Selected quad for the lemma: judgement_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
judgement_n	world_n	wrath_n	wrought_v	29	3	7.3464	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68733	A fountain sealed: or, The duty of the sealed to the Spirit, and the worke of the Spirit in sealing Wherein many things are handled about the Holy Spirit, and grieving of it: as also of assurance and sealing what it is, the priviledges and degrees of it, with the signes to discerne, and meanes to preserve it. Being the substance of divers sermons preached at Grayes Inne. By that reverend divine, Richard Sibbes, D.D. and sometimes preacher to that honourable society.	Sibbes, Richard, 1577-1635.; Goodwin, Thomas, 1600-1680.; Nye, Philip, 1596?-1672.; Marshall, William, fl. 1617-1650, engraver.	1637 (1637)	STC 22495; ESTC S117375	62,609	291

from corruption as he came to work the redemption of our soules from sinne and death and he that will redeeme our bodies out of the grave he will redeem his Church out of misery he will call the Iewes he that will doe the greater will doe the inferiour When we heare of this let us thinke with comfort of all the promises that are yet unperformed Secondly full redemption is not yet What need I bring Scripture to prove it It is a point that every mans experience teacheth Alas let our bodies speake we are not free from sicknesse and diseases nay what is our life but a going to corruption the sentence is passed upon us earth returneth to earth till death we are going to death so besides sicknesse and weakenesse here we must dye and after death bee subject to corruption The Apostle in this respect calleth our body a vile body As for our soules though they bee freed from the guilt and damnation of sinne yet there are remainders of corruption that breed feare and terrour and though they be freed from the rule of Sathan yet not from his molestation and vexations by temptations In a word our whole state and condition in this world is a state and condition of misery we are followed with many afflictions so that there is not yet perfect redemption whether we look to body soule or state the body being subject to diseases the soule to infirmities the state to misery But there is a day appointed for it By a day wee are not to understand the time measured by the course of the Sunne in 24. houres but in the Scriptures meaning a day is a set time of mercy or judgement As there was a solemne day the fulnesse of time for the working of the first redemption so there is a solemn time set for the second redemption when all the children of God shall bee gathered those that lye in the dust shall be raised and for ever glorified It is the day of all dayes that day that by way of excellency is called THAT day in the Scriptures and the day of the Lord. The day that we should thinke of every day especially in sicknesse and trouble and crosses and molestations from the wicked world and in sense of the remainders of corruption There is a day of redemption to come that will make amends for all The frequent thoughts of that day would comfort us and keepe us from shrinking in any affliction and trouble it would move us to a carriage and conversation answerable to our hopes and also it would helpe to fit us it would infuse a desire of qualification to be prepared for that great day But how little of our time is spent in thoughts this way If we could oft thinke of the day of redemption our lives would be otherwise both in regard of gracious as also of cōfortable carriage should we be disconsolate at every losse and crosse at sicknesses and the thought of death when wee shall be turned into our first principle the earth if wee did thinke of the day of redemption when all shall be restored againe all the decayes of nature and the Image of God be perfectly stamped the thought of this would make us goe willingly to our graves knowing that all this is but a preparation for the great day of redemption The first day of redemption when Christ came to redeeme our soules and to give us title to heaven It was in the expectation of all good people before Christ they are said to wait for the consolation of Israel that was the character to know those blessed people by And what should be the distinguishing character of gracious soules now but to bee such as wait for the comming of Christ how oft in the Epistles of Saint Paul is it There is a Crowne of righteousnesse for mee and for all that wait for the appearing of Christ There was a yeare of Iubile among the Iewes every fifty yeares then all that were in bondage were set at liberty So at this blessed Iubile this glorious day of redemption all that are in bondage of death and under corruption shall be set at everlasting liberty No question but the poore servants that were vexed with hard masters they thought of the Iubile and those that had their possessions tooke away they thought of the Iubile the day of recovering all So let us oft thinke of this everlasting Iubile when we shall recover all that we lost for ever to keepe it and never to lose it againe as we did in the first creation Let us oft thinke of this day it will infuse vigour and strength into all our conversa●ion Indeed to the ungodly it is not a day of redemption but a day of judgement and the revelation of the just wrath of God when their sins shall be laid open and receive a sentence answerable Alas there is such a deale of Atheisme in the world and the seeds of it in the best unlesse it be wrought out daily that we forget the God of vengeance and the day of vengeance Would men goe on in sinnes against conscience if they thought of this last day It is impossible such cou●ses come frō this abhominable root o● Atheisme and unbeliefe fo● had they but a slight faith it would be effectuall to alter their course in some measure therefore the Scripture gives them the name of fooles though they would be thought to be the onely wise men The foole hath said in his heart there is no God and what followes Corrupt are they and abhominable The cause of all is the foole hath said in his heart he will needs force it upon his heart that there is no God hell nor heaven nor judgement thence come abhominable courses Grieve not the holy Spirit of God whereby ye are sealed unto the day of Redemption FRom the consideration of all that hath beene formerly spoken of the sealing of the spirit to the day of Redemption there ariseth these foure conclusions First that we may attaine unto a knowledge that we are in that state of grace Secondly that upon knowledge of our state in grace for the present we may be assured of our future full Redemption Thirdly that this assured knowledge is wrought by the Spirit Fourthly that the consideration of this assurance wrought by the Spirit is an effectuall argument to disswade from grieving the Spirit For the first wee may know wee are in the state of grace first because the Apostle would not have used an argument moving not to grieve the Spirit from a thing unknowne or guessed at it is an ill manner of reasoning to argue from a thing unknowne 2 Again sealing of us by the Spirit is not in regard of God but our selves God knoweth who are his but we know not that we are his but by sealing 3 The scope of the Scriptures indited by the Spirit is for comfort the Apostle saith so directly and what comfort in an

said to helpe God curse ye Meroz because they came not to helpe the Lord c. God stoopes to be helped by us and to have his truth and power and goodnesse ratified and confirmed by us when we beleeve the promise of God in Christ though it be by the helpe of the Spirit we seale Gods truth And then God honoureth that sealing of ours by the sealing of his Spirit After you beleeved you were sealed saith the Apostle that is the gracious love of Christ was further confirmed to them GOD honours no grace so much as faith Why because it honours God most of all others it gives GOD the honour of his mercie and goodnesse and wisedome and power and of his truth especially he that beleeves in God by beleeving seales that God is true and God honours that soule againe by sealing it to the day of redemption God hath promised Those that honour me I will honour Therefore Hee that beleeveth hath the witnesse in himselfe that grace promised belongeth to him for he carries in his heart the counterpaine of the promises he that confesseth and beleeveth shall have mercie I beleeve saith the soule therefore the promise belongs to me my faith answering Gods love in the promise witneseth so much to me The Spirit not onely revealeth Christ and the promises in generall but in attending upon the ordinances by an heavenly light the spirit discovers to us our interest in particular and saith to the soule God is thy salvation and inableth the soule to say I am Gods I am my beloveds and my beloved is mine Christ loved me and gave himselfe for me Whence came this voyce of Saint Paul It was the still voyce of the Spirit of God that together with the generall truth in the Gospell discovered in particular Christs love to him It is not a generall faith that will bring to heaven but there is a speciall worke of the Spirit in the use of meanes discovering and sealing the good will of God to us that he intends good unto us and thereupon our hearts are perswaded to beleeve in ●od and to love God as our God and Christ as our Christ This is excellently set downe in the sweet communion of marriage the Spirit is the paranymph●s the procurer of the marriage betweene Christ and the foule Now it is not sufficient to know that God and Christ beare good will to all beleevers though that be the ground and generall foundation of all and a great preparative to the speciall sealing of the Spirit but then the Spirit comes and saith Christ hath a speciall good will to me and stirres up in mee a liking to him againe to take him upon his owne conditions with conflict of corruptions with the scornes of the world c. Whereupon the mutuall marriage is made up betweene Christ and us this worke is the sealing of the Spirit Many are the privileges of a Christian from this his sealing as the use of a seale in mans affaires is manifold 1 Seales serve for confirmation and allowance to that purpose measurss are sealed God is said to seale instruction Iob 33. 16. Confirmation is either by giving strength or by the authority of such as are able to make good what they promise and also willing which they shew by putting to their seale which hath as much strength to confirme him to whom the promise is made as he hath will and power to make it good that hath ingaged himselfe Amongst men there is the writing and the seale to the writing when the seale is added to the writing there is a perfect ratification So there are abundance of gracious promises in the Scriptures now when the Spirit comes and seales them to the soule then they are sure to us the Spirit puts the seale to the promises 2 The use of it likewise is for distinction from others that carry not that mark So the sealing of the Spirit distinguisheth a Christian from all other men There is a distinction betweene men in Gods eternall purpose but that concerns not us to meddle with further then to know it in generall God knoweth who are his and who are not his but in time the holy Spirit distinguisheth and rankes men as they were distinguished before all worlds and as they shall be at the day of judgement the beginning of that distinction that shall bee afterward is in this life A seale maketh the impression of an Image the Princes Image useth to be in his seale so is Gods Image in his which destroyeth the old Image and print that was in us before Holy and good men by this worke of the Spirit are distinguished 1 From civill men by the worke of holinesse which meere civill men have not at all but despise And secondly from seeming good men by the depth of that worke the Spirit of God workes a new nature in them whereby they are distinguished Now nature in every creature is carried to one thing more then to another There is a distinct propension in a good man to God to grace and goodnesse his aymes and bent are distinct and thereupon he hath a greater inlargement of heart sutable to his great aymes hee looks above the world and worldly men they are narrow low base spirited men the best of them Againe things by nature worke from within Herein painted hypocrites are distinguished from a true substantial Christian he workes from a principle within another man is moved as the Automata things of motion Clockes and the like engines of wit that move from a weight without that poyseth them if they doe any good it is from somewhat without that swayeth their aymes and ends and not from an inward principle nature workes from an inward principle light things goe upward and heavie things downeward naturally artificiall things are forced Thus good men are distinguished from those that are seemingly holy there is a new nature wrought in them Againe nature is constant what is done naturally is done constantly heavie bodies goe alwayes downward and light bodies upward every creature works according to his nature an holy man is exercised in holinesse constantly because he doth it from an inward principle from a worke and stampe within Different things may seeme the same as wilde hearbs may have the colour and forme of those that are planted in the garden but there is difference in the vertue of them the seeming graces and actions of an hypocrite they have no vertue in them as there are some drugges without vertue dead things But there is a distinguishing vertue in the faith of a Christian wherby he overcomes the world and his lusts whereby he doth all duties prayes and heares and is fruitfull in his conversation in all his graces there is a cōforting strengthening vertue True gold hath the vertue to comfort and strengthen the heatt that Alchymy gold hath not True grace hath a working comforting vertue Another mans formall artificiall actions have