Selected quad for the lemma: judgement_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
judgement_n	heart_n	young_a	youth_n	1,501	5	9.4198	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17332	The narrovv vvay, and the last iudgement deliuered in two sermons: the first at Pauls Crosse, the other elsewhere, by G.B. preacher of the word at Alphamston in Essex.	Bury, George.; Brian, G., attributed name.; C. B., fl. 1607.	1607 (1607)	STC 4179.5; ESTC S115853	53,682	90

5.22 The Father iudgeth no man but hath commited all iudgement to the Sonne So Saint Paul saith Rom. 14.10 We must all of vs appeare befor the iudgement seat of Christ And Saint Austin giueth a reason of it thus Vt ea natura iudicem agat quae sub iudice stetit That he may act the office of a iudge in that nature in which he stood before a iudge Secondly for his assistants vpon the bench they are his disciples Math. 19.28 For when the sonne of man saith Christ shall sit in the throne of his maiestie yee which haue followed me in the regeneration shall sit also vpon twelue thrones and iudge the twelue tribes of Israel And thirdly for the bringing of the prisoners to the bar yee haue it in the 5. of Iohn and 28. vers The houre shall come in which all that are in the graues shall heare the voice of the sonne of God and they shal come forth that haue done good vnto the resurrection of life but they which haue done euill vnto the resurrection of condemnation At which time the prisoner shall haue free liberty to speake what he can for himselfe for so they on the left hand pleade not guilty Math. 25.44 Lord when haue we seene thee an hūgred or athirst or a stranger or naked or sicke or in prison did not minister vnto thee And fourthly for the witnesses they are more then two For first Christ who is the Iudge he will witnesse against vs. Ier. 29.23 Ego sum iudex testis I am both a iudge and a witnesse And whereas men are often compelled and enforced to beare witnesse to the truth in the third of Malachy and fift verse Ego sum testis velox I am a swift witnesse And if Christ should faile in his testimonie against vs yet his law-giuer Moses wil not faile for so Christ saith Ioh. 5.45 Do not thinke that I will accuse you to my Father there is one that accuseth you euen Moses in whō you trust And though Christ and Moses both do faile in their witnesse yet is there another who will not be wanting euen the diuell in whō many haue trusted too much For in the 12. of the Reuel 10. v. Sathan the accuser of the brethren is cast downe who accuseth them before God day and night And thus saith Saint Augustine will he vrge in the last day and enforce his accusation before God Thine they were O king of heauen by creation but mine they are by transgression Tui per gratiam quam amiserunt mei per culpam in qua decesserunt Thine they were by grace which wilfully they haue cast away mine they are by sins which hath cast them away thine they were by the glorious merit of thy passion mine they are for want of charitable compassion thine they were because thou diedst for their sins mine they they are because they died not but liued vnto sin Nobis ergo associentur in poenis qui cōformati sunt in culpis and therfore ô supreme iudge it stands with equitie iustice that these shold be partakers in our punishments who while they liued in the world were companions in our sinnes But if Christ and Moses and the diuel should faile in their witnesse though neither of these did know of thy sinne and so consequently could not iustly accuse thee yet as Lactantius well saith Quid prodest tibi non habere conscium habenti conscientiā What will the ignorance of others auaile thee when as the testimony of thy owne conscience wil preuaile against thee For as there are some which haue a good conscience Heb. 13.18 so there are others which haue a bad conscience a conscience seared with a hot iron 1. Timoth. 4.4 And as they who in godly purenesse and not in fleshly wisedome haue their conuersation in this world the testimony of their conscience shal cause them to reioyce 1. Cor. 1.12 so they which haue followed the vaine pleasures the pleasing vanities of this world the testimony of their conscience shall cause thē to lament And then a mans owne cōscience acccusing him there needeth no iury to be impannelled for the party confessing the action the Iudge will immediatly proceed to sentence the which sentence shall not be like the Roman * Romani tabellas seu literas in vrnam solebant conijcere literae fuerūt A.C. A litera Absolutionis C litera condemnationis talis in iud●cijs consuetudo apud Graecos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respōdebat Romanorum C. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Romanorum A. A a sentence of Absolution whereof mention is made Math. 25.34 Venite benedicti Come ye blessed of my Father inherit the kingdome prepared for you from the foundation of the world But it shall be like that nigrum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Greeks a sentence of condemnation whereof mention is made in the same chapter and 41. verse Ite maledicti Go ye cursed into euerlasting fire which is prepared for the diuell and his Angels And then last of all followeth the executiō of the sentence the charge whereof shall be committed to the Angels For so saith our Sauiour Math. 13.49 At the end of the world the Angels shal go forth and seuer the bad from among the iust and shall cast them into a fornace of fire where shall be wailing and gnashing of teeth So then to conclude this with that of the Preacher Eccl. 11.9 Reioyce ô young man in thy youth let thy heart cheere thee in the dayes of thy youth walke in the wayes of thy heart and in the lusts of thine owne eyes but yet know that for all these things God shall bring thee vnto iudgement Be not therefore deceiued neither flatter your selues with this vaine imagination that though you commit sinne with greedinesse yet there will be no reckoning and account for it Say not within your selues as it is in the 5. of Eccle. 4. I haue sinned and what euill hath come vnto me For as it followeth in the same place Dominus est * Patiens redditor dicitur quia peccata homin●m patitur reddit Nam quos Diu vt conuertantur tolerat non conuersos duriùs damnat Greg. Hom. 13. in Euang patiens redditor The Lord is a patient rewarder that is as he is patient for a time and expecteth thy returne from sinne so he is a rewarder will not leaue thee vnpunished Lento gradu ad vindictam ira diuina procedit sed tarditatem supplicij grauitate iudicij recompensat The iustice of God goes slowly indeed but it recompenseth the slacknesse of iudgement with the heauinesse thereof And therefore as Abraham said vnto the rich man Luke 16.25 Hîc bona sed illîc mala Here thou receiuedst good things but now thou art tormented so haply without any checke or controlement thou maiest follow thy sinfull pleasures and delights here in this world but there will one day come a time when for those thou shalt

a sinner they apply either one or both these comforts to them first that nullum tempus poenitentiae inidoneum that no time is too late to come vnto God by repentance and if they stagger in their hope notwithstanding this first comfort then is it commonly backed with this second that God is Deus misericordiae a God of mercie and will forgiue them And in this for the most part we are all like vnto Benhadad 2. King 20. For as he fled from the King of Israel from place vnto place till he was forced into a chamber and when he could go no farther thus he was comforted Reges Israel sunt Reges misericordes The Kings of Israel are mercifull Kings So men commonly when they are in health and strength of bodie they run on in iniquitie and sinne and are impiously rebellious against the holy one of Israel but when they are chased as it were into their chambers either by sicknesse or old age and when there is no way but one as we say but death with them then this is their comfort that Deus Israel est Deus misericordiae that the God of Israel wil be then vnto them a God of mercy But beloued let vs neither flatter our selues with vaine hopes nor deceiue our neighbours with false comforts for though God accepteth of him who cometh vnto him in his old age which is the euening of his life as you may see by him who had a penie giuen him Math. 20.9 though he came at the end of the day to the vineyard and by the theefe Luke 25.43 who was posted euen from the crosse vnto Paradise yet God had rather thou shouldest come vnto him in thy youth which is the morning of thy age And to that end saith the wise man Eccles 12.1 Remember now thy Creator in the dayes of thy youth least our comming vnto God should be put off and deferred he saith Remember now and least we should put off till old age or death he addeth in the dayes of thy youth And ●●rely if there were no other reason for it or if we had not the lamentable example of the fiue foolish virgins in this chapter to direct vs who calling Lord Lord open vnto vs when it was too late were shut out and excluded from the kingdome of heauen yet this may be sufficient that we see commonly in our experience carnall and carelesse sinners Justo Dei iudictio hac poena punitur peccator vt mortens obliuiscatur sui qui cū viueret oblitus est Dei Augustin by the iust iudgement of God to be punished with this kinde of punishment namely in old age and at the houre of death to forget both themselues and God as before in their youth they had no care to remember him And for the second comfort that God is Deus misericordiae a mercifull God sure it is that as the women sung concerning Saul and Dauid 1. Sam. 18.7 Saul hath slaine his thousand but Dauid his tē thousands So we may sorowfully sing and say truly that the despaire of Gods mercie hath slaine thousands but the grosse presumption of his mercie hath slaine ten thousands it hath sent ten times as many more vnto hell as the despaire of his mercie And therefore let vs not suffer our selues any longer to be deceiued for as it is true of God which the Prophet Dauid hath Psalm 86.15 that the Lord is a pitifull God mercifull slow to anger and great in kindnesse for all these doth be heape together in that verse yet haue we no reason to be presumptuous vpon these his mercies but we should rather looke backe vnto the 18. Psalme and 26. verse where the Prophet speaking of God he saith thus With the pure thou wilt shew thy selfe pure and with the froward thou wilt shew thy selfe froward that is as he wil mercifully receiue and pardon those that are penitent so he will iustly repell and seuerely punish those that are impenitent In the verses which go before from the beginning of this Chapter we haue the truth and proofe of this doctrine in the parable of the ten virgins For as we see the fiue wise virgins who had oyle in their lampes that is whose good workes and godly liues did shine and giue light vnto others as a lampe giues light vnto those that are in darknesse as we see these most mercifully to be receiued and to enter in with the bridegroome so the fiue foolish virgins who did slumber and sleepe and had no care to expect the bridegroomes cōming by a vertuous and godly life those we see most iustly to be shut out And our Sauiour Christ concludeth and shutteth vp that parable with this comfortable sweet caueat vnto vs Watch therefore for you know neither the day nor the houre when the Sonne of man will come As if he should haue said seeing there will be a comming of the Sonne of man to iudgement and his comming as it wil be ioyfull and comfortable to the godly so it will be fearfull and terrible to the wicked and we know neither the day nor the houre when he wil come therfore slumber not sleepe not be not carelesse be not secure in your sinnes but watch that is be prepared by a vertuous and godly life against his comming that so when he shal come you may be receiued into heauen with the fiue wise virgins and not be excluded and shut out of heauen with the fiue foolish Watch therfore for you know neither the day nor the houre when the Sonne of man will come In the right opening handling of which words I beseech you to obserue carefully with me these foure particular considerations First that there will be a comming of the Sonne of man to iudgement He wil come Secondly that because he commeth to iudgement therfore his comming wil be fearful terrible Thirdly that the time of his fearfull and terrible comming vnto iudgement is vncertaine We neither know the day nor the houre when he wil come And lastly the vse which we are to make of all these this is a careful vigilant preparation of our selues against his cōming in the first words Vigilate igitur Watch therefore Watch therefore for you know neither the day nor the houre when the Sonne of man will come Now of all these in their order And first for the first consideration 1. That there wil be a comming of the Sonne of man to iudgement He will come It was the fond opinion of Aristotle that great Philosopher that the world had no beginning Lib. 1. de coelo cap. 10. and so consequently shall haue no end and that mankind with all other creatures in the world were alwayes and should be alwayes The which opinion of his if it were true then might men lawfully doubt whether there should be a general Sessions a generall calling or no of men vnto iudgement But the best way to confute a heathen is by a heathen Plinius

be brought before a Iudge and the iudge shall deliuer thee to a iaylour and the iaylour shall cast thee into prison from whence thou shalt neuer be released And therefore howsoeuer there hath heretofore bene no impression in our hearts of this iudgement to come yet hereafter as Saint Hierom confesseth of himselfe siue comedas siue bibas whether thou eatest or drinkest whether thou wakest or sleepest whether thou walkest abroad or stayest at home let that be euer sounding in thy eares which was euer sounding in his eares Surgite mortui venite ad iudicium Arise ô you dead and come to iudgement Thus much for the first consideration That there will be a comming of the Sonne of man to iudgement I come to the second 2. That this his comming vnto Iudgement will be terrible In the ninth of Esay and sixt verse the Prophet speaking of the coming of our Sauior Christ he saith thus Paruulus natus est nobis A child is borne vnto vs and his name shall be called Wonderful Counseller the euerlasting Father the Prince of peace and in the 21. of Matthew and fift verse there is the prophesie fulfilled Ecce Rex tuus venit tibi mansuetus Tel ye the daughter of Sion Behold thy King commeth vnto thee meek But that setteth out his first coming but now we are to lay opē his second comming Then he came in humilitie but now we are to speake of his comming in glorie Then he came like milde and little Dauid 1. Sam. 17. to free vs from the Diuel that great Goliah but hereafter he wil come like angry and armed Dauid 2. Sam. 25. against ingratefull Nabals Then he came with comforts in his right hand for he came not to call the righteous Math. 9.13 Iohn 5.29 but sinners to repentance but hereafter he shall come with terrour in his left hand for he shall call the vnrepentant sinners vnto iudgement Then that the world might be crucified vnto vs and we vnto the world Christ Iesus vouchsafed to be crucified in the world but hereafter because the preaching of Christ his crosse is accounted foolishnesse by the wicked world therefore Iesus Christ wil come to crucifie the world Then the people shouted Mat. 21.9 Mat. 24.30 and distinctly cried Hosanna for ioy but hereafter the wicked shall yell make a confused noise for feare yea so fearfull wil this his second comming vnto iudgement be that Saint Paul disputing of it before Felix as I now before you it made the very heart of Felix to tremble Act. 24.26 And no maruell for if that first apparition of God was so fearfull and terrible to the people of the Iewes Exodus 20.18 that Moses himselfe said I feare and tremble and the people fled and stood a farre off and sayd to Moses Talke thou with vs and we will heare but let not God talke with vs least we die how fearfull then and terrible will his second comming be For at that first appearing he came onely to giue them lawes but at this second he will come to punish the transgressors of his lawes Hest 15.10 Surely if Hester fell vpon the ground and life for a time went out at the gates of her body when she beheld the maiestie of Assuerus the King Dan. 8.17 if Daniel in the eight chapter of his prophesie at the sight of an Angell trembled and was sore afraid Mat. 28.4 if the keepers of the sepulcher in the day of our Sauiour his resurrection were terrified and became as dead men if the Iewes comming armed into the garden to apprehend Iesus Iohn 18.6 when they heard him but say Ego sum I am the man if they fell backward vpon the ground and became as dead men O then what shall miserable men and women do when they shall see Iesus Christ not yeelding vp his body to be punished by sinners as then but comming in the clouds with power and great glorie to punish sinners Luke 21. ●9 Indeede if there were the same meanes and such hopes of preseruing men frō the iudgement to come as there are of preuenting iudgement and iustice here vpon the earth then the feare thereof were altogether needlesse but you shall see the case is farre different For first here vpon earth when men stand vpon life and death intercession is made by others for the procurement of their deliuery yea oftentimes speeches in commendation of the prisoner are admitted by the bench Plutarch for so was the custome among the Romanes till the law of Pompey tooke it away But in the day of the last iudgement there will be no place for intercession 2. Sam. 14. 1 Sam. 25 there shall then be no Ioab to intreate for Absolom there shall then be no Abigail to speake for Nabal The truth of which doctrine is most euident in the Scriptures for looke into the 22. of Matthew and 13. verse and you shall there see that the partie that had not on a wedding garment was commaunded out of the bride-house and cast into vtter darknesse and no man did once intreate for him Looke into the 25. of Matthew and 28. verse and you shall there likewise see that the seruant which had receiued but one talent and without any employment to his masters aduantage had hid it in the earth had his talent taken from him and was cast into vtter darknesse and no man intreated for him Nay looke but into the verse going next before my text and you shall heare the fiue foolish virgins crying Lord Lord open vnto vs. And receiuing this vncomfortable answer from the mouth of comfort it selfe Ini ●●um Deus scit in examine nescit in amore Greg. in Iob lib. 11 cap 7. Nescio vos I know you not that is I haue reiected you I haue reprobated you and none no not their late familiar friends and companions the other wise virgins requested fauour for them Againe here vpon earth though no man intreate for an offender yet oftentimes the fresh memory of his ancestors good deeds and the good demerits of his friends that be liuing may moue the Iudge to pity and compassion but for a man to trust to this fauour in the day of iudgement were to leane vpon a broken reed for the men that do best fulfill the commandements of God are tearmed in the 17. of Saint Luke and 10. verse Serui inutiles Vnprofitable seruants And then as the fiue wise virgins answered the fiue foolish Mat. 25.9 We cannot giue you of our oile least peraduenture there will not be enough for vs you so the best men that be cannot lend their friends any of their good workes for if they do without all peraduenture they will leaue too few for themselues And thirdly though neither of these two do come to passe yet many times the subtiltie of the offender and his cunning contriued speech do ouer-reach the wisedome of the Iudge but this hope shall faile