Selected quad for the lemma: day_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
day_n	action_n	commit_v	execution_n	8,111	5	12.1321	5	true

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

he doth bend his force strength against man that so he may persecute God in his creature Saint Basil resembleth the rage and fury of the diuell in this point vnto the rage fury of the wilde Panthers for as they carrying naturally a hatred against man if they see but the image and picture of a man they run vpon it and teare it in peeces with no lesse fury then if it were man himselfe so the diuell carrying a deadly hatred against God because his proud assaults were defeated by him his arrogancy punished with the losse of heauen and torment of hel and being not able to do violence to God as himselfe knoweth by wofull experience he setteth vpon man who is the picture or image of God and he vseth no lesse cruelty both against his body and his soule then he would were he able against God himselfe Our Sauiour Christ tels the Pharisees Math. 23.15 that they compasse sea and land to make one of their profession that is to make men superstitious hypocriticall sinfull as themselues were That which our Sauiour obiecteth there against them the diuel doth in a maner confesse of himselfe Iob 1.7 For when God asked him from whence he came his answer was that he came from compassing the earth and from walking to and fro in it Now this walking of the diuel vp and downe in the earth is not for any good which he intendeth vnto man for he walketh not as Christ did to do good and to heale all diseases both of body and soule among the people but as the end of the Pharisees cōpassing of sea land was to make men wicked like themselues so the end of the diuels compassing the earth is to draw men out of the wayes of life and to make them damned like himselfe This was the Apostle Saint Peters meaning when he giueth this reason of Satans compassing the earth 1. Pet. 5.8 He walketh about like a roring Lion seeking whom he may deuoure Now among those infinite meanes which the diuell vseth to deuoure vs by drawing vs from the wayes of life I will insist briefly vpon these few The first whereof is this saith Bernard The diuell doth subtilly pry Bernard lib. de ordine vita and iudicially looke into the natures and complexions of men and according to the predominant and ouerruling humor in man he applieth his temptation vnto this or that sinne for in euery man there is some one humour that is most inclinable to some sin As for example The men of a sanguin and bloudy complexion being naturally prone vnto ambition and vnchast behauior the diuell straight vpon this their naturall inclination will spend all his strength to bring these men not only to an affecting but also if it be possible to an effecting of these sins You shall see it in the examples of king Dauid and his sonne Absolon First concerning Dauid the diuell knowing that to be true which was said of him 1. Sam. 16. that he was ruddy and of a good countenance and obseruing that he did dayly from the top of his house behold the wife of Vrias washing her he presently takes the occasiō suggesteth him to send for her this being once done he hath soone drawn Dauid out of the way of life made him an adulterer 2. Sam. 14. And for Absolon his son he being not vnlike vnto his father in that sanguine and beautiful complexion the diuell working vpon this perswadeth him to both to ambition and vncleane behauiour for first he perswades him to affect a kingdome and rather then he should be without a kingdō 2. Sam. 15. he puts this in his heart to depriue his own father And for vnchast behauior so effectually did the diuell worke vpon him that he spared not his fathers concubines 2. Sam. 16. but defiled them and himself with them euen on the top of the house in the sight of all the people And as the diuell prouoketh men of sanguin complexions vnto these sinnes so he deales with men of other complexions for if he finde that thou art flegmaticke then wil he suggest vnto thy soule the sinne of idlenesse and prouoke thee vnto those sinnes that are depending vpon that If he see thee to be cholericke then he will perswade thee to hatred malice anger reuenge and such like And if her perceiue thy complexion to be melancholick thē will he bend all the power and strength that he hath to driue thee to desperation To preuent therefore the diuell in this first policy as Solomon saith vnto the sluggard Go to the Pismire ô thou sluggard Prouer. 6.6 learne her wayes be wise so say I vnto you go vnto the diuel himself learne his wayes and be wise The diuels course as you heare is to looke diligently into the natures and complexions of men and so to apply his temptations vnto those sinnes vnto which naturally they are carried do thou then the like looke carefully into thy own body consider diligently thy owne complexion and withall those sinnes vnto which thou art naturally caried And if thou finde thy selfe naturally inclinable either vnto wantonnesse or vnto couetousnesse or vnto wrath or vnto enuy or vnto drunkennesse or vnto any one sin more then other be thou then sure to set a barre before the doore of thy soule and keepe Sathan from entring in for sinne Serm. de sex tribulationibus as Saint Bernard well speakes by the suggestion of Sathan may stand at the doore of thy soule and knocke but vnlesse thou open vnto him by consent he cannot enter A second meanes which the diuell vseth to keepe vs from the way of life is this whereas our vnderstanding by the fall of Adam is already blind and darke he corrupts it further and maketh vs altogether vnable to discerne betweene good and euill causing vs to commit wickednesse with this strong conceit that our actions and workes are iust And hence it is that so many in these dayes are ouertaken and deceiued with the sinne of couetousnesse because though they be neuer so couetous 1. Sam. 25. yea as couetous as Naball was yet the diuell perswadeth them and they easily beleeue it that it is not couetousnesse it is but frugalitie And hēce it is that we haue so many lasciuious people in the lād because though they be neuer so much giuē to the lust of vncleannesse yea to lust after those they should not 2. Sam. 13. as Amnon did after his owne sister Thamar yet the diuell perswadeth them and they easily beleeue it that it is not to be called lust but rather loue And thus our bad actions by the subtilty of the diuel being couered and coloured with good names we are damned in these and in many other sins committing them and that with greedinesse But are we desirous to preuent the diuell in this his second policy let vs then vse the same discretion for