Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	day_n	great_a	holy_a	12,790	5	4.8317	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20191	A pastime for parents: or A recreation to passe away the time; contayning the most principall grounds of Christian religion. By Arthur Dent preacher of the word of God at South-Shoobery in Essex.	Dent, Arthur, d. 1607.	1606 (1606)	STC 6622; ESTC S116342	31,603	114

Where the first person in trinitie is pointed vnto Then it is sayd this is my beloued sonne There the second person is at Thirdly it is sayd that the spirit of God descended and lighted vpon him like a done Which plainlie noteth out the third person which is the holy Ghost and thus you see how y e scriptures doe auouch a plaine distinction of persons as wee say a trinitie in vnitie a vnitie in trinitie Father Yet I cannot by any reason discerne but if euery person be God then there must needs be three Gods Child We must not in this case consult with reason but simply beléeue the Scriptures though wee cannot comprehend by humane reason the manner or rather mistery of this matter For it far excéedeth all humane reach and capacitie Father Is not one person in trinitie greater then an other as the Father greater then the Sonne and the Sonne greater then the holy Ghost Child No for the persons be coequall coeternall and coessentiall Father How vnderstand you that worde coessentiall which the learned call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Child The persons in trinitie are called coessentiall not because they are only of like essence as wée sée the particulars of the same kind to be in naturall things as in thrée apples growing together in one and such like but because they are indéede one and the selfe same simple essence Therefore the persons of the deitie cannot without blasphemie be said to be onely coherent together in substance or onely of like substance Father Is it not necessarie that Christians should be well grounded in the knowledge of this vnitie of the Godhead and the distinction of the persons Child Yes verely For many errours and heresies haue growen in the world about these points Father Doe you not beleeue that the euerlasting God hath made heauen and earth and the sea all things in them contained Child Yes they are all the works of his hands Father How did he make them Child By his word As it is written Through faith wée vnderstand that the world was ordained by the word of God Father Whereof did hee make the world and all things in it Child Of nothing As it is written The thinges which wée sée are not made of things which did appeare Father To what end did God create heauen and earth Child To set forth his glorie Father Hath not God as greate a care for the conseruation of the world and all particular creatures in it as euer he had to create them Child Gods care is no lesse for the conseruation of the creature then first it was for the creation For as in great wisedome he made them all So in as great wisedome hée doth preserue thē al He is not as a carpenter which hauing built a house afterward taketh no more care of it Father Do you not thinke that God also created the Angels Child Yes they also are the workes of his fingers Father When did he create them Child In the beginning when he made all other creatures Father In which of the sixe dayes were the Angels created Child That is a curious question and I can giue you no certaine answere vnto it but it is most likely and probable that it was in the sixt and last day when man was created after Gods owne image For the Angels carry the greatest Image of God in them Father What is an Angell Child An inuisible spirit Father Our Lord Iesus saith that God is a spirit What difference then make you betwixt God and an Angell Child The difference is excéeding great For God is an infinite spirit the Angels are but finite GOD is the creator the Angels be but creatures and although they bée very glorious creatures yet God doth infinitly excéede them in glory Father Do not the Angels of all other creatures come nearest vnto the nature of GOD and furthest excell the nature of man Child The angelicall nature doth exist as a meane betwixt God mā although far nearer the lower then the vpper extreame Participating somewhat of each nature hauing had a béeginning as man and yet being immortall with God consisting of matter and forme as doth a man yet voyde of all mixture as God Subsisting in some matter subiect as a man yet being incorporeall as God Ignorant of some things as a man yet of wonderfull capacitie and knowledge as God and in a word being euery way finit as a man yet perfect in all respects as God Father As you haue shewed me the proper attributes of God so also shew the proper attributes of the Angels that so wee may more clearely discerne their glorious nature Child The Angels haue essentiall attributes proportionable though not comparable to those in God For Gods absolute vbiquitie they haue successiue vbiquity for the eternity of God they haue immortalitie for his most simple nature they haue a most thin subtile essence for his omnipotency they haue great power and might Father How proue you that the Angels haue so great power and might Child Out of the Psalme Where it is said Praise the Lord ye his Angels which excell in strength And againe out of the Booke of the Kings Where wée read that one Angell in one night did destroy the whole army of Synacherib Kinge of Assiria being an hundred fourescore and fiue thousand Father What thinke you of the agilitie and swiftnesse of Angels Child I thinke by reason of their agile and thinne substance being far more subtile and thin then the ayre it selfe that they glide thorow the ayre with vnconcernable swiftnesse and can bée any where in a moment as God is alwayes euery where Father What is your reason Child My reason is this we sée by daily experience that the sun being a visible body doth fetch the whole compas of the heauens in foure twenty houres and it is well knowne to all y e learned that the circle or circumference of the sun doth by many degrées excéede the circle or globe of y e whole earth néeds therefore must the Sunne bée caried in an vnspeakeable swift motion farre passing the musket shotte for else how could it goe through his whole spheare in 24. houres as we sée it doth then consequently it followeth that the motion of Angels must néedes bée much swifter then that of the Sunne because they are of a more thin agile aiery and inuisible nature Father Can an Angell be in many places at once Child No but in a minute of time they can be any where as I said before Father What say you to the knowledge and vnderstanding of Angels Child I say that it is excéeding great in all things far passing all knowledge of men though neuer so learned skilful Father Doe the Angels know all things Child No they are ignorant of some things as of mēs particular thoughts of some things to come of the last day and of the essence of God Father What

all this without any mingling or growing together of our persons and substance with his for as the vnion of the faithfull one with another as members of one body is not by any reall mingling or growing in theyr persons together but by the bond of the spirit so it is in this our spirituall coniunctiō with Christ Father Sith the Sacraments are seales as you say tell me what it is that they seale vnto vs Child The Sacrament of Baptisme sealeth vnto our consciences the remission of sinnes which is the first part of our iustification The Sacrament of the Lords Supper sealeth Christs righteousnesse which is the second part of our iustification and to say all in a word whatsoeuer the holy Ghost teacheth by the Gospell the sacraments doe confirme and seale the same vnto vs but especially that our whole saluation standeth in the onely sacrifice of Christ offered for vs vpon the crosse Father Which be the principall vses of a sacrament Child There be seuen principall ends and vses of a Sacrament Father Which be they Child First to be seales of the new couenant betwixt God vs. Secondly to assure vs of y e truth of gods promises Thirdly to vnderprop the weaknesse of our faith Fourthly to seale vnto our consciences the certaintie of the forgiuenesse of sins Fiftly to distinguish the Church from Infidels heathen as it were by certaine visible markes and brands Sixtly to witnesse our loue and fellowship one with another and therefore they are as it were the bands of the Church Lastly to put vs in a fresh memory of the sufferings of Christ and the benefits which we haue by his death Father Are our Sacraments of the new couenant the same with those of the old Child They are the same in substance for the same Christ the same faith the same promises and the same hope of eternall life are contained vnder both the couenants but the signes were changed according to the circūstance of time some other differences there be in regard of rites clearnesse nomber and time Rites because their outward forme of administration was diuers from ours clearenesse because that which was obscurely shadowed is now clearely reuealed Nomber béecause they had a great multitude of Sacramentall figures wée as few in number as effectuall in signification as may bée In time because there is nourished in them the faith of Christ to come and ours confirme vnto vs the faith of Christ which is already come and hath accomplished all things which are necessary for our redemption Father How many parts be there of a Sacrament Child Two that is to say the outward signe the inward thing signified Father What is the reason that God vseth outward signes Child Because of our babishnes dulnes in conceiuing of heauenly things for if we were altogether spirituall and angelicall wée should not néede such grosse elements but séeing our spirit is drowned in our body and our flesh doth make our vnderstanding dull therefore the Lord is content to apply himselfe to our capacitie and to teach vs by visible signes and sensible things as sometimes he did Abraham Gideon Ezechiah other his most excellent seruants for this cause the sacramēts are as it were mirrors or glasses wherin we may behold the riches of the grace of god which he bestowed vpon vs wherin also God doth more expresly in a more visible manner testifie his loue good will towards vs then by his word Father Which is the outward signe in baptisme Child Water Father Which is the inward thing signified Child The washing away of sin by the blood of Christ Father Which is the proper end of Baptisme Child The proper end of baptisme is that by this solemne and holy action wée might be knowen by the testimony of men and angels to bée in the number of y e visible Church Father Expresse your mind more fully touching the end and vse of Baptisme Child Baptisme is ordained of God not only to bée a sacrament of our regeneration new birth of the burial of the old man but also to bée a visible testimony of our admission into the houshold of god which is his Church for in baptisme we do giue our names to god put on his liuery coat cognizance and take the oath of allegiance to be true subiects to y e crown of heauen to set our selues with al might and maine against the enemies of our Lord king that is the world the flesh the diuill to bée all for him y t is for his credit and honour not regarding our selues so we may bring glory to him whose we are to whom wée haue sworne allegiance giuen vp our selues wholy to serue him faithfully as our speciall good Lord and master Father Is there not yet some further vse of baptisme besides this you haue spoken of Child Yes there is yet somewhat more for Baptisme is a seale of the couenant betwixt God vs for in Baptisme a couenant is made betwéen the Lord and the party baptised solemnly in the assembly of the Church In which couenant God for his part promised Christ with al blessings that come by him as that he wil be our God forgiue vs our sins remēber our iniquities no more c. The partie baptised for his part entreth himselfe as a couenant seruant vnto God promiseth faithfull seruice with a renouncing of sathan sin and whatsoeuer is against the honor and glory of God and so standeth bound to these couenants and conditiōs Then this couenant being thus solemnly made betwixt God his new seruant is forthwith sealed by the sprinkling or dropping on of water and thus you sée that Baptisme doth confirme and seale the couenant betwixt God and vs. Father But yet wee see there be very few that haue any care to keepe couenants and to performe that solēne promise which they haue made in baptisme before many witnesses yea before God and Angels Child The greater is their condemnation assuredly they shal one day know to their rost what it is to dally with God and to breake couenants with so great a king as all they doe which follow their owne wayes their owne lusts not regarding the commandements of God Father What is the reason that infants are baptised sith they can make no profession of faith and repentance Child There be foure reasons hereof First because they are the séed of the Church Secondly because they are within the outward couenant Thirdly because the promises belong vnto them Fourthly because of such is the kingdome of heauen For to bée borne in the wombe of the Church is vnto infants in stead of faith and repentance for faithfull parents do according to the condition of the couenant apprehend the promise both to themselues their children though not all for wée must leaue vnto God his secret iudgements Father Hauing thus far spoken