Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	father_n	person_n	trinity_n	2,522	5	9.8786	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17332	The narrovv vvay, and the last iudgement deliuered in two sermons: the first at Pauls Crosse, the other elsewhere, by G.B. preacher of the word at Alphamston in Essex.	Bury, George.; Brian, G., attributed name.; C. B., fl. 1607.	1607 (1607)	STC 4179.5; ESTC S115853	53,682	90

Secundus August de ciu dei lib. 15. cap. 9. It was therfore the true sentence of another heathen man that the older the world waxeth the bodies of men naturally for stature are lesse and for strength are weaker and this was the opinion of Homer himselfe a great Poet and no small Philosopher For speaking of the battell which was fought betweene Aeneas and Diomedes he affirmeth that Diomedes cast a stone at Aeneas so heauy and of so great a weight as fourteen men saith he are not able to cast the like as men go now a dayes And if as the world waxeth in yeares so mans strength doth decrease then doubtlesse the world waxing still old it will at last come to nothing and so consequently euen in plaine reason the world and men in the world will haue an end But me thinks I heare some godlesse and prophane Atheist reply thus Suppose that the world and men in the world shall haue an end yet I am of opinion that there is the same end of a man that there is of a beast A beast when it dieth the flesh is consumed and the soule vanisheth into the aire and there is his full period and why may it not be so with man For the answer herunto It was Plato his opinion who deserued and that iustly the name of a diuine that the soules of men did not die but liue being separated frō their bodyes and that after this life ended they should giue an account of all their actions And those fictions in the Poets concerning the Elisian fields and places of pleasure for good men after this life and places of punishment for euil men what did they else shew but that there hath bene among the wisest of the heathen a certaine perswasion of the soules immortality and that after this life it should be iudged But because the prophane Atheist wil not be drawne to a beleef either of the soules immortality or of the bodies resurrection in the day of iudgment vnlesse we can win them therunto by the maine sway of reason let vs see whether in reason we commit any absurdity or no in beleeuing the resurrection of the body Tertullian propounding the question for them In Apol. cap. 45 Quomodo dissoluta materia exhiberi potest How is it possible that the matter of mās body being once dissolued as it shall be in the graue should euer rise againe and be perfectly exhibited before the iudgement seat of God he doth answer their question thus Quid tibi noui eueniet qui non eras factus es cum iterum non eris fies What strange or new wonder is this thou which once wert not wast made by God and so hereafter when thou shalt not be thou shalt be made again for God can as easily restore thee being dissolued into dust as he could create thee at the first being nothing In the first Psalme fifth verse we reade it thus The wicked shall not stand in iudgement but the Caldey paraphrase hath it thus They shal not rise in that great day the day of iudgmēt In regard of which words some Hebrew writers haue bene bold to make this collection that the wicked shal not rise but their bodies and soules at the houre of death shall perish and come to nothing But as in many points they are fantastically foolish so in this are they most erroneously hereticall For although it be there said that the wicked shal not rise in iudgmēt we must not thereby gather Carere eos resurgendi natura sed resurgendi in iudicium perdidisse ordinem We must not gather that the nature property of rising shal be wāting vnto thē but that they haue lost the order of rising vnto iudgmēt Now what the order of rising vnto iudgemēt is we may see in the third of Ioh. the 18. 19. ver where our Sauiour saith thus He that beleeueth in me shall not be iudged but he which beleeueth not Iam iudicatus est he is already iudged The which words of our Sauiour haply they may trouble the carelesse hearers and the negligent readers therof for in that he saith he that beleeueth in me shall not be iudged there he exempteth the faithful from iudgment and in that he saith he that beleeueth not is already iudged he seemes to teach that the Infidels shal not be admitted vnto iudgment And if the faithfull are exempted frō iudgemēt to come and the Infidels are already iudged why then Non videtur locus esse relictus iudicio It should seeme there is no place left for iudgement and that there are no persōs to be iudged Yes saith Hilary for in the 18. verse our Sauior hauing exēpted the beleeuers and vnbeleeuers the beleeuers à iudicio condemnationis from the iudgement of condemnation and the Infidels and vnbeleeuers because their iudgement of condemnation is so certain that it is in the eternall decree of God already past and there remaines onely at the last day but the publication thereof In the 19. verse he expresseth the parties to be iudged and the cause of their iudgement for thus he saith This is the condemnation that light is come into the world and men loued darkenesse rather then the light because their deeds are euill As if he had said There is a middle sort of people which are neither altogether without faith nor absolutely faithfull the feare of God containeth them in the Church but the vaine vanities of the world draw them vnto secular vices Orant quia timent peccant quia volunt they pray because they are afraid of God and his iudgements but withall they commit sinne because they take a pleasure and delight in it These then which do loue darkenesse rather then light that is which are content to loue Christ who is the light of the world but withall they preferre the euill deeds of darknesse these are they let the Hebrew writers fable what they wil which shal one day come to iudgement And that we may the better conceiue and beleeue this there are as you know in our assises and sessions here vpon earth certaine things necessarily required As first there is required the person and presence of the Iudge Secondly certaine vpright Iustices his assistants vpon the bench Thirdly the citation of the prisoners to the bar with leaue giuen them to pleade for thēselues Fourthly the allegation or accusatiō of the witnesses Fiftly the Iudges verdit Sixtly the proceeding to sentence either of absolution or condemnation And lastly the execution of the sentence cōmitted to the sheriffe or bayliffe Of al which beloued that we may the better beleeue that great sessions in that last and dreadfull day of iudgement we haue speciall mention in the Scriptures And first for the Iudge that is Iesus Christ the second person in Trinitie Forhowsoeuer the whole Trinitie haue a stroke in the action yet the execution thereof is committed by them to the second person So Christ himselfe saith Iohn the

5.22 The Father iudgeth no man but hath commited all iudgement to the Sonne So Saint Paul saith Rom. 14.10 We must all of vs appeare befor the iudgement seat of Christ And Saint Austin giueth a reason of it thus Vt ea natura iudicem agat quae sub iudice stetit That he may act the office of a iudge in that nature in which he stood before a iudge Secondly for his assistants vpon the bench they are his disciples Math. 19.28 For when the sonne of man saith Christ shall sit in the throne of his maiestie yee which haue followed me in the regeneration shall sit also vpon twelue thrones and iudge the twelue tribes of Israel And thirdly for the bringing of the prisoners to the bar yee haue it in the 5. of Iohn and 28. vers The houre shall come in which all that are in the graues shall heare the voice of the sonne of God and they shal come forth that haue done good vnto the resurrection of life but they which haue done euill vnto the resurrection of condemnation At which time the prisoner shall haue free liberty to speake what he can for himselfe for so they on the left hand pleade not guilty Math. 25.44 Lord when haue we seene thee an hūgred or athirst or a stranger or naked or sicke or in prison did not minister vnto thee And fourthly for the witnesses they are more then two For first Christ who is the Iudge he will witnesse against vs. Ier. 29.23 Ego sum iudex testis I am both a iudge and a witnesse And whereas men are often compelled and enforced to beare witnesse to the truth in the third of Malachy and fift verse Ego sum testis velox I am a swift witnesse And if Christ should faile in his testimonie against vs yet his law-giuer Moses wil not faile for so Christ saith Ioh. 5.45 Do not thinke that I will accuse you to my Father there is one that accuseth you euen Moses in whō you trust And though Christ and Moses both do faile in their witnesse yet is there another who will not be wanting euen the diuell in whō many haue trusted too much For in the 12. of the Reuel 10. v. Sathan the accuser of the brethren is cast downe who accuseth them before God day and night And thus saith Saint Augustine will he vrge in the last day and enforce his accusation before God Thine they were O king of heauen by creation but mine they are by transgression Tui per gratiam quam amiserunt mei per culpam in qua decesserunt Thine they were by grace which wilfully they haue cast away mine they are by sins which hath cast them away thine they were by the glorious merit of thy passion mine they are for want of charitable compassion thine they were because thou diedst for their sins mine they they are because they died not but liued vnto sin Nobis ergo associentur in poenis qui cōformati sunt in culpis and therfore ô supreme iudge it stands with equitie iustice that these shold be partakers in our punishments who while they liued in the world were companions in our sinnes But if Christ and Moses and the diuel should faile in their witnesse though neither of these did know of thy sinne and so consequently could not iustly accuse thee yet as Lactantius well saith Quid prodest tibi non habere conscium habenti conscientiā What will the ignorance of others auaile thee when as the testimony of thy owne conscience wil preuaile against thee For as there are some which haue a good conscience Heb. 13.18 so there are others which haue a bad conscience a conscience seared with a hot iron 1. Timoth. 4.4 And as they who in godly purenesse and not in fleshly wisedome haue their conuersation in this world the testimony of their conscience shal cause them to reioyce 1. Cor. 1.12 so they which haue followed the vaine pleasures the pleasing vanities of this world the testimony of their conscience shall cause thē to lament And then a mans owne cōscience acccusing him there needeth no iury to be impannelled for the party confessing the action the Iudge will immediatly proceed to sentence the which sentence shall not be like the Roman * Romani tabellas seu literas in vrnam solebant conijcere literae fuerūt A.C. A litera Absolutionis C litera condemnationis talis in iud●cijs consuetudo apud Graecos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respōdebat Romanorum C. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Romanorum A. A a sentence of Absolution whereof mention is made Math. 25.34 Venite benedicti Come ye blessed of my Father inherit the kingdome prepared for you from the foundation of the world But it shall be like that nigrum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Greeks a sentence of condemnation whereof mention is made in the same chapter and 41. verse Ite maledicti Go ye cursed into euerlasting fire which is prepared for the diuell and his Angels And then last of all followeth the executiō of the sentence the charge whereof shall be committed to the Angels For so saith our Sauiour Math. 13.49 At the end of the world the Angels shal go forth and seuer the bad from among the iust and shall cast them into a fornace of fire where shall be wailing and gnashing of teeth So then to conclude this with that of the Preacher Eccl. 11.9 Reioyce ô young man in thy youth let thy heart cheere thee in the dayes of thy youth walke in the wayes of thy heart and in the lusts of thine owne eyes but yet know that for all these things God shall bring thee vnto iudgement Be not therefore deceiued neither flatter your selues with this vaine imagination that though you commit sinne with greedinesse yet there will be no reckoning and account for it Say not within your selues as it is in the 5. of Eccle. 4. I haue sinned and what euill hath come vnto me For as it followeth in the same place Dominus est * Patiens redditor dicitur quia peccata homin●m patitur reddit Nam quos Diu vt conuertantur tolerat non conuersos duriùs damnat Greg. Hom. 13. in Euang patiens redditor The Lord is a patient rewarder that is as he is patient for a time and expecteth thy returne from sinne so he is a rewarder will not leaue thee vnpunished Lento gradu ad vindictam ira diuina procedit sed tarditatem supplicij grauitate iudicij recompensat The iustice of God goes slowly indeed but it recompenseth the slacknesse of iudgement with the heauinesse thereof And therefore as Abraham said vnto the rich man Luke 16.25 Hîc bona sed illîc mala Here thou receiuedst good things but now thou art tormented so haply without any checke or controlement thou maiest follow thy sinfull pleasures and delights here in this world but there will one day come a time when for those thou shalt