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
A10180	The Church of Englands old antithesis to new Arminianisme VVhere in 7. anti-Arminian orthodox tenents, are euidently proued; their 7. opposite Arminian (once popish and Pelagian) errors are manifestly disproued, to be the ancient, established, and vndoubted doctrine of the Church of England; by the concurrent testimony of the seuerall records and writers of our Church, from the beginning of her reformation, to this present. By William Prynne Gent. Hospitij Lincolniensis.	Prynne, William, 1600-1669.	1629 (1629)	STC 20457; ESTC S115281	150,664	200

or breaking of Gods commandements without repentance● pertaineth not euerlasting life but euerlasting death Therefore let vs set our whole faith and trust in GOD and neither the world the deuill nor all the power of them shall preuaile against vs. Let vs by such vertues as ought to spring out of faith shew our election to be sure and stable as S. Peter teacheth Endeuour your selues to make your calling and election certaine by good workes If you feele and perceiue such a faith in you reioyce in it and be diligent to maintaine it and keepe it still in you let it bee daily increasing and more and more by well working and so shall you be sure that you shall please GOD by this faith and at the length as other faithfull men haue done before so shall you when his will is come to him and receiue the end and finall reward of your faith as S. Peter nameth it the saluation of our soules But euerlasting● thankes bee to Almighty GOD for euer there is neuer a one of all these causes no nor yet them altogether that can make a true Christian man afraid to die who is the very member of Christ the Temple of the holy Ghost the Sonne of God and the very inheritour of the euerlasting kingdome of heauen but plainely contrary he concieueth great and many causes vndoubtedly grounded vpon the infallible and euerlasting trueth of the word of GOD which mooueth him not onely to put away the feare of bodily death but also for the manifold benefits and singular commodities which ensue vnto euery faithfull person by reason of the same to wish desire and long heartily for it For death shall bee to him no death at all but a very deliuerance from death from all paines cares and sorrowes miseries and wretchednesse of this world and the very entry into rest Why then shall wee f●ere to die considering the manifold and comfortable promises of the Gospel and of holy Scriptures GOD the Father hath giuen vs euerlasting life saith S. Iohn and this life is in his Sonne Hee that hath Sonne hath life and he that hath not the Sonne hath not life And this I write saith S. Iohn to you that beleeue in the Name of the Sonne of GOD that you may know that you haue euerlasting life and that you doe beleeue vpon the Name of the Sonne of GOD. And our Sauiour Christ saith Hee that beleeueth in me hath life euerlasting and I will raise him from death to life at the last day All those therefore haue great cause to bee full of ioy that bee ioyned to Christ with true Faith stedfast Hope and perfect Charitie and not to feare death nor euerlasting damnation For death cannot depriue them of Iesus Christ nor any sinne can condemne them that are graffed surely in him which is their onely ioy treasure and life Let vs repent our sinnes amend our liues trust in his mercy and satisfaction and death can neither take him from vs nor vs from him For it is of the free grace and mercy of GOD by the mediation of the blood of his Sonne Iesus Christ without merite or deseruing on our part that our sinnes are forgiuen vs that we are reconciled and brought againe into his fauour and are made heires of his heauenly kingdome Grace saith S. Augustine belonging to GOD who doth call vs and then hath he good workes whosoeuer receiued grace Good workes then bring not foorth grace but are brought foorth by grace The wheele saith he turneth round not to the end that it may be made round but because it is first made round therefore it turneth round So no man doth good works to receiue grace by his good workes but because he● hath first receiued grace therefore consequently he doth good workes For the Scripture doeth acknowledge but two places after this life The one proper to the elect and blessed of GOD the other to the reprobate and damned soules The onely Purgatory wherein wee must trust to be saued is the death and blood of Christ which if wee apprehend with a true and stedfast faith it purgeth and cleanseth vs from all our sinnes euen as well as if hee were now hanging vpon the Crosse. The blood of Christ saith Saint Iohn hath cleansed vs from all sinne The blood of Christ saith Saint Paul hath purged our consciences from dead workes to serue the liuing GOD Also in another place hee saith Wee bee sanctified and made holy by the offering vp of the body of Iesus Christ done once for all Yea hee addeth more saying With the one oblation of his blessed body and precious blood he hath made perfect for euer and euer all them that are sanctified Noe in his drunkennesse offended GOD highly Lot lying with his daughters committed horrible incest Wee ought then to learne by them this profitable lesson that if so godly men as they were which otherwise felt inwarldly GOD sholy Spirit inflaming in their hearts with the feare and loue of GOD could not by their owne strength keepe themselues from committing horrible sinne but did so grieuously fall that without GODS great mercy they had perished euerlastingly How much more ought we then miserable wretches which haue no feeling of GOD within vs at all continually to feare not onely that wee may fall as they did but also be ouercome and drowned in sinne which they were not though through infirmity w●e chance at any time to fall yet wee may by hearty repentance and true faith speedily rise againe and not sleepe and continue in sinne as the wicked doeth All men haue not faith This therefore shall not satisfie and content all mens mindes but as some are carnall so they will still continue and abuse the Scriptures carnally to their greater damnation The vnl●arned and vnstable saith Saint Peter peruert the holy Scriptures to their owne destruction Iesus Christ as S. Paul saith is to the Iewes an offence to the Gentiles foolishnesse But to Gods children aswell of the Iewes as of the Gentiles he is the power and wisedome of GOD. The holy man Simeon saith that hee is set foorth for the fall and rising againe of many in Israel As Christ Iesus is a fall to the reprobate which yet perish through their owne default so is his word yea the whole booke of GOD a cause of damnation vnto them through their incredulitie And as he is a rising vp to none other then those which are GODS children by adoption so is his word yea the whole Scripture the power of GOD to saluation to them onely that doe beleeue it Christ himselfe the Prophets before him the Apostles after him all the true Ministers of GODS holy word yea euery word in GODS Booke is vnto the reprobate the fauour of death vnto death Christ Iesus the Prophets the Apostles

to be read in Churches in the time of the late Queene ELIZABETH of famous memory And since thought fit to be reprinted by Authoritie from the KINGS most Excellent Maiestie SAint Paul in many places painteth vs out in our colours calling vs the children of the wrath of God when we be borne saying also that we cannot thinke a good thought of our selues much lesse can we say well or doe well of our selues c. Our Sauiour Christ saith There is none good but GOD and that wee can doe nothing that is good without him nor no man can come to the Father but by him c. For of our selues we are crabtrees that can bring foorth no Apples We bee of our selues of such earth as can bring foorth but weedes nettles brambles briers cockle and darnell Wee haue neither Faith Charitie Hope Patience Chastitie nor any thing else that good is but of God and therefore these vertues bee called there the fruites of the holy Ghost and not the fruites of man Let vs therefore acknowledge our selues before God as wee bee indeede miserable and wretched sinners Of our selues and by our selues wee haue no goodnesse helpe nor saluation but contrariwise sinne damnation and death euerlasting which if we deepely weigh and consider wee shall the better vnderstand the great mercy of God and how our saluation commeth onely by Christ. Wee are all become vncleane but wee all are not able to cleanse our selues nor to make one another of vs cleane Wee are by nature the Children of Gods wrath but wee are not able to make our selues the children and inheritors of Gods glory Wee are sheepe that runne astray but wee cannot of our owne power come againe to the sheepefold so great is our imperfection and weakenesse In our selues therefore may wee not glory which of our selues are nothing but sinnefull To GOD therefore must wee flee or else shall we neuer finde peace rest and quietnesse of Conscience in our hearts For he is the Father of mercies and God of all consolation Hee is the Lord with whom is plenteous redemption He is the God who of his owne mercy saueth vs and setteth out his charitie and exceeding loue towards vs in that of his owne voluntary goodnesse when we were perished he saued vs and prouided an euerlasting Kingdome for vs. And all these heauenly treasures are giuen vs not for our owne deserts merits or good deedes which of our selues wee haue none but of his meere mercy freely He is the high and euerlasting Priest which hath offered himselfe once for all vpon the altar of the Crosse and with that one oblation hath made perfect for euermore them that are sanctified Hee is the alone mediatour betweene GOD and man which paid our ransome to GOD with his owne blood and with that hath hee cleansed vs all from sinne He is the Physitian which healeth all our diseases Hee is that Sauiour which saueth his people from all their sinnes he is that flowing and most plenteous fountaine of whose fulnesse all we haue receiued A Sermon of the saluation of mankinde by onely Christ our Sauiour from sinne and death euerlasting All the world being wrapped in sinne by breaking of the Law GOD sent his onely sonne our Sauiour Christ into this world to fulfill the Law for vs and by shedding of his most precious blood to make a sacrifice and satisfaction or as it may bee called amends to his Father for our sinnes to asswage his wrath and indignation conceiued against vs for the same But our iustification doeth come freely by the meere mercy of GOD and of so great and free mercy that whereas all the world was not able of their selues to pay any part towards their ransome it pleased our heauenly Father of his infinite mercy without any our desert or deseruing to prepare for vs the most precious iewels of Christs body and blood whereby our ransome might be fully paid the law fulfilled and his iustice fully satisfied So that Christ is now the righteousnesse of all them that truely doe beleeue in him Hee for them paid their ransome by his death Hee for them fulfilled the Law in his life So that now in him and by him euery true Christian man may be called a fulfiller of the Law forasmuch as that which their infirmity lacked Christs iustice hath supplied For the very sure and liuely Christian faith is not onely to beleeue all things of GOD which are contained in holy Scripture but also is an earnest trust and confidence in God that hee doeth regard vs and that hee is carefull ouer vs as the Father is ouer the Childe whom hee doeth loue and that hee will be mercifull vnto vs for his onely sonnes sake and that wee haue our Sauiour Christ our perpetuall aduocate and Priest in whose onely merits oblation and suffering we doe trust that our offences bee continually washed and purged whensoeuer wee repenting truely doe returne to him with our whole heart stedfastly determining with our selues through his grace to obey and serue him in keeping his Commandements and neuer turne backe againe to sinne Such is the true faith that the Scripture doeth so much commend the which when it seeth and con●idereth what GOD hath done for vs is also mooued through continuall assistance of the Spirit of GOD to serue and please him to keepe his fauour to feare his displeasure to continue his obedient children shewing thankefulnesse againe by obserui●g or keeping his commandements and that freely for true loue chiefly and not for dread of punishment or loue of temporall reward considering how clearely without deseruings wee haue receiued his mercy and pardon freely For as the holy Ghost doeth teach vs to trust in GOD and to call vpon him as our Father so did hee teach them to say as it is written Thou Lord art our Father and Redeemer and thy Name is without beginning and euerlasting GOD gaue them then grace to bee his children as he doth vs now It is euident that the true liuely and Christian faith is no dead vaine or vnfruitful thing but thing of a perfect vertue of wonderful operation or working and strength bringing forth al good motions and good workes Of faith he saith Hee that beleeueth in the Son hath euerlasting life but he that beleeueth not in the Son shall not see that life but the wrath of GOD remaineth vpon him And the same hee confirmeth with a double othe saying Verily verily I say vnto you Hee that beleeueth in me hath euerlasting life Now forasmuch as hee that beleeueth in Christ hath euerlasting life it must needes consequently follow that he that hath this faith must haue also good workes and bee studious to obserue Gods commandements obediently For to them that haue euill workes and leade their life in disobedience and transgression

conuert and be saued when they will themselues hee therefore that maintaines this Doctrine of Free-will or vniuersall and sufficient grace le ts loose the raines to all prophanesse wickednesse securiti● and licenciousnesse that the hearts of men can harbor Fifteenthly it placeth all men in an equall ballance and sutable condition it makes the Pagan and the Christian the godly and vngodly the Elect and Reprobate all alike since all of them may be aequally saued aequally damned if they will Now what can be more derogatory to Gods especiall and peculiar loue more discomfortable vnto all good Christians more aduantagious vnto Satanmore gratefull vnto all licencious persons or more pernicious to mankind it selfe then thus to plucke vp all the stakes and bounds of Gods aeternall fore-limiting and irremouable Decrees to throw downe all the hedges and inclosures of his more speciall loue to lay them common vnto all without distinction and so to place the saluation estates and spirituall conditions of all men in an aequipage which God himselfe and all Diuines haue rancked into different orders Sixteenthly it not onely takes away repentance and saluation it selfe but euen the very possibility and hopes of all repentance and saluation from the sonnes of men For if our conuersion saluation grace and glorie are thus suspended on our most impotent depraued vnconstant and perfidious wills what man can once be saued If it were past the power of our father Adam in his first and purest state to keepe himselfe from falling or his soule from ruine though hee had a power not to sinne needes then must it be impossible for any of the weake depraued progenie of Adam who haue a necessitie of sinning since his fall by any generall grace or power of their owne to raise conuert to keepe or saue themselues from endlesse condemnation into which they could not chuse but fall had they no supporter but themselues Were our graces portions saluation and inheritances in the tu●●lage or wardship of our wills alone what flesh what person could be saued Her then that thinkes himselfe secure in his owne possession let him imbrace this Free-will Doctrine and so perish with it but let all who would be sure of their owne saluation as it is onely alwayes sure in Gods custodie quite renounce it since the vndoubted ship wracke and damnation of mankinde is the vneuitable consequence the onely benefit that attends it Seuenteenthly it ineuitably depriues all Infants of saluation who want both knowledge to discerne and will for to desire it because they know not what it meanes Eighteenthly it reuiues the old Pelagian Tenent that a man may liue and keepe himselfe without sin For if men haue such an abilitie of will or grace as to conuert or change their hearts whiles they are held captiues vnder sinne and Sathans bondage which is the greater much more being thus rescued from the power of sinne may they keepe themselues vnspotted from it which is in truth the lesse if men may master sinne in its greatest strength much more may they totally suppresse it being wounded Nineteenthly it makes grace more ample then the Decree of Gods Election or the inward or outward meanes of grace God hath not actually Decreed to saue or call all men alike neither hath he tendred or purposed to offer effectuall or soule-sauing meanes of grace to all men this Scripture this experience witnesse and if it were not so I see no reason but all men should be saued all conuerted since Gods Decrees are true and neuer fall to ground for want of execution Either therefore wee must admit an vniuersall Election of all men vnto life a dreame an haeresie long since exploded by all reformed Churches or disclaime this strange Chymera of vniuersall grace a monster in Diuinitie else we must make grace more ample then Gods Decree of grace and so the effect more general then its cause which were a grosse absurditie Twentiethly it makes vniuersall or sufficient grace which is no true sauing grace the genetrix or parent of speciall sauing and effectuall grace which differs toto genere from it as an vnnaturall and strange production as togather grapes of thornes or figges of thistles Such as the mother is such is the daughter such as the cause is such is the effect such as the tree is such is the fruite that which is borne of the flesh is flesh and that only is spirit which is borne of the spirit Either then this vniuersall grace is sauing grace which cannot be for then all men should bee saued by it yea grace it selfe against all rules of reason should be the cause and author of it selfe or else it cannot be the author or procurer of true sauing grace which so farre differs from it both in kind and eminency Furthermore it baptizeth mans naturall freedome with the name of grace For what else is vniuersall grace but the the very naturall abilities of mans will If it be grace in truth as well as in name how then is it deriued vnto all men in the same Geometricall proportion or degree when as all other graces are peculiar vnto some and vnaequally distributed vnto most that haue them There is not a text in Scripture not a Pelagian or Arminian now in nature that can shew me either warrant or example of any one sauing or common grace that was euer yet in the same aequality conferred vpon all men and shall wee begin to ●orge such graces now But to passe on further and to search into the very depth and bottome of this praetended grace I would demand of any Arminian this one Quaere Whether this vniuersall sufficient grace which I take to be nothing else but a power or facultie in the will to regenerate and transforme the soule or to embrace Christ Iesus and apply his merits when the Gospell offers them be a natiue and inherent faculty of the will or onely an aduentitious acquisite or infused quality not borne not produced with it If the former onely it is verily then no grace but nature if the latter then it must either bee an acquisite deriuatiue or an infused quality If acquisite either by art or industrie of our owne then it can be neither vniuersall nor sufficient it being proportionably originally on none acquisitely in few since few men seeke it fewer purchase it If deriuatiue not from our Parents not from Adam for then it were not grace but nature not from Christ or from his Spirit for they deriue grace only to their liuing and beleeuing members not generally vnto all that by meanes which are neither cōmon nor effectuall vnto all not immediatly If by infusion only without meanes I pray what Scripture proues it if any then shew it if none let none beleeue it But if it be thus generally infused then tell me how or when whether with the soule or after it whether in the embrio infancy