Selected quad for the lemma: judgement_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
judgement_n	bishop_n	church_n	universal_a	1,734	5	9.1282	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A44515	Delight and judgment: or, a prospect of the great Day of Judgment and its power to damp, and imbitter sensual delights, sports, and recreations. By Anthony Horneck, D.D.	Horneck, Anthony, 1641-1697.	1684 (1684)	Wing H2824A; ESTC R215360	126,341	401

commanded Let the poor find that thou art rich let the needy feel that thou dost abound gain thy God by thy patrimony feed the hungry Jesus and lay up thy treasure there where Thieves cannot break in and steal get thee possessions but let them be Celestial such as the Moth cannot corrupt nor Rust eat away nor the Hail destroy nor the Sun dry up nor the Rain melt away Thou sinnest against God if thou thinkest thy riches are given thee not to make a wholesome use of them God hath given man a voice must he therefore sing amorous and undecent and obscence tunes with it God hath made Iron must thou therefore murther men with it and because he hath vouchsafed unto us Frankincense and Wine and Fire must we therefore sacrifice to Idols or because thy Herds and Flocks are great must thou therefore commit Idolatry with them Riches are great temptations except they be employed to pious uses In Scripture the Whore of Babylon is brought in array'd in Purple and Scarlet colours and decked with Gold and Precious Stone and Pearl and her Judgment is said to be great and terrible and the Prophet Esaias threatens a fatal humiliation to the Daughters of Sion because of their bravery when they were exalted thus they fell being trimmed thus they deserved to have their perfumes turned into a stink being deck'd with Silk and Purple they could not put on Christ being adorned with Bracelets and Jewels they lost the true Ornament of their hearts and consciences who would not shun that whereby others have perished Who would desire that which hath been a Sword and Arrow to others If a man should drop down dead upon drinking of a Cup we should conclude it was Poyson that killed him and what stupid ignorance of the truth must it be what madness to be fond of that which hath always done and still doth hurt and to imagin thou shalt not be undone by that whereby thou knowest others have been ruind Thus far St. Cyprian who lived about the year of our Lord 248 an eminent Bishop and who afterwards died a Martyr in Christs cause and in all probability spoke not only his own sense but the judgment of the universal Church in this point I will conclude this subject with a passage out of Tertullian St. Cyprians Master who thus reasons the case with the Women of his Age What means that saying let your light shine before men Why doth our Lord call us the light of the World Why doth he compare us to a City seated upon a Hill if we shine not in darkness or do not stand up among the drowned part of the World If thou hide thy candle under a Bushel thou must needs being left in the dark be subject to numberless assaults These are the things which make us lights of the World even our good works True goodness is not enamoured with darkness but rejoyces to be seen and is glad to be pointed at A modest and shamefaced Christian doth not think it enough that he is so but he delights lights to appear so too for such must be the fullness of his vertues that it may burst out from the mind within to the habit without and press from the conscience to the outward man that men from without may see what store and treasure he hath in the secret recesses of his Soul Voluptuousness and Wantonness must be renounced for by these the Vertue of Faith loses its masculine vigor I doubt the hand that hath been used to Bracelets will never endure the sturdiness of a Chain for Christ Jesus nor can I apprehend how the Knee used to a soft Garter will be able to endure the Stocks or Racks for the Gospel and I very much question whether that Neck which glistered with Pearles and precious Stones will ever yield unto the Sword of persecution therefore my beloved let 's chuse hard and uneasie things and we shall not feel them let 's forsake the pleasant things of this World and we shall not desire them these are the Anchors of our hope let 's lay aside these outward gayeties if we aim at the Wedding Garment in Heaven let not Gold prove the object of our love by which the sins of Israel are expressed let 's hate that which hath undone the Patriarchs and was adored by them after they had forsaken the fountain of living waters Come forth beloved and set before you the rich attire of the Prophets and Apostles of our Lord take your fairness from their simplicity your blushes from their modesty paint your eyes with their shamefacedness and your lips with their self-denial in speaking instead of Pendants insert in your ears the word of God and let your necks bear the yoke of Christ Jesus submit your heads to your own Husbands and then you 'l be dressed like Christians employ your hands about Wool and as much as you can keep at home and this will render you more amiable than Gold Clothe your selves with the Silk of Innocence with the Velvet of Holiness and with the Purple of Chastity and thus adorned God will fall in love with you 10. Delight in Painting and Patching and artificial meliorations of the Face and Skin to please and delude spectators or to draw others into admiration of our persons as it is a thing which the very Heathens have condemn'd for reasons drawn from the light of nature so it is almost needless to discourse of it or to batter it with Arms and Weapons out of the Magazine of the Gospel This delight hath in most Ages been infamous and the thing it self counted incongruous with the Law of our very Creation The Fathers of the second third and fourth Centuries derive the Original of it from the Devil and will allow nothing of this nature in any person that looks like a Christian. It 's a sign that the Spirit of Christ doth not dwell in a person that dares delight in such vanities for that Spirit inclines the Soul to other things makes her regardless of beauty and external comeliness obliges her solicitous about inward accomplishments and how she may please him that died and hath purchased an eternal Salvation for her and it 's enough that he that hath not the Spirit of Christ is none of his A Soul that hath the Spirit of Christ hath other things to do then spend her time and care in mending the Face for they that are after the Flesh do mind the things of the Flesh but they that are after the Spirit the things of the Spirit And what are the things of the Spirit but setting our affections upon the things which are above meditating of the purchased possession longing after the light of Gods countenance despising the World self-denyal taking up the Cross of Christ a transcendent love of God a burning zeal to his Glory laying up in store a good foundation against the time to come growing strong in the Lord and in the

duty to discourage such Vulgar Errours it cannot be a Crime in us to follow their Faith knowing the end of their Conversation THE SUMMARY Of the whole DISCOURSE THe Explication of the Text Pag. 1 6. The Proposition That the Prospect of a future Judgment is enough to imbitter all the Sensual and Carnal delights of Men particularly of young Men and to bring a damp upon the most Youthful and most Jovial Temper imaginable p. 6 7. The illustration of this Proposition p. 7 12 The Heads of the Discourse I. What Reason we have to believe that there is a Day of Judgment The Reasons drawn 1. From the Universal consent of the wiser sort of Mankind 2. From the Being and Justice of God II. What there is in that future Judgment that 's able to cast a damp on the Mirth and Jollities of Men especially the younger sort 1. In the Prospect of this Judgment there appears a very serious Judge the mighty Jesus the Son of God p. 22. 2. A very strict Examination of what we have done in the Flesh p. 34. 3. A very wonderful Scene The Person that is the Judge is the Law-giver too the Party offended the Witness and his own Advocate p. 51. 4. The unspeakable anguish and misery of those who have been most jolly and merry in this life p. 71. III. How the Prospect of that future Judgment must be managed that it may actually damp and put a stop to these Carnal delights 1. By thinking reflecting and ruminating upon that future Judgment p. 83. 2. By applying the particulars of this future Judgment to our selves p. 94. 3. By seconding all this with earnest Prayer p. 103. IV. Whether every Man is bound to imbitter his Carnal delights with this Prospect Aff. 1. Because if not imbitter'd they will infallibly lead the Soul into innumerable dangers p. 112. 2. Because to imbitter such delights to our selves is a thing of the greatest concernment p. 116. 3. This imbittering our sensual delights with such a Prospect is that which men will certainly wish they had done when they appear at the Great Tribunal p. 120. V. Whether a Christian that would be saved is upon this account obliged to forbear and abandon all Sensual and Worldly delights and recreations whatsoever The Answer to this Query laid down in several Articles 1. Spiritual delight is and must be the chief delight of a Christian p. 127. 2. Worldly delights as are neither sinful in themselves nor apparent occasions of evil are allowable p. 129. 3. Delight in Gardens Rivers Orchards c. considered p. 131. 4. Of delight in Musick either Vocal or Instrumental p. 133. 5. Of delight in Books p. 135. 6. Of delight in Drinking and Tipling p. 138. 7. Of delight in Cards Dice p. 141. 8. Of delight in Feasting and going to Feasts p. 147. 9. Of delight in fashionable Cloaths and Habits p. 154. 10. Of delight in Painting and Patching and artificial Meliorations of the Face and Skin p. 176. 11. Of delight in Dancing p. 192. 12. Of delight in Seeing and going to Stage-plays p. 205. Inferences drawn from the Premises 1. How far sorrow is better then laughter explained p. 127. 2. How differently Spiritual things affect men as they either attentively or inattentively think upon them p. 290. 3. How much the greatest part of the World is to be pittied that can delight in nothing but what they can grasp and feel p. 300. 4. How unreasonable it is to harbour any hard Thoughts of Religion because it debars us of dangerous sensual delights p. 313. 5. How necessary it is to prepare for the Great Day of Account DIRECTIONS 1. To pitty those inconsiderate Men that live as if there were no future Judgment p. 329. 2. To spend some time every Day in reflecting upon this Day p. 330. 3. To walk circumspectly every Day and to use that conscientiousness we would use were we sure we should be summon'd to Judgment at Night p. 337. 4. To reflect and think on this Day when ever we see or hear of the judicial Process of a Malefactor p. 339. 5. To reflect on this Day whenever we converse with sick and dying men or are present when their Breath leaves their Bodies p. 343. 6. To refle●t on this Day whenever we go to a Funeral p. 346. 7. To judge our selves here on Earth in order to avoid the terrour of God's future Judgment p. 351. 8. In our actions to regard not so much how they are relished with Men as whether they will endure the Test before the Judge when our Souls shall appear before him p. 354. 9. To bear injuries patiently out of regard to this Day of Judgment when God will set all things to rights and take care that we shall lose nothing by our sufferings p. 359. 10. To consider particularly that it will be more tolerable for Heathens and Professed Infidels at this Day then for Christians p. 362. 11. To make this Day a Motive to Christian Charity and Compassion p. 368. 12. Not to suffer our selves to be discouraged from admiring those men who have always lived in the Thoughts and Contemplations of this future Judgment p. 374. Eccles. xi 9 Rejoyce O young Man in thy Youth and let thy Heart cheer thee in the days of thy Youth and walk in the ways of thy Heart and in the sight of thine Eyes but know thou that for all these things God will bring thee into Judgment THERE is no Man certainly better able to give us so true an account of the nature extent danger exit and end of sensual pleasure as Solomon he walk'd through the whole Garden tasted of all the Fruits smelt to every Flower and I believe many times sinned not so much out of fondness to the sin as for tryals sake to acquaint himself with the nature of the folly and to see whether there was really that satisfaction in it which the bruitish part of the World said there was But while he tryed experiments upon the Viper the Beast flew into his Face and Poyson'd the Empirick He went on in these slippery ways and walk'd on this sea of Glass a considerable time spread the Sails of his sensual desires and bid his carnal mind ask and crave whatever it could fancy and if either Love or Mony or Force could procure it it should have it He hug'd all the little shooting flames he met with and kissed every thing that had the name and reputation of Mirth and Jollity But see the sad Catastrophe and woful turn of that pleasant Wheel when he thought himself in Paradice he found himself in Hell and that which tickled his senses at the first proved after some time his greatest torment and vexation Providence can be silent for a time but at last the sleeping Lyon wakes and roars so that all the Beasts of the Field do tremble and Solomon on whose head the Candle of the Lord had shined so long found that light at last