Selected quad for the lemma: judgement_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
judgement_n	day_n	heart_n	youth_n	1,554	5	9.4723	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11605	Three sermons preached by VVilliam Sclater Doctor of Diuinity, and minister of the word of God at Pitmister in Sommersetshire. Now published by his sonne of Kings Colledge in Cambridge	Sclater, William, 1575-1626.; Sclater, William, 1609-1661.	1629 (1629)	STC 21846; ESTC S102973	35,556	86

The same Apostle b Act. 24.26 treating of Iustice and temperance and iudgement to come before Foelix an Heathen made him tremble and quake euery ioynt of him for feare of that iudge whom by bribery and whoredome he had offended But we are fallen into the times S. Peter c 2 Pet. 3. speakes of wherein the doctrine of iudgement is holden a fable and nothing but a meere policy to keepe fooles in awe The wicked Iewes vpon denuntiation of a particular iudgement d Isay 22.13 are brought in thus speaking Come say they let vs eate and drinke for to morrow by the Prophets fabling we must dye Must you dye Ah wretch And what followes death After death comes Iudgement and if thou haue any grace in thee the very mention of it will make thee tremble Salomon e Eccl. 11.9 hauing to deale with such like desperate scoffers thus rebuketh their Godlesse practise Goe to young man if you must needes haue your swinge on reioyce and let thy heart cheare thee in the dayes of thy youth walke in the wayes of thy heart and in the sight of thine owne eyes But know God for all these things will bring thee to iudgement It is not a permission but an ironicall sharp and reprehension vrged by a seuere denunciation of a iudgement to come As if I should now say to an vniust bribing Magistrate if any such amongst vs goe to seeing thou hast sold thy selfe to work wickednesse eate vp the flesh of the people flea of their skins break their bones chop them in pieces as meate for the pot as Micah a Mic. 3.3 speaks oppresse the fatherlesse and let not the cause of the widow come before you say with shame enough b Hos 4.18 bring bribes fill your houses with extortion But know it is appoynted to all men once to dye then comes the iudgement At that day thou shalt find that a little of Samuels good Conscience c 1 Sam. 12.3 whose oxe haue I taken whose Asse haue I taken whom haue I done wrong vnto or of whom haue I taken a bribe to blinde mine eyes withall will doe thee more steed then all the treasures of wickednesse wherewith thou hast filled thine house As if I should say to the Cormorants of the Country build you houses in desolate places ioyne house to house land to land Country to Country till the poore can haue no dwelling amongst vs But know that for all these things God will bring thee to iudgement And then thou wilt wish as Ieremie d Ier. 9.2 that thou hadst had in the wildernesse a cottage of a wayfaring man rather then all these sumptuous buildings and large possessions while the stone shall cry out of the wall and the beame out of the timber shall answer it woe e Hab. 2.11.12 vnto him that buildeth a Towne with blood and erecteth a City with iniquity As if I should say to our scraping mercilesse Vsurers shut vp your bowells of compassion and cause the eyes of the needy to fayle by vaine expectation of your releife grinde the faces of the poore buy them for siluer yea for old shooes liue vpon the sweate of others mens faces But know that for all these things God will bring thee to iudgement and then thou shalt find one penny giuen in compassion of thy brothers want will afford more comfort then all the huge masses of siluer and gold that by vsury thou hast heaped together As if I should say to our drunken tospots powre in strong drinke drinke and be drunken spend your patrimonies at the Ale But know that for all these things God will bring you to iudgement As if I should say to a beastly Whoremoger fill thine eyes with adultery and thy bones with rottennesse take thy pleasure in dalliance and fill thee with lust But know that whoremongers and adulterers God will Iudge Heb. 13.4 As if I should say to our blasphemous swearers go to seeing you haue taught your tongues to speake blasphemies sweare the Puritane out of his Coate thy selfe out of Gods kingdome but know it is appoynted to all men once to dye and then comes the iudgement Beloued in Christ Iesus I know not how these things moue you but if there be any care of our soules me thinkes they should worke in vs a care to depart from euill that we may be found worthy to stand before Christ at his comming Act. 17 30.31 And surely if S. Paul● admonition vpon this ground moue not to amendement I see not what can remaine for vs but a fearefull expectation of iudgement and violent fire to deuoure vs. The Lord for his Christs sake giue vs all grace on whom his name is called to depart from iniquity that seeing he hath appointed a day wherin he will iudge the world in righteousnesse by that man euen Iesus whom he hath appointed we may all be admonished in euery place to repent and escape those vnsufferable torments that he hath prouided for vnbeleeuers in that lake of fire that burnes for euer before the Throne of God To the same God the Father Son holy Ghost three persons one true inuisible immortal and only wise God be all honour and glory for euer and euer Amen FINIS

see in our people Well there is no remedy we are borne to dye sorrow will not helpe it a good plausible ground for patience in Reason But know we religious patience hath another ground Psal 39. I was dumbe saith Dauid and opened not my mouth why because thou O Lord didst it This is Christian patience to moderate our affections vpon this ground because we know it is the Lord that doth it and death of friends betides vs by Gods appointment It is appoynted to all men once to dye Vse 3 There are sundry other vses inferred by Gods spirit vpon this doctrine that God hath appointed our death Iob hauing at large treated of this point thus inferres for his owne vse seeing God hath numbered my dayes and determined the number of my moneths decreed my death and dissolution Therefore all the dayes of mine appoynted time will I waite a Iob. 14.14 vntill my change shall come his meaning is that his whole life should be nothing but a Continuall meditation of death Our people haue taken vp an euill by word when they will expresse their vtter and extreme forgetfulnesse of a thing not thought of they vse this comparison I thought as little of it as of my dying day Alas and is that dying day of all things least thought of Haue we not euery day spectacles of our Mortalitie and carrie we not in our bosomes the principles of our dissolution how comes it to passe then that the day of death should be of all things least thought of and farthest out of remembrance and yet it is too true as appeares by those long hopes wee promise to our selues Almost no man so old or so diseased but hee thinkes hee may draw on one yeare longer A dangerous dreame as euer Sathan could send vpon men taking away all care of preparation and opening a gappe to all dissolutenesse of life and Conuersation take we heed of it Vse 4 I might also hence inferre as our Sauiour doth b Ioh. 9.4 that while the day lasts wee should worke the workes of God because there comes a night when as no man can worke He alludes to the C●●tome and vse of men as Dauid hath expressed it in the Psalme the sunne ariseth c. Man goeth out to his worke and to his labour vntill the Euening at night when darkenesse hath couered all things he retires him to his rest because he wants day light to direct him in working So is the terme of euery mans n●turall life God hath giuen it to the sons of Men that therein they should worke things pleasing vnto God Whiles this day lasteth worke we the workes of God There comes a night vpon vs that couers all with darkenesse and leaues no time for men to worke in Therefore sayd the Apostle while we haue time a Gal. 6. let vs do good and Salomon b Eccl. 9.10 whatsoeuer thine hand shall find to do do it with all thy power for there is neither worke nor inuention nor knowledge nor wisdome in the graue whither thou goest Proceede we to the second thing the subiect of death Men i. all men If any shall obiect that Enoch and Elias were translated that they should not see death and that Gods Children suruiuing at the day of iudgement shall not sleepe but shall be changed 1. Thes 4. Let him consider first that Extraordinaria non euertunt regulam a few extraordinary instances impeach not the course of generall ordinances And howsoeuer the suruiuers at the last day shall not suffer death as it is a seperation of the soule and the body yet as it puts an end to this animall life they may be sayd after a sort to dye at least this change is vnto them insteed of death or lastly the Apostle here speakes of the ordinary course as it is now stablished amongst men by the appointment of God Now mankind in Scripture are all ranged into these two ranckes Elect and Reprobate Beleeuers and Vnbeleeuers And of both sorts it is true that the Apostle here speakes it is appoynted vnto them all once to dye Now because it may seeme strange that Gods Children freed by Christ from the wh●●e curse of the Law should yet be subiect to a necessity of dying it shall not be amisse a little to enquire the reasons of this Gods ordinance in respect of his Children Papists as appeares in all their tracts of Purgatory vsually thus explaine it that Gods Children must therefore dye because by Christ they are freed from none but eternall punishments due for their sinnes As for temporall iudgements as sicknesses Death c. They still remaine vnto vs in the nature of punishments by suffering whereof we must expiate our veniall sinnes as they terme them And therfore it is their constant Doctrine that Christ hath satisfied for none but sinnes mortall freed vs from no punishment but Euerlasting there is a remainder of satisfaction left for vs whereby Gods iustice and wrath must by vs be appeased Now the Apostle a Gal. 3.13 hath taught vs that Christ hath redeemed vs from the Curse of the Law i. from the whole Curse due for our sinnes And who can read Deut. 28. but he must acknowledge bodily sufferinges to be a part of our Curse Isay teacheth Chap 53. that the Chastisement of our peace was laid vpon Christ i. the Chastisement whereby our peace and reconcilement with God was perfectly wrought And the Apostle a Heb. 10.11.14 affirmes that Christ by his one offering of himselfe hath perfected foreuer them that be Sanctified Yea take wee but euen Popish concessions in this kinde they grant that Christ hath deliuered vs perfectly from the guilt of our sinnes Now the guilt is nothing but a Consequent of sinne wherby we stand in account as sinners and are liable to punishment for our offences Now then hath Christ perfectly freed vs from the guilt of our sinnes then stand we as innocent in the sight of God and are reputed of God for Christes sake as if wee had neuer commited our sinnes therefore also are freed from subiection vnto punishment For shall wee say the Lord punisheth a man guiltlesse farre be it from the iust God to punish the guiltlesse as the guilty the guilt is remoued therefore all punishment But wee see these temporall paines and death it selfe remaines to Gods Children after iustification Obiect It is true Sol. the things remaine the same for substance but their habit vse condition is altered They remaine not in the nature of punishments properly so called for they tend not to satisfaction of Iustice nor as parts of the Curse from which Christ hath freed vs but temporall paines remaine as preuentions as admonitions as restrainements as instructions as nurturings as reducements as abatements of Corruption Death not as the wages of sinne to Gods Children nor as a part of the Curse but as the period of misery and a gate into heauenly happinesse But leauing them