Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	day_n	great_a	see_v	4,001	5	3.3205	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

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

vnto them When yee pray say Our Father which art in heauen c. So that Christ gaue them this prayer not onely to vse the prescript forme thereof but also to frame all their prayers sutable to the same ● Secondly The br●uity hereof containing but ●●●e and those short Petitions It pleased Christ in his wisedome to make it briefe and short for these three causes 1 That it might be sooner learned and better kept 2 That it might bee often repeated ● and not wearisome 3 That it might take away all excuse ● from those that in any respect neglect prayer Thirdly The excellencie hereof ● and that is double 1 In respect of the Author it was made by Christ himselfe who is the wisedome of the Father 2 In respect of the Subiect for it containeth in it though neuer so short whatsoeuer is necessarie for Gods glory our present good and euerlasting comfort Fourthly The necessity hereof it is as necessary to the Christian soule as a Castle or Bulwarke to the Citie This Prayer whereof I haue spoken containeth in it generally three things First a Preface Secondly Petitions Thirdly a Conclusion The Preface is set downe in these The Preface words Our Father which art in heauen The Preface consisteth of ● parts The first part concerneth our own selues in these words Our Father The secōd part The second part of the Preface concerneth God in these words Which art in Heauen The first part of the Preface concerning our selues containeth in it two things First a Duety Secondly a Prerogatiue First a Duety in this first word Our In this word Our we are taught Our Note what loue care and affection should raigne in the members of the Mysticall Body Wee should pray for the whole Body of the Saints as well as for our own soules The eye séeth not for it selfe alone but for the good of the whole body the hand laboureth not for it selfe alone but for the whole body So should we craue all comfortable Graces for our Brethren and for the whole Body of Christ Iesus as well as for our owne selues Secondly a Prerogatiue in this word Father By Father héere is not onely vnderstood Father the first Person of the Trinitie but the whole Trinity For as God is said to be our Father in respect of Creation Redemption and Preseruation So the whole Trinity haue their parts in them all Againe the name of Father when it is put with any other Person of the Trinity is taken personally that is for the first Person of the Trinity but whē it is put with his creatures it is taken essentially for the whole Trinity So that in Christ our Mediatour Wee that were by nature the children Ephes ● 3. of wrath are become the Sonnes of GOD and Heires of eternall Life And this is the great prerogatiue of the Children of GOD. To bee the sonne of a mighty Monarch Note and great Prince is high eminence but to be the Adopted Sonne of God vnspeakable is the excellency of this title Vses Herein the loue of God doth first appeare vnto vs Behold what loue the FATHER hath shewed on vs 1. Ioh. 3. 13 that wee should bee called the Sonnes of GOD. Secondly by this word Father our faith is much strengthned in our prayers for we pray not to an inexorable iudge but to a merciful Father who can deny vs nothing as we may comfortably reade Mat. 7. 9 10 11. Thirdly wee haue good warrant to call God Father and it is no impudency so to doe for we haue Gods promise You shall be my people and Ezek. 36. 28. I will bee your GOD Wee haue Christs warrant When ye pray say Luke 11. 2. Our Father And wee haue the holy Ghosts instruction Rom. 8. 1● Yee haue receiued the Spirit of Adoption whereby we cry Abba Father Fourthly if God be our Father then let vs haue a continuall care like good children to giue him his due loue and deserued honour as hee calleth for the same of vs in the Prophet A Sonne honoureth his Father Mal. 1. 6. and a Seruant his Master If I bee a Father where is then mine honour and if I be a Master where is then my feare Thus much of the first part of this Preface The second part of this Preface The secōd part concerneth God in these words Which art in Heauen This second part concerning God containeth in it a double description First A description of the Maiestie of God Secondly A description of the Habitation of God The description of the Maiesty of GOD in these words contained Which art is double First A description of his Immutability Which art Which are Note The Lord in his Essence is immutable and in his Attributes without shadow of change the Lord therefore sending Moses to Pharao bad him say Exod 3. 14 on this manner I AM hath sent me And as God is thus immutable in his Essence and Attributes so is hée immutable in his Word Heauen and Mat. 24. 35 earth shall passe away but my Words shall not passe away And this is a Doctrine of much comfort that the Lord in his Word and Promise is vnalterable and without mutabilitie or change Secondly A description of the Eternity Note Which art The Lord is to day yesterday and the same for euer Hee was before all beginning and shall neuer haue ending Hee was not in time neither shall Hee end in time but remaineth the same ror euer Thirdly A description of Gods habitation in these words In heauen In 〈…〉 en We are here to know that God cannot properly be said to bee in a place because he is an infinit and incomprehensible Spirit Hee is in heauen by his glory in earth by his mercy in hell by his vindicts and in the depth of the seas by his miracles Behold the 1. King 8. 27. heauens and the heauens of heauens are not able to containe the Lord. Heauen is his feat earth is his footestoole c. Yet the Lord is said to bee in heauen as Psal 2. 4. But hee that dwelleth in heauen shall laugh them to scorne and Psalm 113. 5. Who is like to the Lord our God that hath his dwelling on high that is in heauen and Psal 123. 1. I lift vp mine eyes to thee that dwellest in the heauens God is said especially to be in heauen for these foure causes First because his glory is most ● manifested in Heauen euen as the seate of the soule the head and the heart may bee said to bee because the soule is most seene there though it be not in any one place of the body included so the Lord is said to be in heauen because his glory doth there most appeare Secondly because heauen is the ● place where Christs Body is and heauen is the Palace of Angels and Court of Saints where they behold the glorious face of

his appearance in glory Thus much concerning the second Petition The third Petition Thy will bee The third Petition Will. done in earth as it is in heauen The will of God is double First An hidden will which is the immutable purpose and decree of future euents Which will is alwayes done neither can it bee changed or altered by any My counsell shall stand and I will doe whatsoeuer I will Esay 46. 10. Neither can any resist this Will as Prou. 21. 30. There is no wisedome no vnderstanding no counsell against the Lord. Secondly the Will of God is taken metaphorically for whatsoeuer both declare his Will and procéed from the same as his Precepts Counsels and Lawes which the Apostle calleth the Good will of God Romans 12. 2. and this Will is called the Reuealed Will of God because it is reuealed vnto vs by his Word Of this Will wee reade Psal 103. 21. Praise the Lord all yee his seruants which doe his will that is his Commandements this is the Will which wee pray may bee done So that in this Petition we desire these three things First to deny our selues and our Thy Will owne wils and to doe the will of God and to submit our wils to Gods will as well in aduersity as prosperity Secondly to doe it without delay In earth while wee are vpon the face of the earth breathing Thirdly to do it as the Angels doe As in heauen it in heauen that is zeaiously readyly carefully and sincerely The Cherubins haue sixe wings two to couer themselues from the face of the Lord two to couer their feete from men and two to fly withall and to doe the will of their Creator as Psal 103. 20. Euen as These words As it is doe not here signifie equality but similitude as some imagine because we cannot doe the will of God so p●● fectly as the Angels doe yet in my iudgement we ought to striue for perfection and resolue perfect obedience to his will These therefore faile in the performance of this third Petition First the Papist that doth imagine he hath Frée-will to doe that which is good Secondly they that follow their own will either in life or iudgement Thirdly they that will not with patience submit their wils to Gods will in aduersity Fourthly they that post off their obedience till their death-bed and refuse to giue their whole life to the doing of Gods will on earth Fiftly they that are contented with imperfect obedience taking men and not Angels for their example Sixtly they that are luke-warme in the seruice of God and not zealous Seuenthly they that seeme to doe Gods will and doe it to bee seene of men as Hypocrites and doe it not sincerely Thus much concerning the third Petition The fourth Petition Giue vs this The fourth Petition day our daily bread Giue Wee are taught from hence Giue to séek our food and maintenance from God for hee is Lord and giuer of all good things Ob. The rich man that hath plenty Ob. néedeth not to call vpon God in this Petition Ans Answ Rich men if they want Gods blessing they haue nothing but want in effect all Rich men therefore dayly must haue this word Giue in their mouthes notwithstanding their abundance and that for these two causes First that God would preserue that which they haue for many of rich doe soone become poore by fire water théeues c. Secondly that God would blesse it vnto them for a chip yea a stone will nourish life as well as bread if Gods blessing bee not vpon it therefore it is called the Staffe of Bread Esay 3. 1. Take away a Staffe from an old man and he falleth so take away Gods blessings from the bread and it is vnprofitable This day The Lord will haue vs This day pray for the present day and not for longer time for these thrée causes First that hereby wee may bee brought to depend vpon his continuall prouidence by faith from day to day thus hee dealt with Israel for Manna Exod. 16. Secondly that we may hereby lay aside our excessiue care and prouision for the things of this life Thirdly that hereby wee may bee brought to see the vncertainty of our liues that wee cannot promise to our selues so much as to morrow as wee may read in Iam. 4. 14. To day therefore we begge our dayly bread to morrow it may be we shall haue no néed of this Petition Our Though this bread bee the Our Lords gift yet for these two causes it is called Our First to shew vnto vs that in Christ wee haue right and interest in the good creatures of God as in the 1. Corinth 3. 22. Yee are Christs and all things are yours God hath giuen vs Christ and in him all things they are but vsurpers that receiue them out of Christ Secondly to shew that that bread is onely Our which we obtaine from God by diligent paines in a lawfull vocation Daily Because our liues cannot Dayly continue without a dayly supply of these necessaries as by commen experience we doe finde Bread By bread is meant here by Bread the figure Synecdoche all things necessary for this ●●p●●a●● life as meat drinke cloth peace liberty c. so it is taken in Genesis Thou shalt 〈…〉 eate thy bread with the sweate of thy browes that is thou shalt get thy liuing by labour and the sweate of the browes So that in this Petition we desire these three things First that God would in Christ vouchsafe vs all things necessary for the maintenance of this mortall life Secondly that Hee would blesse our paines and labours in our vocations to this end and purpose Thirdly that he would giue them vnto vs at such times and so often as natures necessity requireth which is dayly and hourely These therefore faile in the performance of this fourth Petition First they that attribute to the creature vertue of refreshing which commeth méerely from the blessing of the Creator Secondly that distrustfully hoord vp for time to come as the foole Luk. 12. 19. Soule take thy rest for thou hast goods layd vp for many yeeres Thirdly they that eate not their owne bread as Vsurers Theeues Cheaters Deceiuers Lyers c. Fourthly that idly spend their dayes without paines and labour in a lawfull Vocation Fiftly that pray for superfluous things and for whatsoeuer is more then necessary Sixtly that depend not vpon Gods Prouidence euen for the least things as a morsell of bread Seuenthly that are couetous and not contented with that which they haue more or lesse If we haue wherewith to bee cloathed and fed in the feare of God let vs therewith be content Thus much concerning the fourth Petition The fifth Petition And forgiue The f●●●h P 〈…〉 〈…〉 e ●● vs our trespasses as wee forgiue them that trespasse against vs. Our sinnes are called debts in the Gospell of Luke 11. 4. in regard of

but the iudgements of the Lord and the Lord will bee with you to preserue you if you doe iustly but to confound you if you doe vniustly wherefore now let the feare of the Lord bee vpon you take heede and doe it for there is no iniquity with our God nor respect of persons nor receiuing of rewards O that this gracious counsell were entertain'd of the Iudges of this land then wée should not heare of so many complaints in our Land as we doe then we should not haue cause to complaine with the Prophet That iudgement Esay 59. 14 is turned backward and iustice standeth a farre off that truth is gone and equity no where to bee found then we should not haue so many begger'd by the Law as dayly are Law was neuer made to vndoe men but to compell men to doe well it was made to curb the vnruly but not to begger the innocent it is growne to this saying now a dayes I had rather lose it being my right then go to law for it why what is the cause O because of rack● fees close bribes and the perpetuity of attendance Iudicate secundum iustitiam Iudge iudge O ye sonnes of men according to righteousnesse let your iudgement be in veritate in truth be in iudicio in iudgement be in iustitia in righteousnesse I pray God it may neuer be sayd of our Iudges of England as once was sayd of the Iudges of Israel The ●say 57. Lord looked for iudgement but behold oppression for righteousnes but behold a crying Let there not be found in a Land where the Gospell dwelleth such Iudges 1. King 2. 1 as were those that killed innocent Nakoth Let none be like the sonnes of Samuel 1. Sam. 8. 3. That turned aside after lucre and tooke rewards and peruerted the iudgement The duty of Iudges is notably set downe in Exod. 23. Thou shalt not receiue a false tale Thou shalt not ouerthrow the truth for the multitudes sake Thou shalt not ouerthrow the right of the poore in his suite Thou shalt keep thee from a false matter Thou shalt take no gift for the gift blindeth the wise and peruerteth the words of the righteous And this charge is continued in Leuiticus Leu. 29. 15 Yee shall not doe vniustly in iudgement Thou shalt not fauour the person of the poore nor honour the person of the mighty but thou shalt iudge thy neighbour iustly A Iudge must be Scientia potens and Judi●is officium Virtute valens i. Able in learning and zealous in liuing by the one he shall discernere inter allegata Discerne betwixt causes propounded by the other disrumper● iniquitatem without hinderance punish and confound all manner of iniquity In all your iudgements let these be● aymed at the glory of God the righting of wrong the suppression of euill and the maintenance of truth Be zealous for the glory of our God and let the good lawes that are be duly and impartially executed It was a great commendation that was giuen to Selcucus Gouernour of Selcucus the Locretians who hauing made this Law against whoredome That whosoeuer committed the act should lose both his eyes his sonne being taken in the fact was not pardoned though the Citizens begged it earnestly but hee caused one of his sonnes eyes to bee pulled out and one of his owne eyes So hee shewed himselfe a mercifull Father and a iust Iudge O that wee had the like Lawes against this and the like most odious offences and that they were as strictly executed that many hereby may bee saued from Tophet The Lord guide that honorable assembly in Court of Parliament that they may all ioyne with one voyce and spirit for the banishing of Popery the reforming of iniquitie and maintaining and countenancing of the Word of Truth and painfull Preachers of the same And you my Honourable Lord as you haue begunne well in reforming many foule abuses in this Citie so in the zeale of the Lord Prosper Psal 45. with your glory ride on with the Word of Truth Meekenesse and Righteousnesse and your right hand shall teach you terrible things Thus am I bold to cast in among you the silly myte of my counsell meerely of Christian charitie that ye may neuer taste of the wofull damnation of Tophet The third part of the description of The third part He hath made it deepe Tophet is set downe in these words He hath made it deepe Many from these words doe goe about to proue the locall place of Hell concluding it to be below as from the signification of Sheol also Sheol is taken for a Pit or Graue Sheol or Hell the state of the dead the place of the damned spirits In the Scriptures sometimes it is taken for the Graue and sometime for Hell so is HADES also The Septuagint translating the Hebrew into Greeke and expressing there the sense of Sheol vsed HADES both for the death of the body in the graue and of the Soule in hell Mercer vpon Genesis saith That Mercer in c. 37. Gen. the proper signification of Sheol is to signifie all places vnder the earth and not the pit or graue alone whereupon it is euery where opposed to heauen which is highest of all Hell is called by the name of Abyssus Abyssus in the Scriptures which signifieth a deepe and vast gnife vnder the earth a bottomlesse pit into which the diuels Luke 8. Reu. 20. feare to bee sent and where they are chained and bound when it pleaseth God From which Abyssus there is an ascent to the earth no descent lower Reu. 9. 2. and 11. 7. and 17. 8. and therfore helf suspected to be beneath Because Tophet is here sayd to be Nic. de Lyra in Esai profunda deepe Nicolaus de Lyra putat esse circa centrum terrae Thinketh that it is about the centre of the earth The Apostles that preached to the Iewes vsed the word Gehenna from the Hebrewes which they well vnderstood and Saint Iames writing to the Iewes sayth The tongue is inflamed of Gehenna of hell but the rest of them that preached to the Gentiles vsed the word HADES which name was knowne vnto them and they tooke it to be a place vnder the earth where the wicked after this life were punished Tartarus which is vsed for hell is Tartarus Hesiod in ●●●●goma so farre vnder the earth as Heauen is aboue the earth saith Hesiodus The Poet speaking of it sayth Tartarus ipse bis patet in praeceps tantum id est Tartarus is twice as deep as Heauen is high The Rabbines hold hell to be below Rab. Abr. in cap. 2. ●o●e as Rabbi Abraham saith Sheol makom c. Sheol is a deepe place opposed to Heauen which is on high And Rabbi Leui saith Sheol hi mattah Rab. leu in cap. 26. ●o c. Sheol is absolutely below and is the centre The Scriptures also place hell below Esay 14. 9. Sheol beneath