Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	hold_v	zeal_n	zealous_a	37	3	9.0886	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15859	Speculum Christianum or, A Christian suruey for the conscience Containing, three tractates of that eminent, graue, and learned diuine, maister Hierome Zanchius. 1. Of the end of the world. 2. Of the perseuerance of the saints. 3. A summarie abridgement of his protections. Englished for the good of Gods church, and for a warning to wicked and impenitent men. By H.N.; Speculum Christianum. English	Zanchi, Girolamo, 1516-1590.; Nelson, Henry, fl. 1614.	1614 (1614)	STC 26121A.7; ESTC S111786	125,039	404

to loue for euer And so Gods loue is not only euerlasting but perpetuall 19 This loue of God is the fountaine of our saluation because from thence it commeth to passe that he hath praedestinate vs to life aeternall in Christ that he sent his sonne into the world that he hath called vs effectually by the preaching of the Gospel that hee forgiueth our daily sinnes that finally hee will bestow vppon vs fully life aeternall 20 The loue of God to-vs-ward is called by the Prophet Zeale for that it is as the loue of the husband towards his wife that is most feruent therefore intermixed with carefulnes and dolour with carefulnes least any aduersity should happen to the thing beloued and dolour if it happen 21 Zeale also wherewith God also is zealous that is feruently loueth his owne glory is the cause efficient of our saluation For he could not indure that ouer and besides the Reprobate the Elect likewise should be held perpetually as Captiues in the handes of Sathan for that this did crosse Gods glory Therefore the zeale of the Lord to wit wherby he hath and doth loue both vs and his owne glory so ardently hath effected this that is was the cause of our saluation by Christ both obtained and preserued 22 Saluation and life aeternall can fall to none but to such as are elect to saluation and life aeternall Mat. 10. 25. Rom. 8. Therefore none can be ascertained of his saluation vnlesse hee be made certaine of his aeternall and immutable election to life aeternall 23 Euery one is bounden certainly to beleeue that he was elected vnto saluation and life eternall in Christ by God before the world was made which is at large demonstrated in cap 7. of this Treatise 24 Now that euery one may perswade himselfe hereof there bee certaine rules deliuered partly a priori as they terme it or from the causes partly a posteriori deduced or from the effects And this is also handled in the 7. cap. of his Tractate 25 Chri●t according to the purpose both of his fathers and his owne will neither praied nor suffered but for the Elect onely which is prooued fully by many places of Scripture 26 None can bee endued with true faith in Christ vnlesse he bee elect in Christ to aeternall saluation as is by many places of Scripture confirmed cap. 7. Whosoeuer therfore doth feele himselfe enritched with true faith in Christ let him conclude that he is in Christ ordained to life eternall 27 Whosoeuer is endued with a true and liuely faith may perceiue and doth perceiue that he truly beleeueth in Christ therfore a beleeuer may be made certaine of his Election to life aeternall 28 The doctrine of Praedestination As to the Elect nothing is more soueraigne so to the Reprobate by their owne default nothing is more pernicious For although they take offence at it yet for the others sake it is to be preached 29 Out of the rich treasures of Christ so much each one hath and possesseth how much he receiueth and draweth out by faith Whosoeuer therefore can truly beleeue that he hath been elected in Christ from aeternity vnto life euerlasting hee is elected The Summe of the fourth Chapter of the Tractate touching Christ our Aduocate contained in foure propositions CHrist is the Aduocate of the Elect onely that of all which Io 17. Ro. 8. 1. Io. 2. Ang Tract 41. in Ioh. haue beene from the beginning of the world and shal be to the end 2 Christ also is the propitiation onely for the sinnes of the Elect of Euseb Hist Ecelts l. 4. c. 15. the whole world therefore is hee their aduocate only So the Church of Smyrna to al the parishes of Paul saith Christ did suffer for the saluation of all the World which are to be saued but the Elect only are saued So Ambros● To. 2. de fide ad Gratianum lib. 4. c. 1. If thou doest not beleeue he descended not for thee hee suffered not for thee Therefore he suffered onely for t●e beleeuers 3 The world is sometime taken for the whole World and all men as well Elect as Reprobate somtime Gen. 18. 22. Gal. 3. Psa 44. Ioh. 12. Ro. 5. 2. Cor. 5. Col. 1. Hab●t erge populus Dei plenitu●inem suum Am●r ibid. for the more principall part to wit the Elect some-time for the worse part of the World that is the Reprobate The Author also of the Booke de vocatione Gentium lib. 1. c. 3. doth declare by examples of many Scriptures often-times for a part of the Earth the whole Earth for a part of the World the whole World for a part of men all men to bee nominated and this as well touching the wicked as the godly Therefore when he saith that Christ is the propitiation for the sinnes of the whole World we are not enforced by the name of the whole World to vnderstand vniuersally all men 4 There is a difference between the worke of our redemption and the force or fruit of our redemption for the first is once done the other is eternall extending it selfe as well to them which were from the beginning of the World euen before the worke of our redemption was accomplished as to them who after the worke of our redemption effected shal be to the end of World 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly the effecacy of redemption propitiation nothing therefore doth let but that Christ hath beene and is perpetually the Attonement for the sinnes euen of them which were elected euen from the beginning of the world The Summary of the Questions whether Remission of sinnes once obtained can againe be made frustrate comprised in fourteen Conclusions THE whole course of the Gospell is contriued in this summe that it might perswade vs which beleeue in Christ that our saluatiō is firme constant that is in Christ If therefore any shall say that Remision Ioh. ● 5. M● 7. 16 Ro. 11. of sinnes once obtained by consequent fals can bee made frustrate in the Saints hee doth ouerturne the whol scope the Gospell nunquam in nemine ●b nullum ●ecca●um fit irrita remissio Zanch. Read Esai 38. 44. Mich. 7. 2 Onely by an absolute relapse from pietie to impietie the remission of sinnes past once obtained can be done away but this relapse the true Saints and Elect are not incident vnto Therfore in them forgiuenes of sinnes cannot be frustrate 3 In the Reprobate true Remission of sinne ●neuer tooke place therefore it can neuer in them bee frustrate Wherefore in none 4 For the bloud of Christ by Pro omnibus sufficientèr pro electis t●●tumefficacitèr Z●nch ex Scolasticis Pro ●mnibus illis electis ex Augustino Iohn 17 1. Ioh. 2. Ro. 8. Aliqua luce mentes illuminat nùnquam iamèn paenetrat illorum corda Zanch. Iohn 1. which alone remission is ate●i●ued is not according to the purpose of GOD and indeed shed out for the Reprobate

the Father hath reserued in his owne power Mat. 24. Of that day and hower c. A certain Bishop also in Augustins time by name H●sychius did seeme to hold That although none could know of the day and hower of the Lords comming as the Lord had ●a●d yet a set time and space of yeares might bee limited from the comming of Christ in the 〈◊〉 ●ntill his second comming and therefore 〈◊〉 〈◊〉 Christians to finde out this time And of this point he writ to Augustine To. 2. Ep. 79. Besides other places of Scripture which he abused for this opinion that place of Daniel cap. 9. of 70. weekes was one For that place might be vnderstood of the time intermediate betweene the comming of Christ in the flesh and his second comming or at least by proportion it might be collected That as from the time of the formes prophecy of Daniel vntill the first comming of Christ there went betweene 70. weekes of yeares so likewise from the time of the first comming vnto the second there should interpasse 70. weekes of yeeres From thence therefore there might be gathered the certaine time vntill the end But Augustine teacheth that the place of Daniel can in no wise be vnderstood of the second comming of Christ Hee that listeth let him reade the other Testimonies of scripture which Hesychius abused for the 〈◊〉 of his opinion and then let him reade Augustines answeres to the seuerall places Epist ad Hesychium 80. To that which the Lord spake to his Apostles Act. 1. It is not for you to know the times and seasons c. this answere Hesychius returned That only was spoken to the Apostles for hee would not haue them to know for that hee would not haue them witnesses of the consummation of the World but onely of his Passion and Resurrection but yet his will was that else wee should acknowledge the time of the end of the world And to this effect he wrested euen that answere of Christ to the Pharisees wherein hee reprehended them saying You know how to discorne the outward appearance of the skie but you know not the time of your visitation This Bishop did interpret this sentence of the time of the second comming of CHRIST whereas Christ spake of his first comming Summarily Augustine concludeth That by no place of Scripture it can bee gathered when the time of the end of the world shall be or that Christians may make inquirie seeing it is written and spoken to all It is not for you to know the times or that it can be knowne of any mortall man seeing it is written Of that day and houre that is of the Lord returne no man ●noweth So Grogorius Papa from the corrupt conditions of his time and the strange wonders seen in his age was often accustomed to say That his Age was not farre distant from the end of the world But hee likewise was much deceiued Now I proceed to the men of our owne Age. Many and those learned and religious men haue thought ●●though no ●●t time can be appointed betweene the first and second time of Christ yet by probable co●●●ctures it may howsoeuer be known and discerned The thing itself hath not yet declared whether their opinion be 〈◊〉 or ●● but such as long after succeed vs shall vnderstand whether these deuout learned men were erroneously led yea or no. For my part I doe onely endeauour to prooue that these coniectures alledged by them were very weake and so by them that no proofe or determination can bee made of the end of the world We will produce the principall and examine them The first coniecture of these men is taken from 6000. yeares wherein they say the world shall endure For the Hebrewes haue left written in their bookes specially in the 〈◊〉 that this was the praediction of Elias the Prophet The world to continue 6000. yeares 2000. vaine 2000. the Lawe 2000. the Messiah and if any time came short of them it was wanting for our sinnes Irenaeus likewise lib. 5. cap. vi● concludeth That the world shall continue onely 6000. yeares and hee collected this his commentation not from the Hebrewes but from the proportion of sixe daies wherein the world was created after which six daies was the Sabboth that is the day of rest This indeed saith he is both a narration of things past and a prophesie of things to come For one day signifieth a thousand yeeres as the Scriptures doe testifie and 2. Pet. 3. One thousand yeeres before the Lord are as one day Therefore as the World was consummate in the Creation thereof within the compasse of six daies and then Rest so in the end thereof it shall bee consummate within the space of six 〈◊〉 yeeres then shall follow true and perpetuall rest Also Lactant Firmianus it 7. c. 14. saith That the World shall bee consummated in the compasse of 6000. yeeres and he borrowed this opinion together with Irenaeus euen from one and the same fountaine Which said opinion touching the durance of the World for 6000. yeeres many likewise entertained of many wherevpon also Gregorius Papa to ● in c. 9. 〈◊〉 1. Reg. col●●● 1415. The world saith hee was created in six daies and shall be determined in six Ages They adde further That the 6000. yeeres shall not be fully complete and that partly they confirme by the prophecie of Elias partly by the speach of Christ Mat. 24. Vnlesse those da●es should be shortened c. For although he there speake of the ruine of Hierusalem yet likewise they contend that it may be vnderstood of the time of the consummation of the world Seeing these things stand so say they 2000. were before the Law 2000. after the law and that according to the computation of the Hebrewes and of 2000. vnder the Messiah are now run ouer 1560. and there is in remainder 440. and of them also some shall bee substracted therefore that the world cannot endure longer at the furthest then about 400 yeeres This is their first coniecture But who may not see how infirme it is First Elias hi● prophecie whervpon they relye 〈◊〉 not authenticall Indeede it is auaileable against the Iewes who doe admit that prediction to proue that the Messiah is come seeing there bee now run out 5560. yeares but for demonstration of the end of the world it auailet● nothing at all Likewise the ratiocination of Irenaeus and Lactantius is too-too infirme and feeble therefore iustly doth Augustine confute it Besides I say it is against the worde of God For the Lord saith That none can surely know when the end of the world shall be As for that day c. If then this their sentence touching 6000. yeares were true we might easily know when the end of the world would be but this were against the word of Christ Therefore this opinion of 6000. yeares for the world to endure is vntrue The second coniecture is collected from the foure Monarchies of the world