Selected quad for the lemma: judgement_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
judgement_n	according_a	judge_v	speak_v	1,408	5	4.6246	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A92776	The head of the church, the iudge of the vvorld. Or, The doctrine of the day of iudgement briefely opened and applyed in a sermon preached before the Right Honourable, the House of Peers; in the Abby-Church at Westminster, on a publike fast day, Ian. 27. 1646. By Lazarus Seaman Preacher at Allhallowes Breadstreat London. One of the Assembly of Divines.	Seaman, Lazarus, d. 1675.	1647 (1647)	Wing S2176; Thomason E372_11; ESTC R201316	30,329	46

so much please themselves Note with the thoughts of their reigning with him as in the meane while to forget that even they also must be judged by him 4. To conclude seeing Christ shall judge the world let the world take heed how she carry her selfe toward Christ and his Church As Christ was content to stand at Pilats barre and Paul before Cesars judgement seat (g) Act 25 10. so must all the members of the Church be subject in like manner Christ himselfe thinkes it enough to have supremacy in all causes hereafter though in some respect he is supreame now His Church the Spouse can be in no better condition on Earth then her Lord was But he that is head of the Church shall be judge of the world and though this claime be justly rejected in the man of sinne yet it cannot be denied unto this man whom God hath indeed ordained as he by whom he will judge the world in righteousnesse This brings me to the last point The man Christ Jesus shall judge the world according to ● Point the will of God and in righteousnesse According to the will of God for God shall judge by him And shall not the judge of all the Earth doe right (h) Gen 18. 25. And in righteousnesse this must needs follow because the will of God is the rule and roote of righteousnesse Righteous judgement is that which God commandeth to be used betweene man and man and that which all men expect from God The want of this in men and our not discerning of it in many of the wayes and workes of God is that which makes a future-finall judgement to be most necessary and therefore this particular of all others belonging to that day must needs be most certaine The glory of God who ordaines Christ and the glory of Christ who undertakes that whereunto he is appointed and the glory of the worke it selfe which is the last and most solemne of all that comes within the compasse of divine providence depends altogether upon this condition that all be done in righteousnesse But what doth this import that Christ shall judge the world in righteousnesse I answer 1. Negatively 1. There shall be no respect of persons (i) Rom ● 11. kindred friendship greatnesse shall take no place with him 2. He shall not judge according to the sight of his eyes or hearing of his eares (k) Jsa 11. 3. or according to appearance (l) John 7. 24. but as the truth of every cause and case shall require Some suppose that a Judge on earth is tied to go secundum allegata probata according to legall proofe and Baldwin de Cas Cons lib. 4 cap. 12. casu 6. evidence though in his conscience he be perswaded otherwise or else that he must deponere personam judicis suspend his act as Judge and take upon him the place of a witnesse before an other But Christ shall never be brought to this streight by causing all evidence to be brought in or by supplying of it with his righteous sentence 3. He shall not onely give sentence but also cause the equity of it to appeare when he saies come yee blessed his reason followes for I was an hungred and yee gave me meat c. (m) Math 25. 34 35. 2. For the Affirmative part of the answer he shall iudge in righteousnesse that is 1. In generall according to the tenour of all prophesies which went before of him wherein no particular belonging to the office of Christ is more frequently or emphatically express'd then this that his judgement shall be righteous (o) Psa 45. 6. 7. 72. 2. 3. 4. and righteous in this sense that poore afflicted ones shall have benefit by him and the wicked and ungodly be condemned And therefore his judgeing in righteousnesse shall be to speake more particularly Both 1. according to the tenour of all promises made to such as believe in him and obey him and all testimonies which import any thing that tends unto their happinesse The summe of all which is that all teares being wiped from their faces (p) Jsa 25. 8. they shall have fulnesse of joy and pleasures at God right hand for ever more (q) Psa 16. 12. And 2. according to the threatnings denounc'd against the wicked hypocrites and unbelievers all which speake nothing lesse then that as vessels of wrath fitted unto destruction they shall be filled with wrath and lie under it for ever 2. His judgement shall be righteous both with reference unto God that his councell may stand and decrees take place and also in relation unto men and therefore his decrees shall so take place as the harmonie of them with his revealed will shall be sounded forth though in severall tunes as well by them who perish as by those who are heires of glory every tongue shall confesse to God (r) Rom 14. 11. This point requires a larger application then Application the proportion of a Sermon will allow and another kind of use then is proper for a day of humiliation for the present I shall onely touch upon these few heads It serves 1. to assure us that there is an infallible Iudge provided for the deciding of all controversies and to put an end unto all strife The Papists busie themselves and puzzle others with disputes about this question who is to be the supreame and infallible Iudge of controversies in matters of Religion whether the Pope or generall Councells Our answer is neither the one nor the other nor any at all * Davenant de Iudice norma fidei cap 4. Carkon in exercit Theol. since Christ and his Apostles but he onely at his second comming They that will submit to no government but upon the supposition of infallibility in the persons judging must be subject unto none at all neither civill nor ecclesiasticall no nor to their owne judgement of discretion If any might presume of infallibility the Church hath the fairest pretence because she hath many promises which the world hath not The last resolve of things shall be most exact but here we are all subject more or lesse either to errour or uncertainty Happy is he that can say I know nothing by my selfe but that which followes in St. Pauls words must needs be added yet I am not hereby justified he that judges me is the Lord. (ſ) 1 Cor. 4 4. If Moses Aaron and Samuel were amongst us the best Magistrate Priest or Prophet that ever was they could not satisfie in all things either some unrighteousnesse might be found in them or they though innocent might fall under suspition and therefore both they who are in place of judicature and all that are under authority for the present have need of patience wrongs and injuries may be the better borne here because hereafter God will judge the world in righteousnesse 2. Though on a fast day the ministery of the word should tend to humbling

Die Mercurij 27. Januarij 1646. ORdered by the Lords in Parliament Assembled That Mr Seaman is hereby thanked for his great paines taken in his Sermon Preached before the Lords of Parliament this day in the Abbey Church Westminster It being the day of the Publique Fast And he is hereby desired to print and publish his said Sermon and that none doe presume to print the said Sermon or any part thereof without authority under his owne hand John Browne Cler. Parl. John Rothwell is hereby appointed for the printing of the Sermon intended by the Order above specified LAZARVS SEAMAN THE Head of the Church THE Iudge of the VVorld OR The Doctrine of the Day of Iudgement briefely opened and applyed IN A SERMON Preached before the Right Honourable the House of Peers in the Abby-Church at Westminster on a publike Fast day Ian. 27. 1646. By LAZARUS SEAMAN Preacher at Alhallowes Breadstreat London One of the Assembly of Divines He commanded us to Preach unto the people and to testifie that IT IS HE which was ordained of God to be the Iudge of quick and dead Acts. 10. 42. Audivi in Belgio insignem potentemque Concionatorem qui in omnibus concionibus multis e●hcacibusque verbis populo refricabat inculcabat memoriam Judicii motusque animorum vehementes ciebat multos convertebat Cornel. A Lapide LONDON Printed by E. G. for I. Rothwell at the Sun and Fountaine in Pauls Church-yard 1647. TO The Right Honourable THE House of PEERES MY LORDS BEfore the sitting of this PARLIAMENT the shadow of ONE of YOUR number was a shelter to me and the kindly influence of HIS favour no small refreshing Since the beginning of it I am more ohliged to HIM in speciall and to YOUR WHOLE HOUSE under GOD for a peaceable setling in that Ministeriall station wherein I stand at present How much I am ingaged to AN OTHER is not for me to expresse These thoughts made me the more obedient to YOUR call for preaching though most unworthy both of the worke and audience And though I have as little love unto as fitnesse for the presse yet to shew my humble gratitude with due respects unto YOUR HONORS and by writing to be more usefull in the Lord then I could be by voyce I now present You with my second thoughts upon that grave subject the day of judgement Many Starres within a few yeares have fallen from the firmament of YOUR HOUSE Besides the Bishops whose place shall know them no more and those LORDS who dyed in warre against the COMMON-WEALTH who have all but those two words for their Common EPITAPH ILLACHRIMABILES PERIERE And those also who are either wandring in Forraign parts or sit solitary at home and are dead as to any place or vote among YOU there were OTHERS WISE VALIANT and FAITHFULL whom we lament with wonder HOW ARE THE MIGHTY FALLEN and yet death hath Lorded over THEM also When I consider these things for we poore men are bold sometimes to thinke thus high it seemes to me a reall demonstration that thoughts of DEATH and JUDGMENT are necessary for YOUR LORDSHIPS as for other men May it therefore please YOUR HONORS to make these things the matter of YOUR daily meditation There shall be a day of JUDGEMENT This DAY is already APPOINTED As the DAY so the JUDGE The JUDGE ordained is the MAN CHRIST JESUS The WORLD is to be judged by this MAN And this MAN shall judge the World in RIGHTEOUSNES For the Iudge nec fallitur nec flectitur as BERNARD speakes The day is certaine though uncertaine The judgement is either for salvation or condemnation The persons to be judged are quick and dead h. e. Iust and unjust as AUSTINE Soules and bodies as RUFFINUS or rather those whom he shall finde alive and those who shall be dead before his coming Among these shall he the great as well as the small YOUR LODSHIPS among others Then PEERS shall have no priviledge The servant of Rulers * Isa 49. 7. shall shew himselfe to be the King of Kings and Lord of Lords Let these thoughts sleepe with you and wake with you bring them to the House carry them abroad let them ride with YOU in YOUR Coaches and dine at YOUR tables yea make them YOUR meate and drinke Ezechiels roll had written in it lamentations and mourning and woe yet it was in his mouth as honey for sweetnesse * Ezech 2. 10. Chap. 3. 3. Such a roll is the doctrine of that day and it will have like effect in their hearts who can well digest it Let it therefore abide with YOU till you can by faith with diligence look for and haste unto the coming of the day of God * 2 Pet. 3. 12. and count it as blessed for You as it will be Glorious for Christ * Tit. 2. 13. All that love his appearing shall receive a Crowne of righteousnesse * 2 Tim. 4 8. But how can they be said to love it who love not to thinke of it My hearts desire is to speake comfortably unto YOUR Honours as Paul did to the Colossians When Christ who is our life shall appeare then shall YE also appeare with him in glory But I must needs adde that which followes immediately Mortifie therefore your members which are upon the earth c. * Col. 3. 4 5. And remember that besides YOUR account as men and Christians you have more to reckon for by reason of YOUR places Honours and condition Something was amisse in the Star-chamber and at the Councel-table for why was the one put downe and the other regulated State affaires at present are all of YOUR mannaging But this above all is considerable Religion in YOUR time hath a great change and I am perswaded for the better yet it will be inquir'd into what Divine principles have acted you in Divine things and whether you have followed the Lord fully which was Calebs praise * Num 14. 24. In the things of Christ hath your care been to please Christ Can you say before HIS THRONE as he said unto his Father while he was on Earth I have glorified thee on Earth I have finished the worke whith thou gavest me to doe * John 17 4. Have you indeed setled a government in the truth and power of it according to the Covenant h. e. according to the word of God and the example of the best reformed Churches Are you resolved that YOU and YOUR FAMILIES will be subject to it Because their is neither Jew nor Greeke Bond nor Free Male nor Female but all are one in Christ Jesus * Gal 3. 28. To looke forwards The hardest part of YOUR worke is yet behind The disbanding of Armies dismantling of Garrisons is very desirable To settle the Militia in safe hands pay the debts of the Kingdome bring Delinquents unto condigne punishment provide for Widdowes and Orphans must not be forgotten And for this the vowes of God

are upon you to bring the three Kingdomes unto the neerest conjunction and uniformity in Religion But what will ye doe with Christ Iesus and for his Church Settle the Crowne firme on his head lay him for your corner-stone and soundation in all the parts of your building lest he raise himselfe out of the ruines of this Kingdome and another Crown perplex you till you learne from his word that it is your onely safe rule whereby to order Civill affaires and much more all matters of Religion I should say more But I hope tbose who succeede me as better able will drive this naile more home and be more practicall on this Doctrine In the meane while that God would guide YOUR HONOURS by his Spirit so to Judge YOUR selves and others here that when you come before the Supreame Tribunal THE MAN CHRIST JESUS may welcome YOU with Well done good and faithfull Servants shall be the daily prayer of Your Lordships humbly devoted in the service of Christ Jesus LAZARVS SEAMAN A SERMON PREACHED Before the Right Honourable the House of Peeres on a Publique Fast Day January 27. 1646. ACTS 17. part of the 30th together with the 31. ver But now God commandeth all men every where to repent Because he hath appointed a day in the which he will judge the world in righteousnesse by that man whom he hath ordained whereof he hath given assurance unto all men in that he hath raised him from the dead THe end whereunto that solemne day of fasting once a yeare under the Law was appointed unto the Jewes is said to be for atonement to afflict their soules and to offer an offering made by fire unto the Lord. (a) Levit 23. 27. The henefit of the day was atonement It 's worth the while to spend a whole day intirely to attaine such a blessing This is given as a reason why they might doe doe nothing else on that day Ye shall doe no worke in that same day for it is a day of atonement to make an atonement for you before the Lord your God (b) ver 28. The duties of the day are 1. soule-afflicting and 2. offering sacrifice No soule-affliction will procure us peace and pardon without a sacrifice for without shedding of blood there is no remission of sin (c) Heb 9. 22. Neither may we trust so much to the sacrifice as to neglect the humbling of our selves But this is our comfort under the Gospell our atonement is already wrought out by him who is the propitiation for sin and our Advocate with God (d) 1 Joh. 1. 1. 2. the High priest of our profession (e) Heb. 3. 1. And the sacrifices of God are a broken spirit a broken and a contrite heart O Lord thou wilt not dispise (f) Psal 51. 17. Yet we have still need to afflict our soules to humble our selves and not to rest in the formalitie of hanging downe our head like a bulrush for a day but to be alwaies repenting yea to bring forth fruits meet for repentance (g) Math. 3 8 for now God would have all men everywhere to repent c. 1. Now even in the times of the Gospell and 2. now for he hath winked or over-looked long enough 3. Now presently while it is called to day we may no longer harden our hearts (h) Heb 3. 15. This is the duty here pressed by St. Paul the ground which he builds upon is of force till the end of the world If we must repent because of the day of judgement all men in all ages successively must be repenting till then Now to further the power and practise of this duty looke not on the poore instrument that is speaking to you but imagine your selves to be the men of Athens and that you heard some son of thunder Paul himselfe who made Faelix tremble when he heard of Judgement to come (i) Act 24. 25. Lend your eare a while to a briefe repetition of that Sermon of his which is recorded in this chapter and very considerable in all that belongs to it The Preacher was none of the Philosophers but an Apostle and more then an Apostle one chosen by Christ not on Earth in his humiliation but from Heaven after he had sate downe on the right hand of Majesty on high If neither the inferiour Ministers of the Gospell nor those twelve Who must sit upon twelve thrones judging the twelve tribes of Israel Math 19. 28. were worthy to be heard yet next to Christ himselfe such a one is worthy of all acceptation The place where he preach'd in generall was Athens (*) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 famous for learning and policie the greatest honour that ever it attain'd was this that Paul for some time was professor of Divinity in that University But more particularly either there where that grave Senate of Areopagites met which is so renowned in humane Sen. de Tranq animi cap. 3. stories and Seneca calls religiosissimum judicium or in the street where their Court-house stood Some thinke the Judges were not present * Beza in ver 19. and it is the more probable because the Apostle was so fairly dismiss'd ver 33. Yet why did the multitude bring him of purpose to that place ver 19. but because he seemed to be a setter forth of strange Gods ver 18. and consequently deserved Maximus Tyrius disput 39. Montac Analecta exerc 1. a like condemnation with Socrates who had been put to death among them for a like crime This is certaine Dionysius the Areopagite was one of his converts and therefore he at least and probably some others of his ranke were his hearers ver 34. The number of those who became believers by this Sermon was but small Howbeit certaine men clave unto him and beleived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some eminent persons one man and one woman for instance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and some others of an inferiour ranke The preaching of the Gospell is not alike successefull in all places The Doctrine and Preacher may be the same but the soile differs whereinto the seed is cast and God blesses his owne Ordinance as he pleases The Bereans were more noble then those in Thessalonica ver 11. more noble and therefore the more ingenuous or rather therefore the more noble because they received the word with all readinesse of minde Not many noble are called (k) 1 Cor 1. 26. Among the Apostles hearers some mocked others said we will heare thee againe of this matter ver 32. I am perswaded better things of you And though this roule should be torne in pieces as the Prophets was and not be written over againe and my rude draught of the day of judgement be blotted out yet as Iohn Hus dream'd concerning the Inter Epist John Hus. Images painted in the Church of Bethlehem at Prauge others shall arise and make a more lively portraicture of the same thing or this