Selected quad for the lemma: judgement_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
judgement_n	brother_n	danger_n	fool_n	1,488	5	9.9269	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A81900	Maran-atha: = the second advent, or, Christ's coming to judgment. A sermon / preached before the honorable judges of assize, at Warwick: July 25. 1651. By William Durham, B.D. late preacher at the Rolls, now pastor of the church at Tredington in Worcester shire.	Durham, William, 1611-1684.	1652 (1652)	Wing D2832; Thomason E665_23; ESTC R206867	42,547	57

Christ Nay Our blessed Lord and Saviour hath at once sanctified and strengthened this argument by his own using it when he forbids us to beat our fellow-servants and not to eat Matth. 24.49 and drink with the drunken lest the Lord of the House come in an hour that we think not of and give us our portion with hypocrites in the lake that burns with fire and brimstone Five things considerable about the last judgement All which will yet appear more clear if we consider these five things which set out the nature of this judgement so as may render it more vigorously quickning men to the performance of their duties and more effectually restraining them from the violation of Gods sacred Lawes 1 The Impartiality of it as to persons Rom. 14.10 it will teach all persons wee must all stand saith the Apostle before the Judgement Seat of Christ the reverend age the blooming youth the eloquent Oratour the blunt Peasant rich Dives poor Lazarus the new fresh varnish'd Lady as well as she that sits grinding at the Mill. Heb. 9.27 As 't is appointed for all men once to die so for all that die to come to judgement no prerogative can procure exemption from his jurisdiction who is to be Judge of quick and dead and that is good Logick with Saint Peter Acts 10.24 Because that without respect of persons he judgeth every man according to his works therefore we should passe the time of our our sojourning here in fear 2 The Exactnesse of it as to all manner of offences Matth. 5.25 1 Of Omission where Christ gives us a pattern of the last judgement the Sentence is past onely for negatives for omitting the duties they should have done Thou hast not cloathed not visited not fed therefore Go ye cursed If he who gives not cloathes to the naked nor food to the hungry nor lodging to them that want be punish'd with such whips what scorpions shall be provided for them who strip the poor of their clothes turn them out of their own houses pull the bread out of their throats if not to visit and comfort those that are imprisoned for Christs cause be a sin what is it to cast the innocent into prison to feed them with the bread and water of affliction 2. Of Commission 1 King 22.27 Whether they be open and notorious or private and secret for God shall bring every mans work to judgement Eccles 12.14 1 Tim. 5.24 with every secret thing Some mens sins are open before-hand going before to judgement and some men they follow after Open profanenesse runs to the Bar of Justice before-hand and waits for the sinner Sly Hypocrisie and dissembled sins these follow after The murders thefts rapes burglaries of the prisoner at the bar they go before to judgment the passion injustice bribery of a Judg the partiality of a Juror the perjury of a witnesse these follow after unto judgement We must be brought to an account not only for the outward acts and grosser commitments of sin but for the first risings of the heart it 's secreter tendencies inclinations to sin for that sin which is conceived in the heart though never produced nor acted by the hand Matth. 5.22 I need not trouble you for this further then that one Text But I say unto you whosoever is angry with his brother without cause shall be in danger of judgement and whosoever shall say unto his brother Racha shall be in danger of the Councell and whosoever shall say Thou fool shall bee in danger of hell fire where we may see that if we go no further then the Pharisees we shall come to judgement for actuall murder and adultery we must give an account of all our works thus far the divinity of a Pharisee will lead us But is this all no not onely he that kils his brother but he who is angry with him rashly unadvisedly shall be liable to a future account and brought to judgement in another world for it Not that all anger binds over to judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad textum pertinere ex eo comprobatū dari potest quod iram quae à Christo prohibetur pulchrè determinat limitat ne omni justâ etiam irâ ac zelo interdictum sibi esse Christiani existimant Sol. Glas Philo. sac lib. 1. tract 2. but this rash unadvised anger Over and above the usuall interpretation which the Pharisees put upon this text our Saviour shews there be three other things beside actuall murder whereby this cōmandment is violated to each of which he affixes a severall punishment proportionable to the nature and quality of the offence The first way by which the sixth commandment is broken even by him who doth not actually kill his brother is by rash and unadvised anger which is then rash and unadvised when it hath no good cause nor ground to warrant it and when it exceeds its bounds either in the degrees or continuance of it And to this rash andunadvised anger though it never went further then the brest which bred it he assignes a sutable punishment it makes a man guilty of judgement 2 But he that sayes Racha which is a second way whereby this commandment may be broken without actuall murder 1. Either from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vacuum mente optbus ingenio 2. Or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conspuere making it an interjection of disdaining and abhorring Linwood provinciall Constit and suffers the anger conceived in his heart to break forth at his mouth though with some moderation that shall give any contumelious language in calling his brother a vaine and empty fellow a fool ideot or beggar or shall by any significant gestures or carriages expresse the disdaine rancour and indignation of his heart shall be in danger of the councell But he that shall say Thou fool which is the third way that is whose anger breaks out by some speciall and remarkeable kind of reproach and vents his passion not only in contumelious language but in virulent and bitter raylings shall be guilty of hell fire You have seen the three severall sorts of sin whereby the sixth Commandment is broken as well as by the actuall shedding of the blood of man now cast your eyes upon the three sorts of punishment which are here threatned to these three degrees of sin and you wil find then rise in degrees as the sins do in guilt The first to wit rash anger shall bee in danger of judgement where by judgement is meant that Court of Judgement which sate almost in every Town Dr Reynolds praelect in Apoc. Practicall catech and in matters criminall of inferiour nature had power of life and death who punish'd the offender with beheading But he that saith Racha shall be in danger of the Councell which meanes the great Councell the Sanhedrim consisting of seventy one persons who had cognizance of the greater and

judgement as they are in themselves so they are in our apprehension too twins yet so prodigiously are they coupled that when we have brought forth one we have small hopes of being delivered from the other The Heathens who had but one eye that of nature and that film'd over with superstitious and carnall thoughts Quaesitor Minos Vrnam movet saw distinctly this truth That there was a Judge below the Poet knew and that the Heathen generally did he like wee have cleer evidence in that the Apostle makes that the ground of his Argument to restrain the people from sin Because a Acts 17.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diphil comicus Vide hic de re Euseb de Prepar Evangelic l. 11o. c. 35.36 Idem l. 12. c. 6. 52. cap. in fine God had appointed a day wherein he will judge the world in Righteousnesse which had not nature suggested the truth of it might have been as easily rejected as urged Balthasars sinews refuse to bear the luggage of his carcasse when the wall turned Preacher and reproved his vanity Felix himselfe when Paul discours'd of Judgement though in the presence of his sweetest Drusilla could not secure his limbs from the shiverings of an Ague It was much that a prisoner should so soon tremble his Judge and that hee should quake at the mention of Judgment from his mouth on whose head he was ready to passe present sentence Look back to Adam the First Man the Second Sinner who had no sooner sinn'd but trembles and flies from the presence of that God with whom but now he talk'd face to face Look on Cain who when he began to bee a Fratricide left off in this point to be an Heretick and by the basenesse of his manners rectified his Judgement Glassius Philo. sacra pag. 60. Gen. 4.8 if that be true which is cited out of the Jerusalem Targum which runs thus Caine and Abel went out into the field to talk and Cain said There is no Judge nor Judgement nor life to come no reward for the good nor punishment for the wicked for if there were why I pray thee should thy offering be accepted mine rejected But Abel answered There is a Judge and judgement and life to come a reward for the good and punishment for the wicked because my works were done in integrity they were accepted thine in hypocrisie and therefore rejected And whilst they were thus wrangling about the point Caine smote his brother Abel and kill'd him Flagitium flagellum sicut acus filues But no sooner had he made a passage for his Brothers Soul but he made a Scourge for His owne he is now forced to recant his error and with anguish and sorrow pine under that Judgement which even now hee denyed whilst the earth greedily drinks in his brothers blood he sees Hell wide open gaping for his owne whilst his Butcherly hands are hiding his brothers carcasse his distracted looks manifest his own guilt Thus you see that God hath implanted in the hearts of all men Haret lateri lathalis arundo an expectation of a future Judgement which thought oft-times by ryot and excess they desire to obliterate yet it sticks deeper imprest in the soule then letters ingraven in pillars of Marble A sinner may I deny not in his jovialitie Prov. 14.13 seem to smother all thoughts of future account yet in the midst of laughter his heart is heavy and whilst his face smiles his heart bleeds for do but track the guilty person to his chamber where while he ruminates upon his acted villany see how hee starts and and shunts at the wagging of every feather Each friend that visits him is suspected for a Sergeant and hee fears to be betrayed by his own members his rowling eye his shaking hand and bloodlesse cheek whispers his guilt and if others were as suspicious as hee is conscious of his sin his stammering broken distracted language would soon discover him See him in his bed The silent night which befriends others with rest and sleep affects him with nothing but horror and amazement the gloomy darknesse that invites others to a sweet slumber presents him onely with the blacknesse and foulnesse of his fault How oft hee shifts his weary sides without rest or ease and if he be befriended with a small parcell of sleep good God! what tongue can express the strange imaginations of his mind the horror and astonishment into which a dreame casts him 'T is futuri judicii pra judicium Tert. This is the distressed estate of a sinner what said I is this his estate alas this doth but point at it Sinfull man while he makes God his enemy is afraid of every thing Sadeel in 32. Psal their hearts are like the troubled sea now at present they seem to enjoy a pleasant calme not a wrinkle of sorrow sits upon their brow and they goe on in their sinfull pleasures with full sailes yet by and by the wind begins to blow a storm ariseth the waters rage themselves are overwhelmed in the gulph of despair they reel to and fro and staggar like a drunken man and are even at their wits end It was so with Caligula * Qui Deos tantopere contemneres ad minima tonitrua conivere caput advolvere ad majora proripere se electo sub lectumque condere solebat Sueton. Calig §. 51. who though in the height of his pride he durst contest with God yet durst he by no means behold the lightning but must stand beholding to the courtesie of a cave or an oven to secure him from the messengers of Heaven who but now durst defie God himselfe he that thought to speak as loud as the Almighty is struck dumb trembling and quaking at a clap of thunder What are all these distractions of thoughts and tortures of our spirits but infallible symptomes of an innate principle carrying over our assent to this conclusion That there is a judgement to come That there shall be such a day of account 't is I hope made cleer that there should be such a day let a few words shew you the equity That Gods justice may be without blemish in punishing the wicked who frolick it here and rewarding the godly who drink deep of distresse If the righteous had onely hope in this life 1 Cor. 15.19 they were of all men the most miserable As it is with the Church so it is with her members she is a Lilly but yet among the thorns these are Jewels but trampled under foot If you look for a Saint small hopes of finding him couch'd in a bed of down no the Stockes the Den Psal 105.18 Dan. 3.21 Dan. 6.16 the Oven is a more likely place to find a Joseph a Daniel or a nest of stiff kneed Jews that will not bow to an Idoll the man of this world you may find 't is likely with Davids Image at ease upon his pillow 1 Sam.

more notorious crimes and punisht the offender with stoning a death more grievous then that of bebeading But he that saith Thou fool shall be in danger of Hell fire ignis Gehennae a Metaphor taken from the fire in the place called the valley of Gehinnom which was a place neer Jerusalem where the Idolatrous in an accursed imitation of the barbarous practice of some of their neighbour nations were wont to sacrifice their children unto Moloch which was say some by making them passe through the fire till they were dead Others That they were put into the belly of a brazen Image shaped proportionally to the limbs of a man in which being heated extreamely hot they were burnt and scortch'd to death which way soever it was the torment was most exquisite and their lamentations most intolerable wherewith least their parents the sacrificers should be moved and affected the Trumpets did continually sound and they made otherwise a piteous dinne that the skreeks and groans of the tortured children might not be be heard whence the place was called Tophet from a wordt hat signifies a Timbrell or a Trumpet and the torments that these poor creatures suffered were chosen out as the fittest resemblance to set out the pains of hell by The summe of all is that as he who actually murders a man is subject here to be punished by the laws of men so shall he that sins against the law of God in any of these forementioned ways be subject to the judgement of God at that great day he that is angry with his brother unadvisedly shall be without repentance cast into hel he that expresseth that rancour of his mind by some disdainfull gesture or contemptuous speech Regula peccatis quae poenas irroget aquas Hor. scr l. 1. sat 3. Dr Reynolds praelect in Apoc. p. 269. shall bee cast into hell into greater torments but he that shall ad any speciall kind of reproach or bitter rayling shall be cast into torments inexpressable such as were the torments of those who were sacrificed unto Moloch All our sins you see must come to judgment thoughts and words as well as actions they shall bee all the evil ones rewarded with stripes though the last with more But what must we then give an account for our words also Mat 12.36 Yes for every idle word we must give an account But by the way by idle word we are not to understand every jesting pleasant speech for al such is not idle no more then all that is serious is profitable Nor are we to think every witty jeer 1 King 18.27 or biting sarcasm an idle word Elijah jeered the priests of Baal and Solomon the riotous young person Eccles 11.9 but those are idle words which neither savour of wisdom or holinesse be they spoken in jest and earnest Verbum oticsum est quod infructuosum est Greg. de Cur. pastor par 3. adm 15. otiosum verbum est quod ratione justae necessitatis et intentione piae utilitatis caret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil in Ps 7. De peccatis cogitationum nemo poenam putitur Ulpian in digest Bishop of Carlile's speech in Parliament 1 Hen. 4. Trussell Conatus consilia cogitationes justissimè castigat vindicta divina Polib Non decet solùm manus innocentes sed oculos animosque puros habere That 's an idle word saith Tertullian which tends neither to the instruction or edification of the hearer And another that 's an idle word which is needlesse and unprofitable and if we must give so strict and solemn account for every idle word how much more for every false and deceitfull word for every scurrilous and rotten word for every envious and malicious word for every slandering and disgracefull word for every hereticall and blasphemous word But is this all shall our works and words alone bee weighed in the strict ballance of divine Justice Shall the Proverb bear us out that Thought is free the Lawyer lays it down as a ruled case That no man is punisht for thinking But the Lawyer saw only with his own spectacles and lookd not beyond his own consistory in humanes judicatories 't is true we punish not thoughts till backt with consent some outward expression or execution But in Gods judgment 't is otherwise He who is the seacher of the hearts and tryer of the reines may justly punish the inward motions and waiward Counsels of the same As the Oracle answered Glaucus in another case idem est tentare Deum facere in Gods account it is all one to intend and act a villany Christ the best expositor of the Law himself made mightily convinceth the Pharisees of mis-interpreting the Law and proves that not only the outward Act but the inward risings of the heart are sinfull not he only who kills but he that is angry with his Brother unadvisedly breaketh the Commandments not only he that lies with a woman but he that lusts after her is liable to judgement The pure and holy Law of God requireth truth and holinesse in the inward parts as well as a bare forbearance of the outward act 'T is not enough that our hand be cleer from bloud unlesse our hearts be free from malice and our tongues from reproach There may be a guilty eye a guilty hand us well as unlawfull imbraces For Christ in that place blames not the Law as too narrow Non legem culpat sed interpretandi modum as not reaching to forbid evill words or thoughts but quarrells at the false interpretation of the Pharisees who corruptly straitned and so marrd the text The Commandments of God as they are sincerely pure Psa 19. so are they also exceeding broad reaching to the dividing between the marrow and the bones betwixt the intentions and secret thoughts of the heart The Law is compared to the Sun from the lustre of whose rayes the most secret closets lie not hid 't is therefore call'd a spiritual Law Lex Dei dicitur spiritualis ratione 1 Originis 2 Impletionis 3 Finis 4 Obligationis by the Apostle and so 't is in four respects first in regard of its Originall proceeding from a spirit 2. In regard of the power of fulfilling of it all the strength of Nature cannot fulfill it it must be from the renewing of the spirit 3. In regard of its end which is to bring us to God the Father of spirits 4. Which belongs hither in regard of its obliging power because it doth not only restrain the outward act of wickednesse but the first motions of the heart the first tendencies and inclinations of the thoughts to evil God even in his Law set bounds to our thoughts the transgression of that law implies guilt and guilt doth but pave the way to judgement which Christ the righteous judg will execute as wel for hard thoughts Jude ver 14. as for ungodly deeds Will you heare the conclusion of the whole matter God shall

an excellent Pattern to proceed against false witnesses by where the law injoynes them legem talionis that they be mulcted so far forth Deut. 19.16 as their false witnesse would have prejudiced their neighbour But if the Judge cannot find it out yet God will you call God to be a witnesse that you speak truth and to be an Avenger if you speak falsly God is both a witnesse and a Judge Behold Mal. 3.5 I will be a swift witnesse against the false swearer whereby the hireling the widow and the fatherlesse are opprest and the stranger turned from his right And he will be a swift Judge too it will not be long before he rip up all your combinations concealments of truth your equivocations reservations falsehoods perjuries in the face of all the world he stands at the door and sees all Take heed what you do 5. To All in one word that shall be imployed in this businesse whether Judges Sheriffs Justices Jurors Witnesses and all inferior Officers and I shall wind up all with a short story out of Damascene which runs thus There was a mighty and Puissant King In Historiâ versus principium who being clothed in his Royall Apparrell riding in his golden Chariot attended with all his Nobles met upon the way with two poor thred-bare Ministers of Jesus Christ and presently leaping from his Chariot runs and fals down at their feet and kisses them Which act of his his Nobles disdaining but not daring to reprove acquainted the Kings owne brother with what had past and desired him to rebuke his brother the King for thus debasing his power and greatnesse which accordingly he undertook to do and performed his task with sufficient tartnesse which yet the King bare with much patience and made him no answer at all It was the custome of that place that when the King whose will was the only law was resolved to take away any mans life he sent one whose office it was to sound a Trumpet before that mans door whereby he and all his neighbours knew that such a man must die At night the King sends this Trumpeter to blow before his brothers door who no sooner heard that fatall sound but giving up himselfe for dead spent the night in weeping and wringing of his hands setling his estate condoling his wife and children and in the morning comes to the Kings gate all in mourning trembling every minute expecting execution The King being informed that his brother was thus at the gate sends for him into his presence and seeing him in such a miserable pickle prostrate at his feet bespeaks him thus O thou foolish and unwise man if thou thus fear and tremble at the sound of the Trumpet of thine own naturall brother against whom thou hast done no hurt how dost thou find fault with me for humbling my self before these living Trumpets who proclaim the coming of the Great God to Judgement against whom I have most grievously offended My Lords and Gentlemen I hope you have prevented me in the application of this story and that when by and by you shal see the faces of poor prisoners grow pale their hands shake their knees beat together at the sound of that Trumpet which summons them to your Tribunall You will then be pleased with an awfull Reverence and a trembling fear Judex quisque judicii sui sempiternum sustinebit judicium Chrysol ser 26 to consider that there is another Assizes another Trumpet another Tribunall where you your selves must every one give up an account as of all other things so of this dayes work before this Just and Impartiall Judg who standeth at the door The Lord touch your hearts with his fear and direct you in your work FINIS