised reede he shall not breake and smoking flaxe shall he not quench Fourthly whether was this a naturall Doue from the common slight or onely a spectrum an apparition and no body or a body substantiall out of the elements formed by God of all birds likest a Doue Ans Luke saith it was like a Doue Luke 3. 22. therefore not a naturall Doue Luke 3. 22. And surely it was not an apparition without substance but without all doubt it was a substantiall creature much like a Doue vel ex nihilo vel e● elementis formata formed either of nothing or out of the elements as was that Starre that led to Christ and resolued againe into his first matter the pleasure of God performed by it Vpon euery one therefore that is effectually baptized this Doue-like Spirit descendeth making vs of Lyons Lambes of Vultures Doues of crooked and peruerse harmelesse gentle and kinde bringing vs likewise newes with the Doue of Noah that the floud of sinne is downe and that all is well twirt God and vs. Lord let thy Done-like Spirit this day descend with the Oliue leafe of thy fauor vpon this thine Oliu● plant and of the childe of wrath make him in Christ heyre apparant to the crown of saluation Thus much for the second vision Now for the voyce that was heard from heauen And loe a voyce came from heauen c. The voyce of God concerning Christ hath thrée times swéetly sounded from heauen In his Agony and Passion Iohn 12. 27 28. propter nostram redemptionem For our redemption In his transfiguration Math. 17. 5. Mat. 17 Propter nostra● glorificationem For our glorification And héere in baptisme Propter nostram adoptionem for our adoption And lo a voyce came from Heauen saying c. Aperitur hi● mysterium Trinitatis saith one In this Scripture the Trinitie of Persons with God is manifest●● expressed For Patris vox auditur 〈…〉 humanitas conspicitur Spiritus 〈…〉 signum perspicitur the Father is heard the Sunne seene and the Holy Ghost in visible signe perceiued The foolish Papists say that there is no such mention of the Trinity in the Scriptures Indéede the litterall word is not found in the Scriptures but if they would put on their spectacles and look they should soone finde the substance of the same namely the vnity of essence and Trinity of persons that is with God As in De●teronomy Audi Israel De●t ● Deus Deus noster Deus vnus est God our God is God onely Deut. 6. Why doth Moses mention the name of God thrice but to shew the distinction of the persons Diuine why doth he put the word vnus that is onely but to shew the vnity of their Essence why is noster that is our put to God in the second place not in the first or last but to shew that the second person should take our nature vpon him Againe in ●say Sanctus sanctus sanctus Deus exerciti●um plena est omnis ●erra gloria c●●● Holy holy holy Lord God of hosts heere is the Trinity of the Persons the earth is full of thy glory thy here is the vnity of their Essence For though God bee simplicissimus most simple in respect of his Essence yet is he trin●s ratione personarum three in regard of his persons One example or two more let mee giue you hereof In the first verse of the Booke of God Creauit Elohim Coelum terram GOD created the Heauen and the earth Gen. 1. 1. the Verbe singular Gen. 1. 1. Creauit noteth out the one and most simple Essence of God the substantiue plurall Elohim not El singular points out the Trinity of persons Againe in the same Chapter Faciamus Gen. 1. 26. hom●em ad imaginem nostram Let vs make ma● after our owne Image Gen. ● 26. faciamus sheweth the plurality of persons and nostram the vnity of Essence Againe in the Gospell of Mathew Baptiz● 〈…〉 Spiritus san●t●● B●ptize them in 〈…〉 Name