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A77708 The good old way: or, Perkins improved, in a plain exposition and sound application of those depths of divinity briefly comprized in his Six principles: / by that late painful and faithful minister of the Gospel, Charles Broxolme in Darby-shire. Broxholme, Charles. 1653 (1653) Wing B5217; Thomason E1483_1; ESTC R208756 186,652 446

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day and so the woman Gen. 1.27.31 2. If you ask of what was man made Ans His body was of the dust of the earth the womans body of one of the mans ribs Gen. 2.7 and 2.22 both their souls of nothing inspired of God Gen. 2.7 In man we have an Epitome or compendium of all Creatures he being partly visible and partly invisible Visible in regard of his body Invisible in regard of his soul And touching the excellency of man as he was created this is implyed in that the Trinity hold a consultation about him Gen. 1.26 And God said Let us make man c. Now mans excellency as he was created did especially consist in three things 1. In that he was made according to Gods image Gen. 1.27 So God created man in his own Image in the Image of God created he him Now by the Image of God according unto which Adam was created we are to understand 1. His Immaterial Invisible and Immortal soul for so every man is the Image of God in regard of the substance of his soul Gen. 9.6 Whoso sheddeth mans bloud by man shall his blood be shed for in the Image of God made he man By the Image of God in this place we only understand the substance of the soul 2. Adam was created according to Gods Image in regard of Holiness and Righteousness he is said to be created according to Gods Image because he was created a holy and righteous Creature Ephes 4.24 And that ye put on that new man which after God is created in righteousness and true holiness The second thing wherein mans excellency did consist as he was created was in this That he had sweet communion and fellowship with God This may be gathered from Gen. 2.19 And out of the ground the Lord God formed every beast of the field and every foul of the aire and brought them unto Adam to see what he would call them The third thing wherein mans excellency did consist as he was created was he was made Lord of all visible Creatures Gen. 1.26 And God said Let us make man in our own image after our likeness and let them have dominion over the fish of the sea and over the foul of the aire and over the cattel and over all the earth and over every creeping thing that creepeth upon the earth And so ver 28. God said to Adam and Eve Have dominion over the fish of the sea and over the foul of the aire and over every living thing that moveth upon the earth And thus far touching the work of Creation We come in the next place to the work of Preservation MEMBER IV. Preserver and Governor of all things Doct. THe one true God the Lord is the Preserver and Governor of all things For so we must understand the Catechism when it saith the Lord is Governor of all things the former to be implied to wit that he is the Preserver as wel as the Governor of all things And so we come from the work of Creation unto the work of Gods Providence which consists of these two parts Preservation and Gubernation or governing And what is Preservation but Creation continued or the upholding of all creatures in their kinds beings motions and operations And what is Gubernation but the moving ordering and directing of all the Creatures and their actions to their decreed ends Now that the Lord is the Preserver and Governor of all things the Scripture is very copious this way but we wil only produce three or four places Eph. 1.11 the Apostle describes the Lord to be such a one as worketh all things according to the counsel of his own wil and the Psalmist Ps 36.6 O Lord thou preservest man and beast Act. 17.28 In him we live move and have our being And do but see Nehem. 9.6 Thou preservest them all to wit all the Creatures and the Host of Heaven worshipeth thee that is to say is governed by thee is at thy command and appointment And further to argue the point in hand That the Lord doth preserve and uphold all the Creatures in their kinds beings motions and operations is evident and plain Arg. 1 Otherwise they would not continue but would return to their first nothing to that nothing of which they were at first made The Lord is called Jehovah not only because he gave being to every thing but likewise because he maintained it in every thing And that the Lord is Governor of all things to wit moveth directeth and disposeth of all the Creatures and their actions to their decreed ends this we demonstrate two wayes 1. By instancing particular Creatures 2. Particular Actions Arg. 2 As first The good Angels 1 Chr. 21.15 And God sent an Angel unto Jerusalem to destroy it and as he was destroying he said to the Angel that destroyed It is enough stay now thy hand And so Luke 1.26 And in the sixth month the Angel Gabriel was sent from God unto a City of Galilee named Nazareth 2. The evil angels The Divels are governed by God and act his command 1 King 22.22 The Lord saith unto the lying spirit go forth and in ver 23. Michajah saith to Ahab Behold the Lord hath put a lying spirit in the mouth of all these thy Prophets And so in Mark 9.26 And the spirit cryed and rent him sore and came out of him but in the verse next foregoing God-man layes a command upon this wicked spirit Thou dumb and deaf spirit I charge thee come out of him and enter no more into him 3. Men and Women the Lord governeth and disposeth of them as he pleaseth Prov. 21.1 The Kings heart is in the hand of the Lord as the rivers of water he turneth it whithersoever he will And so Prov. 29.26 Many seek the Rulers favor but every mans judgment cometh from the Lord. And if those superior creatures Job 12.17 to 22. be at Gods command and governed by him why then sure all the inferior creatures also Obj. But may some men say If the Lord so command and govern the reasonable Creatures is not the freedom of their wils by this altogether taken away An. No because the Lord doth not compel the reasonable Creatures to do this or that but only bends and inclines them The necessity of Gods will doth not overthrow the freedom of their wills This or that action if it be referred to Gods will may be said to be necessary if to their wills it may be said to be voluntary Arg. 3. The second way whereby we demonstrate that the Lord is the governor of all things is by instancing particular actions If the providence of God doth extend 1. Even to the least actions to actions of the smallest nature 2. To actions that are the most casual 3. To actions that are the most sinful why then the Lord is governor of all things But that the providence of God doth extend to actions of all these kinds the Scriptures do plainly demonstrate 1. That
is they have no call unto it but in coming they partake unworthily in a high degree If such as are true believers may partake unworthily as is very evident in the example of the Corinthians 1 Cor. 11.17 c. How unworthily do they partake alas what do all such when they receive but exceedingly prophane this holy ordinance And that this is no little sin do but see 1 Cor. 11.27 that is guilty of the death of Christ Now it is a great sin to be guilty of the death of any man but to be guilty of the death of an innocent man of the death of the innocent Lamb of God of his death who was God as well as man how foul and horrible a crime is this If the death of Abel did lie so heavily upon the conscience of Cain Gen. 4.13 How should the death of the Son of God lie heavy upon their consciences that are guilty thereof And the Apostle tels us to receive unworthily as they must needs do in a high degree that have no measure of saving faith is to be guilty of the death of Christ His meaning is that all such as receive unworthily doe upon the matter consent unto the horrible fact of Judas and the Jewes in their crucifying of Christ But this is the misery that men and women will not beleeve the word of God but their own thoughts and conceits what they will say or at least think Are we not baptized persons Do we not profess the Gospel Do we not come to the Church And do we not come in our intents and meanings to receive good at the Lords Table And will you make us guilty of the same sin that Judas and the Jewes were in their crucifying of Christ and to consent to that bloodie and horrible fact of theirs I answer the Apostle affirms no lesse of all unworthy receivers And it is an undoubted truth which you have heard that all who are not qualified with some measure of saving faith receive unworthily in a high degree 1. Oh then first we see all persons grosly ignorant coming to the Lords Supper to be in a woful case there can be no saving faith in such this faith ever presupposing some measure of knowledg in the mysteries of religion Alas how many approach to this Sacrament and cannot tell what a Sacrament is what this Sacrament is what are the ends why this Sacrament was ordained neither how it should be received 2. See we all p●ophane persons coming to this Sacrament to be in a lamentable case I mean swearers drunkards whoremasters prophaners of the Sabbath c. It being plain that such have no measure of the grace aforesaid saving faith ever purifying the heart Act. 15.9 And if the heart be in some measure clean it will appear in the life 3. See we many others partaking at the Lords Table to be in a wofull case such as have some measure of knowledg and it may be are of civil conversation But they are inward opposers of sincere preaching and so of sincere professors they would either have no preaching at all or else especially approve of that which doth the most tickle the ear And so for professors of religion that are forward they have no mind no affection unto them think they are but half witted people factious and turbulent have no delight in their company Now such persons are far from the grace aforesaid And this one thing I would have you to take notice of many we have that are very forward after the Sacrament in their kind needs they must receive at Easter however and yet have no desire after the powerfull preaching of the Word care not much whether they ever hear a powerfull Sermon or no. That that we would give you to understand of such persons is this that their desire after the Sacrament is not a kindly desire and from Gods Spirit but a popish preposterous and corrupt desire Thus we have reproved the unregenerate and unbeleevers adventuring to the Lords Table and as you have seen their sin 1 Cor. 11.27 so you may the punishment attending them for the same ver 29. that is Judgment temporall eternall if they do not truly and seriously repent for it The second branch of this use of reproofe extends it self to divers who are qualified with some measure of saving faith First the Lords Supper being such an excellent means to encrease and confirme faith that they do no more frequent it when as they might often partake conscionably and comfortably no impediment being in the way but their ignorance sloth or this needlesse fear or that 1. Their ignorance not throughly receiving information what an excellent help this would be to their faith and other graces and how the Lord commands them to receive often 1 Cor. 11.6 As for other ends so to sh●w forth Christs death untill his coming to judgment Or 2. Their sloth they being unwilling to set upon that preparation which is required of those that receive worthily as though this were so difficult a thing to those that use a daily examination and upon occasion inure themselves to courses of humiliation Or 3 This or that needlesse fear As haply because their faith is so little and therfore that they should not receive worthily Whereas this should greatly induce them to hasten to this feast of fulness for the strengthening and encrease of that they complain to be so little the Sacrament being the proper portion of such especially belonging unto those truely sensible of their wants If we look at the first celebration of this ordinance we shall upon examination find that our Saviour did administer to those that were far from perfection nay full of infirmities And thus we reprove divers true beleevers 1. for not coming oft enough to the Lords Supper no just impediment lying in their way 2. To reprove divers true believers who come and it may be frequently to the Sacrament but it is in a customary way a sleepy carelesse way do not reexamine their faith do not by extraordinary prayer so stir up their graces as befits them in the act of receiving do not earnestly labour spirituall consideration summon their outward senses and inward affections to attend the whole businesse in hand And after they have received little observe the fruit of their receiving Now such are to know that partaking in this manner at the Lords Table they partake unworthily in a degree And hence it comes to passe that they are so far from gaining spiritual strength by this ordinance as they occasion the Lord to bring divers temporall judgments upon them as we may see in the Corinthians 1 Cor. 11.30 Oh therefore let all such know they have great cause to mourn for what is past and better to look to the matter for time to come And thus we have done with the use of reproof Vse 3 For Exhortation 1. To exhort all such as have not some measure of saving faith earnestly to labour after