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	truth_n	2,178	5	5.6964	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02192	Tormenting Tophet: or A terrible description of Hel able to breake the hardest heart, and cause it quake and tremble. Preached at Paules Crosse the 14. of Iune 1614. By Henry Greenvvood, Master of Arts, and preacher of the word of God.	Greenwood, Henry, b. 1544 or 5.	1615 (1615)	STC 12336; ESTC S120478	32,344	94

rich as the poore the father as the child the master as the seruant the king as the beggar as the Prophet Dauid sayeth With righteousnesse shal he iudge the world and the people with equity Though wickednesse among men bee in the place of iudgement yet the Lord our God will deale iustly Though among men there is respect of persons to bee had without which a confusion would and this is necessary to be vrged for men are full of contempt and too sawcy with them of superiour place and authority yet when all shal be summoned before the tribunall of God the Lord will indifferently procéed to Iudgement without any respect of persons And this should not onely pull down the haughty minds of the noble who thinke for their greatnesse here it will be easier for them hereafter than others but also this should be an vnalterable president to all Iudges of the world As they sit in Gods place so they should imitate the Lord in iudgement this should make them obey the counsell of the Lord deliuered by the Prophet Dauid Bee learned yee that are Iudges of the earth O the care that Iehosaphat tooke for iust and righteous iudgement after he had made Iudges and set them in euery City of Iudah hee gaue them this charge Take heed what yee doe for yee execute not the iudgements of man but the iudgements of the Lord and the Lord will bee with you to preserue you if you doe iustly but to confound you if you doe vniustly wherefore now let the feare of the Lord bee vpon you take heed and doe it for there is no iniquity with our God nor respect of persons nor receyuing of rewards O that this gracious counsell were intertayned of the Iudges of this land then we should not heare of so many complaints in our land as wee doe then we should not haue cause to complayne with the Prophet That iudgement is turned backeward and iustice standeth afarre off that trueth is gone and equity no where to be found then wee should not haue so many beggard by the Law as dayly are Law was neuer made to vndoe men but to compell men to doe well it was made to curbe the vnruely but not to beggar the innocent it is grown to this saying now a dayes I had rather loose it being my right than goe to law for it why what is the cause O because of rackt fees close bribes and the perpetuity of attendance Iudicate secundum iustitiam Iudge iudge O yee sonnes of men according to righteousnesse let your iudgement be in veritate in trueth iudicio in iudgement iustitia in righteousnes I pray God it may neuer bee sayde of our Iudges of England as once was sayd of the Iudges of Israel The Lord looked for iudgement but behold oppression for righteousnesse but behold a crying Let not there be found in a land where the Gospell dwelleth such Iudges as were those that killed innocent Naboth Let none be like the sonnes of Samuel That turned aside after lucre and took rewards and peruerted the iudgement The duety of Iudges is notably set down in the 23. of Ex. Thou shalt not receyue a false tale Thou shalt not ouerthrow the truth for the multitudes sake Thou shalt not ouerthrow the right of the poore in his suite Thou shalt keepe thee from a false matter Thou shalt take no gift for the gift blindeth the wise and peruerteth the words of the righteous And this charge is continued in Leuiticus Yee shall not doe vniustly in iudgement Thou shalt not fauour the person of the poore nor honour the person of the mighty but thou shalt iudge thy neighbour iustly A Iudge must be Scientia potens and Virtute valens that is Able in learning and zealous in liuing by the one he shall discernere inter allegata Discerne betwixt cases propounded by the other disrumpere iniquitatem without hinderance punish and confound all manner of iniquity In all your Iudgements let these be aymed at the glory of God the righting of wrong the suppression of euill and the maintenance of truth Be zealous for the glory of our God and let the good lawes that are bee duly and impartially executed It was a great commendation that was giuen to Seleucus Gouernour of the Locretians who hauing made this Law against whoredome That whosoeuer committed the act should loose both his eyes his sonne being taken in the fact was not pardoned though the Citizens begged it earnestly but hee caused one of his sonnes eyes to bee pulled out and one of his owne eyes So hee shewed himselfe a mercifull Father and a iust Iudge O that we had the like laws against this and the like mostodious offences and that they were as strictly executed that many hereby may bee saued from Tophet The Lord guide that honourable assembly in Court of Parliament that they may all ioyne with one voyce and spirit for the banishing of Popery the reforming of iniquity and maintaining and countenancing of the word of trueth and painefull Preachers of the same And you my honourable Lord as you haue begun wel in reforming many foule abuses in this City so in the zeale of the Lord Prosper with your glory ride on with the word of truth meekenesse and righteousnesse and your right hand shall teach you terrible things Thus am I bolde to cast in among you the silly mite of my counsell meerely of Christian Charity tha● yée may neuer taste of the woefull damnation of Tophet The third part of the description of Tophet is set downe in these wordes He hath made it deepe Many from these words do goe about to proue the locall place of Hell concluding it to bee below as from the signification of Sheol also Sheol is taken for a Pit or Graue or Hell the state of the dead the place of the damned spirits In the Scriptures sometimes it is taken for the Graue and sometime for Hell so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also The Septuagint translating the Hebrew into Greeke and expressing there the sense of Sheol vsed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both for the death of the body in the Graue and of the soule in Hell Mercer vpon Genesis sayth That the proper signification of Sheol is to signifie all places vnder the earth and not the pit or graue alone wherupon it is euery where opposed to heauen which is highest of all Hell is called by the name of Abyssus in the Scriptures which signifieth a déepe and vast gulfe vnder the earth a bottomlesse pit into which the deuils feare to bee sent and where they are chained and bound when it pleaseth God From which Abyssus there is an assent to the earth no descent lower Reuelat 9.2 and 11.7 and 17.8 and therefore hell suspected to bee beneath Because Tophet is here sayd to be profunda deepe Nicolaus de Lyra putat esse circa

Sauiour sayth I appoint you a Kingdome as my Father hath appointed to mee that yee may eate and drinke at my Table in my Kingdome Eat●ng is allegoricall but will you say that the kingdome is allegoricall also I confesse that wood in hell is taken allegorically but that fire is taken so I vtterly deny Bullinger holdeth true and substanciall fire in hell and so do the most and best of the learned Christ punished with Fire in this world Sodome and the Murmurers in the Booke of Numbers chap. 11. and called the name of that place Thabherah because the fire of the Lord burnt amongst them And Christ shall come to Iudgement with Fire which shall haue two properties To burne this property shal punish the wicked to shine this property shal comfort the Saintes as sayeth Theodoret And what shall hinder the being of fire in hell when the extremity of tortures shall be put vpon the damned hee that will not belieue this shall one day feele it to his sorrow If then it be graunted that there is Substantiall fire in hell the next question will bee Whether it be Materiall Corporall or Spirituall Surely Materiall fire that is fire nourished and maintayned with wood it shall not be for as the flashings of Aetna and Vesuuius and other places of the earth doe burne without fuell so shall the fire of hell doe hee that is able to make the damned liue without food is able to maintaine this fire without wood Whether then it bee Corporall or Spirituall for if it bée Substantiall it must be one of these Gregory calles it Ignem incorporeum a Spirituall fire but that is not likely for it passeth the nature of fire to be Spirituall and to goe about to make it Spirituall is to make it no fire at all But it is most probable that it is shall be a Corporall fire vvith an extraordinary afflicting povver giuen vnto it tormenting both soule and body Saint Augustine affirmeth the fire of hell to be Corporall If it be Corporall whether it tormenteth the body onely or both soule and body and how a Corporall fire should worke vpon a spirituall substance Saint Bernard sayth that Ignis exteriùs carnem comburit vermis interiùs conscientiam corrodet that is Fire shall outvvardly burne thy flesh a vvorm shall inwardly gnavv thy conscience Again he sayth Duo mala sunt vermis ignis altero roditur conscientia altero concremantur corpora that is the worme and fire are two insufferable torments by the one the soule is vexed by the other the body scorched Againe he sayth In carne cruciabuntur per ignem in spirituper conscientiae vermem that is in the flesh they shal be tormented by fire and in the Spirite by the worme of conscience Isodore sayth that there is duplex poena damnatorum quorum mentem vrit tristitia corpus flamma that is Their minds burne vvith sorrovv and their bodies with the flame Beda sayth Ignis erit poena extrinsecus saeuiens vermis dolor interiùs accusans that is The fire shall be a torment outwardly raging and the vvorme a griefe invvardly accusing Though these maintaine fire in hel yet they hold as you see that it is not of power to touch the soule but only to torture the body but I am perswaded according to the iudgement of many learned Fathers That this fire tormēteth both body and soule Zanchy de Operibus Dei sayth That the deuils mens bodies and soules are tormented with fire euerlasting For as they were as Simeon and Leui brethren in the same euill so both of them shall be tormented in the same fire Iustine Martyr saith That the Deuil shall suffer punishment and vengeance enclosed in euerlasting fire and they are no bodies but spirits The truth of this is ratified by Christ himselfe Goe from me yee cursed into euerlasting fire prepared for the Deuill and his Angels And the speech of Diues prooueth this most true for it is no Parable but History as Chrysostome saith Parabolae sunt vbi exemplum ponitur tacentur nomina that is Those are Parables where an example is propounded and no names mentioned he crieth out and shall for euerlasting I am tormented in this flame And if any man will not beleeue this I make bold to vse against him the words of Ruffinus who saith Si quis negat diabolum aeternis ignibus mancipandum partem cum ipso aeterni ignis accipiet vt sentiat quod negauit that is If any man doth deny that the Deuill is tormented with euerlasting fire hee shall one day bee partaker with him of that fire that hee may feele that which hee would not be brought to beleeue But how this Corporall fire shall torment the Deuils and the Spirits of the damned I know not and I trust neuer to know and it is but curiosity to be too too inquisitiue in these points for as a Father saith Melius est dubitare de occultis quam litigare de incertis viz. It is better to doubt of vnknowne things then to striue for vncertaine Compescat igitur se humana timeritas id quod non est non quaerat ne illius quod est non inueniat that is Let no man rashly meddle about these things that are not reuealed lest hee findeth not the good of those things that are reuealed It being probable that there is in hell a Substanciall and Corporeall fire that vexeth both the soules and bodies of the damned let vs now sée the difference of this fire frō our elemētall fire This fire of hell differeth from our elementall fire in fiue respects First In regarde of heate Our fire in regard of hel fire is but as fire painted on a wall in regard of our fire Oh it is a fierce and an intollerable fire We reade of one who vpon the violence of any strong temptation would lay his hands on burning coales and being not able to endure the same would say to himselfe O! how shall I be able to indure the paines of Hell fire The fire into which Sydrach Misach and Abednego were cast was excéeding fearefull but alas nothing to hell fire Esay speaking of this terrible fire sayth Who is able to dwell in this deuouring fire or who shall bee able to dwell in these euerlasting burnings Secondly In regard of light Our fire giueth a comfortable light but the fire of hell giueth no light Cremationem habet lumen vero non habet sayth Gregory It burneth but giueth no light at all It is a darkish fire sayth Basil that hath lost his brightnesse but kept his burning Phauorinus in verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayth hades is a place voyde of light and full of eternall darkenesse Sophocles cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 black darknesse Euripides cals it 〈◊〉 〈◊〉