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
A88080	The glorious truth of redemption by Jesus Christ, rescued out of the hand or unrighteousnes. Or the doctrine of redemption rightly stated: wherein, 1. All Arminian and Pelagian glosses and absurdities are refuted. 2. All carnal allegations and reasonings silenc'd. 3. All concern'd scriptures seemingly discording, reconcil'd. 4. The doctrine of redemption clearly held forth, according to the harmony of scripture, and analogie of faith. By W.L.	Levitt, William.	1652 (1652)	Wing L1828; Thomason E681_7; ESTC R206784	25,340	46

doctrines out of these and such like Scriptures although to the destruction of themselves and many others and yet have divers Scriptures seemingly to father their fallacies upon meerly for want of humble and holy hearts unbyassed spirits to compare one Scripture with another For want whereof men of corrupt minds by their private interpretations of some and wresting of other Scriptures make the everlasting Gospel of Peace the unerring Word of God the very foundation of fallacy and cause of all heresie contradiction and contention destroying not only that holy harmony that is in the word but seducing thousands weak Christians yea much impeding obstructing and disturbing the very elect both in their comfort and confidence Blessed be God who hath laid an impossibility upon their being totally traduc'd Therefore it concerns all that truly fear God not to believe every Spirit but to try them whether they be of God or no not to be suddenly moved with every winde of Doctrine but like noble Boereans compare Scripture with Scripture one Prophet and one Apostle with another and with humble holy and self-denying hearts crave God the Author of Truth to give more and more of his Spirit that so they may be directed into all Truth and preserved from the errors of the wicked Now that we may plainly see the danger of private Interpretations and as avoid that so take notice of the exceeding benefit and necessity of comparing Scripture with Scripture I have collected divers Texts seemingly opposite and speaking quite contrary one to the other being literally and particularly interpreted and yet compared with one another and other Scriptures most sweetly evangelically and harmoniously accord and as parallel as the streightest lines By which few it may easily be discerned how all other may be rightly reconciled and the Truths of God preserved and vindicated against all heresie and errors whatsoever and certainly it were a most desireable work worth the pains of the most judicious and godly learned and exceedingly beneficial to the Church of God tending much to its peace and edification to the overthrow of the kingdom of Sathan and Antichrist the advance of Truth Throne Scepter and Kingdom of Christ to endeavour the reconciliation of all Scriptures seemingly contradicting and to publish it for common benefit although it should cost the labours of a whole life I know the Lord hath many worthies able champions men valiant for the truth and I hope will stir up some of them in this needful time wherein his Truth meets with so many adversaries As for those few Scriptures I shall speak to I intend not to enter into a full disquisition of each particular Text but only in general give the sense and meaning of the holy Ghost as they are joyntly and comparatively confidered The Scriptures seemingly contradidictory reconcil'd as followeth Rev. 22. 11. He that is unjust let him be unjust still and he that is filthy let him be filthy still and he that is righteous let him be righteous still and he that is holy let him be holy still 2 Cor. 7. 1. Let us clense our selves from all filthiness of flesh and Spirit James 1. 21. Wherefore laying apart all filthyness c. Eph. 4. 28. Let him that stole steal no more Rom. 13. 12. Let us therefore cast off the works of darkness c. Shall any man from Rev. 22. 11. take encouragement to continue in any ungodly practise No God forbid God is not the Author of sin and other Scriptures we see speak a clean contrary language The holy Ghost here by way of Irony threats wicked men as in Eccles 11. 9. Rejoyce thou young man in thy youth and let thy heart chear thee in the days of thy youth but know for all this the Lord will bring thee to judgement A place parallel to this only in the one the penalty is express'd in the other implyed It 's a Judicial menace as a father having two sons the one obedient the other rebellious bids the one go on in his disobedience take his course and take what follows being tyred with his lewd courses having used all means to reclaim him now gives him over while he encourages the other to continue well-doing from the benefit accruing Or Let him be filthy still may be a severe and judicial sentence of reprobation and rejection when the Lord affords means and opportunities of grace and men will follow their lusts will be unclean unholy God may and doth justly give them over saying to them as to the barren Fig-tree never fruit grow on thee more while the Saints are encouraged to go on in all waies of righteousness bringing forth fruit more and more to the honour of God and their everlasting comfort Matth. 6 25. Take no thought for your life what ye shall eat or what ye shall drink nor yet for the body what ye shall put on Is not the life more then meat and the body then rayment 26. Behold the Fowls of the Ayr c. 28. Consider the Lillies of the field they neither toyl neither do they spin and yet c. 34. Take therefore no thought for the morrow for the morrow shall take thought for the things of it self sufficient to the day is the evil thereof Prov. 6. 6 8. Go the to Ant thou sluggard consider her ways and be wise She provideth her meat in the Summer and gathereth her food in the harvest 1 Tim. 5. 8. But if any provide not for his own and especially for them of his own house he hath denyed the faith and is worse then an Infidel 2 Thes 3. 10. For even when we were with you this we commanded you That if any would not work neither should he eat 1 Cor. 7. 32. He that 's unmarried careth for the things that belong to the Lord how he may please the Lord Phil. 4. 6. Be careful for nothing 1 Pet. 5. 7. Cast your care upon him for he careth for you 1 Cor. 7. 32. But I would have you without carefulness v. 33. But he that 's married careth for the things of this life how he may please his wife Gen. 3. 19. In the sweat of thy face shalt thou eat thy bread Eccles 10. 18. By slothfulness the ro●f of the house goeth to decay and by the idleness of the hands the house droppeth down Some there are that vainly conclude from Matth. 6. 25 26 28 34. and from Phil. 4. 6. c. that they need take no care for any thing in this life but either Camelion-like expect to live by the Ayr or else in the utter neglect of their callings while they pretend relyance upon Providence turn meer tempters of God wanderers up and down busie bodies medlers with other mens matters idle persons living upon the labours and industries of other men not at all considering what the Apostle saith in 2 Thes 3. 10. that if any would not labour they should not eat the intent of the Spirit of God and of the Lord

the Lord over all his creatures as is clearly held forth in Rom. 9. 21 22. 2. If men of themselves have free-will then the will of God is not only resisted but utterly rejected contrary to the priviledge the Master hath of his servant the power a Father hath over his children and contrary to the great soveraignty of God whose will indeed is uncontrollable and irresistable viz. his decreeing Will what he determines shall come to pass Psal 148. 6. Jer. 5. 22. Luk. 22. 22. Acts 2. 23. Rom. 9. 19. Ezek. 12. 25. 8. That this Doctrine destroys the very end of Christs coming in the Flesh appears For The main end of Christs coming in the flesh was to destroy the body of sin the works of the Divel his blood being the purchase of his Church and applicable to none Rom. 6. 6. Acts 20. 28. but Believers such as drink it by faith Titus 2. 14. Who gave himself for us to redeem us from all iniquity and purge us to be a peculiar people to himself zealous of good works So that for whom he dies he redeems as well from all iniquity as death he never procures pardon but for his purged ones whom he purifies with his blood he came not only to save from original but actual transgression he being a perfect Saviour His end was not only to be made sin for us but that we might be made righteous in him For those for whom he Rom. 3. 25. died for them also he rose again Them whom he justifies 1 Pet. 2. 24. with his blood he sanctifies with his Spirit and them also glorifies But this opinion tells us he dyed for millions 2 Cor. 5. 21. that never partake in his Resurrection Intercession who he neither sanctifies nor glorifies and so destroys the main end of all he hath done and suffered for the sons of m●n Come we now to answer those Objections and Allegations of men contrary minded Object If this be not the meaning of such Scriptures that Christ dyed for all mankinde what then is their right sense Answ For that 1 Cor. 15. 22. As in Adam all dy even so in Christ shall all be made alive it hath no relation at all to the Doctrine of Redemption but of the Resurrection the Apostle discoursing upon that subject and so it 's true as in Adam all dy so by the power of Christ's death and resurrection shall all be raised out of the grave he being the first fruits of those that sleep Nevertheless some shall arise to the resurrection of life others to the resurrection of condemnation John 5. 29. So that some are so far from being made alive to eternity that they arise to receive the sentence and doom of everlasting death and torment But suppose this place had intended the doctrine of Redemption by Jesus Christ as that Rom. 5. 18. and other Scriptures do speaking in general terms yet we must take heed of making every particular Scripture it s own Interpreter for no Scripture is of private interpretation the spirits of the Prophets being subject to the Prophets 2 Peter 1. 20 therefore we must compare one Scripture with another lest we utterly destroy that sweet and holy harmony that is to be found even in Scriptures seemingly opposite one to the other and then such places will hold forth this truth that as all that perish perish in Adam so all that are saved are saved by Christ or as all that dy viz. eternally dy in Adam so all that live viz. eternally live in and by Christ For all do not dy eternally in Adam so all do not live eternally by Christ Although there be sufficiency in the blood of Christ for ten thousand worlds yet it becomes efficacious to none but such as lay hold upon him by faith his elect his chosen ones before the world began Such who are given to him by the Father out of the world who are but a remnant a little flock compared with those that perish The intent of such Scriptures being to declare the way and means of salvation and damnation not the number of those that are either saved or perish the mistake lying chiefly in the mis-interpretation of the word all and world which are in Scripture diversly to be accepted as appears in the ensuing discourse All in Scripture often put for many and few for none as in Phil. 2. 21. All seek their own things but none the things of Christ whereas blessed be God there are many that do principally seek the things of Christ not their owne Object But if some be Elect and some Reprobate how are mens destruction said to be of themselves as in Hos 13. 9. 2 Pet. 2. 1. Answ 1 Because God gave us at first power in Adam to stand which we having wilfully lost the Lord may justly charge us with the guilt of our owne blood for all our actual transgressions and rebellions are fruits and effects of that original pollution 2. By reason there is in all that perish a desperate heart of impenitency and unbelief implacably bent against God despising and rejecting all means of grace and salvation men of reprobate minds who shall never be able to say at last at the great and general day Lord I would have believed and repented but thy Decree of Reprobation kept me back for such men know 1. That they were ignorant whether they were in the compass of that Decree 2. Their own Consciences shall tell them although it was their duty to wait upon God in the use of all means of grace and although they sate many yeers under the droppings of Divine dispensations yet they utterly abhorred all means and opportunities of grace whatsoever and chose rather to perish then to be saved by Christ For this is to be noted that Scripture saith not that God gives reprobate minds to any but that he gives them over to reprobate minds which all men naturally are of God infuses not sin but reprobates 1. By permission suffering men to go on in their sins 2. By subduction withdrawing or with-holding the gifts and graces of his Spirit he being a free Agent and not bound to bestow his graces to any therefore whom he intends and purposes to save to them he gives the grace of faith and repentance others he passes by it being his Prerogative Royal to have mercy on whom he will have mercy it being an effect of mercy that any at all are saved 3. By Tradition delivering men up to the hardness of their own hearts and power of their own lusts saying to the filthy be thou filthy still and to the unholy be thou unholy still Rev. 22. 11. and this a just judgement of God upon them Object If it be not in mens power to repent and believe why is impenitency or unbelief charged upon them as their sin Answ 1 As before God gave us power to stand after he had created us in a holy and innocent estate 2. Unbelief is a sin