Selected quad for the lemma: judgement_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
judgement_n	appear_v	error_n	writ_n	1,717	5	9.5204	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A65238	The gentlemans monitor, or, A sober inspection into the vertues, vices, and ordinary means of the rise and decay of men and families with the authors apology and application to the nobles and gentry of England seasonable for these times / by Edw. Waterhous[e] ...	Waterhouse, Edward, 1619-1670.	1665 (1665)	Wing W1047; ESTC R34735	255,011	508

is very wickedness their throat is an open Sepulchre they flatter with their tongue There is their Sin Then the Psalmists Imprecation on them is v. 10. Destroy them O Lord let them fall by their own Counsels cast them out in the multitude of their transgressions for they have rebelled against Thee Indeed God being a God of Truth and designing the heart of man for the Temple and Palace of his Residence looks upon deceit and falsness crept in thither as an Usurper upon him and inconsistent with him and thereupon loads it with his reproach that it might be un-requested and ashamed Prov. 7. 21. Hence the Histrionicism of flattery is ascribed to the Harlot Prov. 2. 16. and the poyson of Aspes is said to be under these lips Rom. 3. 13. For Lips and looks of pretended love and intended evil are the unavoidable rocks of kindness and credulity nor can men of sincere aims and candid natures avoid their abuse if not ruine which is the reason why wise and holy men have desired Gods Protection from seduction by seeming friendship and feigned sanctimony For as the heart of man seduced does ever act an ill part against its interest of rectitude so does Satan and the World by the industry and invisibleness of their motion endeavour mans subversion and outwitting Thus was it in Moses his time All that the Lord saith we will do Exod. 8. 9. Deut. 5. 27. Thus in Ioshuah's time Iosh. 1. 16. Thus in Davids time Psal. 12. 2. They speak vanity with his Neighbour every one with flattering lipps Thus in our Lords time the Scribes and Pharisees are said to tempt him and ask him a sign Matth. 16. 1. So Matth. 19. 3. Mark 10. 3. Mark 8. 11. Iohn 8. 6. in all which places their appearance of learning from him for betterance of their knowledge being onely an aim to cavil at and inform against him and by perversion of his words to subvert his doctrine and person is called a Diabolical Fallacy tempting of him Thus further has flattery and fallacy been carryed on in all Ages of the World as that Pionery and subterraneous mischief which is at its mark before discored and is possessed when but just admited in And indeed as this fucacity and assimilation to something good has wrought it self into great favours commands and trusts so has it by progresses sutable to its Rise seduced Men Nations and Ages into a coparcenry with it in its joynt stock of seduction and effrontery the leaven and suppuration of which has sowred and deturpated the nature and manners of mankind and made it monstrous faithless and brutish This has brought in Superstition upon Piety Tyranny upon Subjection Lust upon Love Injury upon Trust yea an universal inundation of Confusion in all kinds in all Persons in all Degrees Intu● Nero Foris Cato totus ambiguus S. Hieronymus Quaenam istae sunt pelles ovium nisi nominis Christiani extrinse●us super●icies Qui lupi rapaces nisi sensus et spiritus subdoli ad infestandam gregem Christi i●trinsecus deli●e scentes Tertull c. 4. de Praescrip adv Haereses yea he that can best act this part and most creditably formalize it is thought The most agible and preferrable though he be within Nero without Cato and in both ambiguous This Piracy and Pestilence of depravation as it is praevious to spiritual Seduction by a vigour of Insinuation that randezvouzes in the will of man subdued and the other faculties at least made neutral whereby Gods party in the soul is less assisted and more drawn upon duty such Tertullian expounds the prediction of Christ to beware of them that come in Sheeps cloathing but inwardly they are ravening Wolves so does it also antecede the general deboysture of moral virtues and civil social honesty and veracity between man and man Quid ergo Athenis Hiero●olymis Quid Haereticis Christianis nostra Institutio de Por●i●u Solomonis est qui ipse tradiderat Dominum in simplicitate cordis esse quaerendum Id. eod libro so that if not St. Paul or St. Iohn or Athanasius or Cyprian those sincere Christians and Nathaniels in whom there was no guile but even a Plutarch a Seneca a Cato a Socrates should arise and peragrate the World and come into thes● Northern Parts of it most remote from Asian Crafts and Profusenesses He would cry out O Tempora O Mores and rather chuse to goe to his Grave and be still there then live and move and speak and do contradiction to Reason and Religion Indeed if there were no other Argument to arraign this Age the request and respect done to flattery and the advantages that come by it is enough to pronounce it guilty condemn it We are all of us in a vain shadow and we love to have our follies called wisdom and our flatteries Civility our luxury Liberality and our profane scoffing Wit our idle time Good-fellowship our pride Fashionableness our cold zeal Moderation our idlenesses unavoidable Diversion our pleasures Health our prodigalities noble Entertainment so that it is hard to find this Serpent hissing without some note of more sweet Incantation and all this while we smile in our sleeves and cry What evil have we done and applaud our own secret Atheism which no eye of man discovers when God whose Holiness Power Purity Presence Patience this provokes and despises laughs this to scorn and has the policy and clancularity of it in d●rision yea and will make it appear when he has reversed those unjust judgments in the Tribunals of our transports and degenerations by a Writ of Errour before the Peerage of rectified Reason Religion which as it requires so gives the Guerdon to being what we appear and doing what is honest and of good report I like the actions of men inscribed with the Motto of that Nobleman's Gate at Verona Patet Ianua Cormagis which tho Aristides truely made good yet when Themistocles came to rule he was banished and so poor that hardly out of his estate could the bearing of him to his Grave be paid now though it be counter to the interest and advantages of great wise learned men who love to be soothed up and have creatures soft and plyable whom they sutably reward and endear yet is it upon God and ●ntegrities account practicable tho if any man would be counted intelligent eivil moodish acceptable he can know and practise no better methods to the rewards of these in the sense that Greatness understands them then to observe their humours bear their burthens admire their actions attend their commands without weariness dispute or curtilation and then he is likely to be accounted of so indulgent are the Aristoxernus's of our Age to those flowers in the garden of their love that they well water them with wine honey and other delicates that they may not onely grow great but be more and more by their flatteries acceptable to them else though a

proteron of divine Soveraignty which by what we call an inconsequence of cause and effect ratifies his great Authority and ineffable Wisdom Whose Iudgments are past searching and his wayes not to be found out because it is a way in the sea and a path in the great water Psalm 77. 19. whose footsteps are not known How this notwithstanding has perplexed holy and wise men appears in that of Iob cap. 12. who stumbled That the Tabernacles of the wicked prosper and they that provoke God are secure into whose hand God bringeth abundantly And of Ieremy c. 12. v. 1. Let me reason with thee of thy Iudgments wherefore doth the way of the wicked prosper wherefore are all they happy that are very treacherous And Lam. 1. 5. speaking of the Church complains her enemies prosper her adversaries are the chief for the Lord hath afflicted her O this prosperity of the wicked is that which makes David a man of a good nature and a grave sincerity cry out I have cleansed my heart in vain and washed mine hands in innocency Psal. 73. 13. and tempts them unless better kept by his Grace and less leaning to their own understanding and less swayed by natural reason to think there is either no knowledge in the most High v. 11. Or that though a sinner do evill a hundred times his dayes may be prolonged Eccless 8. 12. This slow progress of God to judge evil men in the punishment of their evil actions makes as evil men set themselves fully to do evil v. 11. so good men almost put forth their hands to iniquity Psal. 25. 3. Indeed I confess according to the seruples and narrow calculates of depraved reason and the vilde objects of our carnal senses dijudicating these transpositions and seeming confusions of administration there should none of this be but as no ill thing should fall out to good so no good befal evil men because according to the Syntax of cause and effect and the compossibility of a good effect from a good venture well made and marketted there should be a Homogeneousness in the return But when as often it is otherwise and that not only in punishment of some adjunct evil to the best good in us and so on the contrary but also in right to Gods independency and plenipotency vindicated thereby it proves otherwise there ought to be in us no repining against or aversion from the Love of and Duty unto God who does with the Creation his Clay what the power and will of him the Potter pleaseth who in all the emanations of his Attributes both penal and premiary In quolibet continuo indubitanter sunt partes insini●ae sic providet c●ravit creat●r ut esset totum sic providet et curavit ut esset medietas eodem modo se habet de medietate medietatis ita in infinitunt qui enim providit curat ut sit d●mus providet cur●t ut sit paries etiam ut sil l●pis in pariete Gulielm Pari. siens primae partis de universo parte 3. c. 2. 3. p. 713. evidences himself not more a God of power and wisdom then a Father of mercy and goodness For in that the wisdom power goodness holiness and fidelity of God are concerned to effect the glory of the Divinity in the preservation of the prerogatives of its Crown and dignity in the accommodation of its subjects with all things necessary to their being and wel-being That which occurs to them in their passage from the one state unto the other must needs be accepted by them as replete with all those energyes and intents of advantage which are effluxable from those forementioned divine Excellencies as Gods purpose concerning them and the grounds of their subjection and relyance on him And thereupon it follows that to recalcitrate those befalls as they are consequences of superne goodness and greatness is to kick against the pricks and to desie the prescriptions and superemin●ncy of God Which lessons men to abate deploration of their personal or Family misfortunes because though the instruments that unwelcomely adjuvate their infelicity be from themselves yet the chief causality is in that regency which is its own both regulation and support And if there be not a hayr of our heads but is numbred Matth. 10. 30. Or a Sparrow fall to the ground without the goodwill of our Father as our Lord has assured us in the aforesaid Scripture then we ought to possess our souls in patience Luke 21. 19. and to reason our repinings out of credit with us as Iob did Shall we receive good at the hands of God and not euil Iob 2. 10. Especially when the living man that complains suffers for his sin 3 Lam. 39. For God being of infinite wisdom and power as he designs nothing but what is good so he admits no good into the rank of his effective purpose but what he knows ought and wills shall come to pass and that in the very nicety and seemingly minute circumstance of its appearing and opperation either as to time degree persons issue or whatever else is considerable in it For there being in him an Omniformity and comprehensivity of knowledge by which he after a manner superiour to our apprehension and way of intellect reaches all things by his simple and plenary intuition the associate perfections in him being of equal lustre and unparaleldness second the knowledge of God and serve it out in providence and order of action which as validly produces as his knowledge and wisdom contrives it And hence it comes to pass that the will of God working on ou● wills to a cooperation works good in us and thence works good by us and then rewards his own encouragements to goodness by bounteous largesses of acceptance from us Thus come men to be Wise Learned Temperate Just Fortunate Honourable not from the innate excellencies of their mind or from the better temper of their constitution and the stellary influences propitious to their births Though I am far from denying natures operation in any degree that is within her sphere and Gods permission which whether this be or be not I undertake not to state but from the emanation of Gods power goodness and wisdom imparted to and mixed with their actions in the regularity and aptitude whereof the characters of their merit and fame are impressed and fortunated yea so does God sweetly Soveraign it in the wills of men that he not only leads their wills of action beyond their wills of deliberation and resolve so that they shall not do the evil they intended but in his method occasions their wills to will his production of good in the way and degree of his establishment which they intended not Thus the peevishness of Laban occasioned the prosperity of Iacob and the treachery of Iosephs brethren Iosephs advancement the rancour of Saul Davids rise the revenge of Balack against Israel Balaams blessing of them and in

looks thought fellow only to the dogs of his flock shall be ●iducially quiet and hopefully couragious to encounter death and shall have a seat at Gods right hand when this great and wise disdainer shall be extruded Heaven and intruded into the place of Devils Hearken to this In compendiam mittimus mala si presentia facimus esse judicia Cas●iod Var. lib 6. c. 2 1 O ye Nobles and Great men that too often think of death never ●ill it comes and are too often unprepared for it when it comes who ought to be the Lights of your Countreys the Tutors of your Neighbours in all morral literature the terrors of your ages Exorbitancies be not blind Guides to your seeing Countreymen be not dead Flies in the oytment of Grandeur cause not the way of Honour and the worth of Blood to be depreciated by your oblivion of and contraition to God but let this eye of Gods condescension in these distinguishing external mercies expressed to you above others provoke your eyes to be lifted up to him in holy gratitude in humble love in fixed faith in exemplary charity That you may expiate for the failings of some Great men by the vertues of you Great men that are Great and Good And that this Ye may do consider the mercy of God ought to melt and the patience of God to shame you into this holy Justice to it and your selves This the Apostle presses upon his Romans Rom. 12. 1. I beseech you therefore saith he by the mercies of God that ye present your bodies a living Sacrifice holy and acceptable to God which is your reasonable service Where the Apostle enforces his argument on them from not only his Apostolique condescension in beseeching them whom he might command but from Gods goodness to them not barely in the mercy of his Ministery which though he knew salvifique to them De quatuor ●iliabus magnae mise●icordiae dictum est quae sunt immistio amaritudin●s substractio opportunitatis v●rtus resist e●di sani●as affectationis Serm de Tripl misericord quatuor miserationibus Ostendit uno exemplo ei ritualia perf●ci per res solidiores quae unibris istis ex adverso respondeant Iudaei offerunt corpus mortu●m vos corpus vinum id ect una cum corpore actiones ejus n●m agere est vivere Grat. in locum Hostia vivens est corpus pro domino afflictum A●selmus in locum yet he magnifies not amongst them but by the mercies of God which are exemplified by Godly sorrow wrought for sin by defeat of opportunity in which to commit it by gift of grace to resist it by confirming them in a constancy of good resolution I say the Apostle does not only press them by these which St. Bernard calls the daughters of Gods great mercies but moves them to become Gods in their bodies fully no member no faculty exempted freely for that 's offering our selves without any compulsion or mercenary respect and this by holiness tending to acceptation with him From the consideration that thus to do is to be reasonable ereatures and thus to offer is to offer to God reasonable service For if God made the bodies and has honoured the bodies of men above other creatures with the inhabitation of reason in them is it not reasonable that their bodies should be devoted to God who is the giver of the life lustre of their bodies by the inspiration of their divine souls to quicken their bodies And this Gods Spirit provokes Ye to in the conviction of your reason and the convulsions of your conscience That God has made you among Creatures Men ●mon Men Christians among Christians Free-men among Free-men Noble and Gentle-men are cogent exertions of mercy in retributions to which your lives are too short your parts to low your fortunes too narrow to give mercy a suitable return and when you do the utmost you can and above as it were your selves if yet you are short of that you ought how unlike your selves and your just acknowledgements to your God are of ye among Noble Gentlemen who by Oathes and Blasphemies Adulteries Oppressions of poor Neighbours and Creditors indiligence in your Charges and heedlesness of Gods service endavour to provoke God to determin your pace which is yet as a river and your righteousness as a wave of the Sea Isai. 6. 18. For when sins of Great men are enormous Exemplary Truculent and the sufferers by them have no Earthly remedy God takes them to task and sets them home in the fatal return of them which leaves them wretched pittiless remediless For who shall gather when he scatters who shall bind up when he breaks in pieces who shall powre in Balm when he causes the wound to rage and the playster to be invalid Remember O remember He that has waited that he might be gracious Isai. 30. 18. been discouraged any longer to wait that he might be gracious has a Fan in his hand to purge Ier. 15. 7. a Fining-pot to try Mal. 3. 2. a Hammer to break in pieces Iur. 23. 29. and an Ax to hew down Ier. 51. 20. impenitent sinners and such all will appear that are rather vitiously Great then vertuously Good and then what ever silence your power and mens civility favours here your vanities with the Truth the whole Truth of them then will out and then shall ye appear to be the sinners whom the long-sufferance of God has not led into nor kept in continual repentance nor work'd into amendment of life O therefore forget not Saint Bernards Meditations Consider whence you came Vnde veneris erubesce ubi sis ingemisse quo vadas contremisce Serm. de primordiis mediis noviffimus nostris and be abashed where and what you are and be sorrowful and perplexed whether you are passing post and be amazed and tremble And O Nobles and Gentlemen having thus meditated of God and approved your selves Candidates to his favour you will be the better disposed to die comfortably and appear in judgement couragiously to die in the comfort of God lived unto Primo dominandi spes in arduo ubi sis ingressus adsunt studia ministri Tacit Annal. 4. is to prepossess God lived with 'T is to have a chaire of connexion between the upper and lower Worlds 'T is to be Magnetique as I may say of God into a Mans soul and to breath out Hyperhumane Hallelujahs 'T is to contend and vye with Angels in comfort of condition rapture of Intuition and delight of permanency 'T is to be what God is fixable on a Created stump and improvable into an increated attainment This is the true Nobility and Generosity that God designed our nature little lower then the Angels For in that he hath made us Kings and Priests to himself by effectual vocation testified in an holy life and death what has be done less then superiorated us to Angels