Selected quad for the lemma: saint_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
saint_n	judgement_n	lord_n	ungodly_a	1,215	5	10.0738	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15396	A catholicon, that is, A generall preservative or remedie against the pseudocatholike religion gathered out of the catholike epistle of S. Jude, briefly expounded, and aptly, according to the time, applied to more then halfe an hundreth of popish errours, and as many corruptions of manners. With a preface seruing as a preparatiue to the catholicon, and a dyet prescribed after.; A catholicon.	Willet, Andrew, 1562-1621.	1602 (1602)	STC 25673; ESTC S114006	113,250	270

iudge them Or by this phrase the Apostle onely doeth expresse the great honour that Christ shal giue vnto Hom. 11. num his saints as Psal. 149. 9. That they may execute vpon them the iudgement that is written such honour haue all his saints for like as Salomon sitting in his throne placed his mother in a seate at his right hand 2. King 2. 19. and as Iehu tooke Iehonadab by the hand vp into his chariot yet neither Salomon makes his mother nor Iehu the other partners in the kingdome though they thus honoured them Neither doth Christ make his Apostles his fellowe iudges though they shal sitte in thrones but hereby Cohaeredes Ch●istus non solum in partem haereditatis sed in consortium pocestatis accepit in 8. ad Rom. their great honour is signified And so Origen is to be vnderstood saying Christ hath taken his coheires not onely to be partners of the inheritance but fellowes with him of his power Thirdly this is much to the comfort of the faithfull that howsoeuer they are despised in the world yet the Lord will aduance them as our Sauiour saith Feare not Luk. 12. 3● little stocke it is your fathers pleasure to giue you a kingdome That we should now so arme our selues with faith so labour for the peace of conscience so loue the appearing of Christ that at his comming we may stand forth with ioy and confidence and so decline the waies of the wicked here that we may escape their iudgement at that day and may be associate and gathered to the blessed companie of the Elect that Christ may be honoured in vs and the rest of the thousands of his Saints Amen vers 15. To giue iudgement against all men c. That is all vngodly men high Doctr. 3. or low great or small none shall be exempted from the iudgement of that day So the Lord saith by the prophet Ieremie 25. 30. The Lord shall roare from aboue and thrust out his voice c. v. 31. The sound shall come to the ends of the world for the Lord hath a controuersie with all nations and will enter into iudgemēt with all flesh c. And therfore the Lord is said when he commeth to iudge to stretch out his hands as one that swimmeth Isa. 25. 11. that is his iudgements shall extend to all and like an ouerflowing riuer that goeth ouer all the bankes and passeth through and commeth vp to the necke Isa. 8. 8. so shall be the indignation of that day none shall escape it no more then the wicked people of the olde world could preserue themselues from the flood The gyants and great men before the flood could not deliuer themselues by their strength Gen. 6. 4. and Pharaoh for all his power was ouerwhelmed in the sea Exod. 14. and the rich glutton could not be exempted from hell by his riches The reason is taken from the great power of God Who is like me or who is the shepheard that is any ruler so mightie that can stand before me Ier. 49. 19. First then we see that the mightie and great Potentates in the world shall be iudged euen the great Antichrist of Rome Antichrist iudged whome his clawbackes and flatterers call an other God on earth and that he is not to be iudged of any and though he should carrie a thousand soules with him to hell no man is to say vnto him why doe you so yet God shall iudge him For the deuill the beast and false prophet shall be cast into the lake of fire and brimstone Reuel 20. 10. Yea the Lord shall iudge the gods of the heathen Venus Iupiter and other Tunc Venus cum prolesu● exhibebitur ignitus Iupiter adducetur Hier. ad Heliodor whome they worshipped as Gods shall be brought to iudgement before that great God who is to be feared aboue all gods 1. Chron. 16. 25. Secondly seeing the greatest Potentates of the world cannot escape the wrath of that day this should keepe men in feare and awe and thus to reason with themselues as the men of Samaria did concerning Iehu Two kings could not stand before him how then shall we stand 2. King 10. 4. If then the mightie states of the world shal not be exempted thou foolish simple man why dost thou flatter thy selfe in thy sinnes dreaming of impunitie To rebuke all the vngodly among them of Doctr. 4. all their wicked deedes c. And of all their cruell or hard speakings which wicked sinners haue spoken against him c. From hence it is inforced that wicked men shall not onely giue account for their We shall answer for idle words vngodly workes but be accountable also for their blasphemous tongue and impious words This our Sauiour Christ testifieth Matth. 12. 36. that of euery idle word that men shall speake they shall giue account thereof at the day of iudgement for by thy wordes thou shalt be iustified that is discerned and declared to be iust and by thy words thou shalt be condemned Agreeable to this is that of Saint Paul that euery man shall receiue according to that he hath done in his bodie whether it be good or euill 2. Cor. 5. 10. but words as well as workes are things done by the bodie the one by the hands the other by the mouth and tongue and therefore euen men shall answer for their words It was the iust condemnation of Core Dathan and Abiram for speaking insolent and rebellious wordes against Moses and Aaron Numb 16. 3. And the Scribes are iudged worthie of euerlasting condemnation for speaking blasphemie against Christ our Sauiour Mat. 3. 28. The reason is rendred by our Sauiour Matth. 12. 34. Out of the abundance of the heart the mouth speaketh Therefore an euill tongue is iustly punished because besides the euilnesse thereof it bewraieth a corrupt heart like as bitter waters doe shew the fountaine to be impure and therefore the Psalmist compareth a cruell and deceitfull tongue to the sharpe arrowes of a gyant and to coales of iuniper Psal. 130. 4. that like as arrowes sent out of a strong mans bow goe with great force and violence and as iuniper coales are feruently hote and continue long such are wicked wordes forced out of an euill heart and set on fire by the malice thereof First then by this doctrine we may discerne Error 39. of what spirits the Papists are that with most cruell wordes and reuiling Papists bitter raylings speeches doe blaspheme the Gospel and the professours thereof as one most wickedly Harding calleth vs a p. 359. Cananites b 18. Apostataes c 342. sathanical d 510. detestable blasphemers deuillish rabble with such other vngodly tearms others of them blaspheme vs with Rhemists the names of e Iam. 5. sect 5. miscreants f Rom 1● v 33. reprobates worse then g Act. 8. sect 10. Simon Magus h Arthur de invocat sanct

other prophets mentioned in the Chronicles Secondly our answere to the Papists Error 37. Of the prophecie of Henoch is this 1. that although some bookes of scripture be wanting yet these remaining are sufficient 2. that although this prophecie of Henoch were deliuered by tradition yet is it agreeable and consonant to scripture which euery where testifieth the same this maketh not then for traditions contrarie or repugnant to scripture such as are their vnwritten traditions Thirdly this text conuinceth Atheists that expect no such day of iudgement who herein are worse then some of the heathen who beleeued a iudgement after this life which they say was committed to the Iudges Minos Rhadmanthus Aeacus of this opinion was Plato they erred In Gorgia in the manner for God hath committed all iudgement to his sonne but they granted the thing But it is safe for vs to stand in awe of Gods iudgement and to be in expectation of this day as the Apostle saith Knowing the tenour of this day we perswade men 2. Cor. 5. 11. as one of the Fathers hath fitly resembled it thus That like as schollers comming to render their lesson to their Master which they had receiued I● s●hola●● esses acciperes ●on redderes aut cum expe●●● teddere si●● metu ●●is plagarum ●modo ergo accepimus poste● statuemur corā magistro vt ration● redda●us de omnibus quae accepimus Aug. Ps. 93. Doct. 2. doe it not without feare so we should tremble to thinke of this daie when we shall giue account vnto God of all things giuen vs in charge Behold the Lord commeth with thousands of Saints c. or with his holy thousands that is the holy Angels with their royall host shall accompanie our Lord Christ to iudgement and his holy Saints also shall waite and attend vpon him beeing eftsoones at his comming receiued vp to glorie We see then the prerogatiue of the Saints that they shall not stand like malefactours at the barre before the tribunall seate of Christ to be iudged with the wicked but shall presently receiue honour in the sight of those which are damned This is that which S. Paul saith that they shall be caught vp in the cloudes and meete Christ in the aire 1. Thes. 4. 17. A president of this we haue Reu. 14. 1. where the Lambe stādeth vpō Mount Sinai with an 144. thousand that were marked in the foreheads Like as the virgins make haste to meete the bridegrome Math. 25. 1. and as the eagles gather togither where the carcasse is Math. 24. 28. so the Saints shall be foorthwith gathered to Christ. The reason is giuen by our Sauiour Iohn 12. 26. where I am there shall my minister be the saints then as Christs ministers shall waite and attend vpon him First then by this that hath beene said we may easily recōcile two places of scripture which haue much troubled the Fathers the one Psal. 1. 6. The wicked shall not rise vp or stand in iudgement and the other Ioh. 5. 24. He that beleeueth shall not come into iudgement If neither the beleeuers nor the wicked shall come to iudgement then it would followe that none at all should come Hilarie therfore and Origen thinke that neither the godly faithfull nor the wicked infidels shall be iudged the one being cleared the other condemned in their owne conscience but they which are inter impios piosque medii as in the midst between Hilar in Psal. ● Origen in 3. lib. ●ob the godly and vngodly which are in the faith yet liue not thereafter But S. Paul taketh away this sense saying We must all appeare before the iudgement seat of Christ. Godly vngodly good and bad S. Ambr. 2. Cor. 5. 10. Serm 20. in Psal. 119. thinketh that the righteous only shal come into iudgement quia ●estinant innoxij ad iudiciū because the guiltles innocēt make haste to iudgement as not fearing it the wicked doe tremble at it and dare not come neare it but the Apostle saith otherwise that the wicked aboue all other shall not escape the iudgement of God Rom. 2. 3. But the places are better thus reconciled the beleeuers shal not come into iudgment that is as Augustine expoundeth iudicium condemnationis the iudgement of condemnation and the wicked shall not stand in iudgement that is in that iudgement which the righteous shall receiue as it followeth in the next words nor sinners in the assemblie of the righteous And to this purpose Ambrose well saith He will not house fellowshippe of iudgement betweene the Non vult cōmune sanctis cum di●boli sociis iudic●i e●●econso tium Serm 20 in Psal. 116. Saints and the wicked which are companions of the deuill they shall receiue each their sentence and iudgement apart For first the Saints shal be gathered togither Psal. 50. 5. and to them shall be pronounced the ioyfull sentence Come ye blessed inherit the kingdome prepared for you Math. 25. 34. afterward shall followe the fearefull iudgment of the wicked v. 41. Depart from me ye cursed So then we refuse Origens conceit which vpon these wordes Psalm 37. 34. When the wicked shall perish thou shalt see Hom. 5. in Psal. 〈◊〉 inferreth that the Saints shall first see the wicked condemned and then they themselues shall be exalted But the contrarie is gathered out of the Gospell Luk. 13. 28. There shall be weeping and gnashing of teeth when ye shall see Abraham Isaack and Iaacob c in the kingdome of God and your selues thrust out at the doores the exaltation of the Saints in the sight of the wicked shal goe before The prophet then in the fore-recited place either speaketh of the experience which the righteous shall haue in this life when they see the destruction of the wicked or els it may well be that the Saints though first exalted may yet see and behold the iust condemnation of the vniust as Abraham and Lazarus did see the rich man in torment as he sawe them in glorie Luk. 16. Secōdly the opinion of the papists may here also be refuted who affir me that the Rhemists Error 38. How the ●aint● shall iudge the world Saints shall giue sentence with Christ misvnderstanding the Apostle where hee saith the Saints shall iudge the world 1. Cor. 6. 2. For the Apostle in so saying meaneth not that God hath committed the iudgement of the world to the saints for then he should be contrarie to Christ who saieth that the father hath committed all iudgment to the sonne Ioh. 5. 22. But the Apostles and saints are said to iudge the world because their life and doctrine shall be a condemnation to the world as Christ saith His word shall iudge in the latter daie Ioh. 12. 48. And Origen doeth well interprete this place thus Not Non Paulus ●pse●ed opus Pauli quod faci●●at in Euangelio iudicabit Paul himselfe but Pauls worke and labour in the Gospell shall

that which S. Paul wisheth to the Philippians cha 1. 10. that they may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discerne things that differ and it is reckoned among other gifts and graces the discerning of spirits 1. Cor. 12. 10. which though it were a peculiar and extraordinarie gift in the Apostles time as Peter discerned the hypocrisie of Simon Magus Act. 8. 20. who deceiued Philip v. 13. he also by this gift found out the dissimulation of Ananias and Saphira Act. 5. yet in some measure doth the Lord grant this grace to his Church still Exam. Thus loseph discerned between Pharaos baker and butler shewing the different end of thē Gen. 40. Iacob betweene Manasses and Ephraim preferring one before the other Gen. 48. 19. Our Sauiour discerneth betweene the widows offering the gifts of the rich Luk. 21. 1. betweene the praier of the pharisie the publican Luk. 18. Exorn. Like as to the priests iudgement in the law was committed the discerning of the diuers kinds of leprosie Lev. 14. as the shepheard separateth the vncleane and diseased sheepe from the sound and whole so is the Minister of God to deuide the faithfull and syncere from the licentio●s and profane Aitiolog The meanes whereby to discerne them first is by the word of God Rom. 2. 18. Thou discernest things that differ being instructed by the law secondly our Sauiour giueth an other rule By their fruits ye shall know them Math. 7. thirdly the Apostle saith Heb. 5. 14. Hauing their wits exercised to discerne both good and euil So then by the knowledge of Gods word by obseruation of their life and by continual exercise and experience we are made able to put difference between the good and bad Appl. First then by this doctrine the practise of the popish Church is reprooued who admit all tagge and ragge without due examinatiō to the Eucharist who Error 56. Papists profane the Eucharist although in shew they require a great preparation by auricular confession yet notwithstanding that many profane persons without true contrition are receiued but as touching their knowledge they examine them not at all nay they say that the sacraments doe iustifie ex opere opera●o by Error 57. the very worke wrought without the faith of the receiuer Synops. ce●tur 2. err 96. That the wicked in the sacrament eate the true flesh of Christ Ce●tur 3. err 28. That Error ●8 the masse is auaileable for Pagans and infidels Centur. 3. error 35. by which opinions Error ●● of theirs we see what small difference they make in the communicant● if that wicked men pagans infidels may as well receiue fruite by it as faithfull receiuers so that herein their masse is like to the Pharises corban that though a man we disobedient to his parents yet if he brought a gift to their altar he should be free Matthew 25. 5. Beside the corrupt vse in poperie this is also a fault among carelesse ministers that admitte vnto the Lords table many both in respect of their profannesse vnworthy and for want of knowledge vnfit an vncomely thing it is that holy things should be giuen vnto dogges or swine they are dogges that are malitious enuious cruell vsurers oppressours extortioners sensuall persons licentious carnall Epicures adulterers drunkards ignorant sottes are swine it is herein the Ministers part to seperate the pretious from the vile Ierem. 15. 19. And if spirituall gouernours by laying hands suddenly vpon others are partakers of their sinnes 1. Tim. 5. 22. so are they which by their handes rashly and suddenly deliuer holy things Lastly all Christians are taught to make difference betweene men in respect of their civill conuersation to haue an especiall care with whome they conuerse or enter any league of friendship affinitie marriage or howsoeuer else whether they be of a corrupt religion or of a prophane life for the first S. Paul giueth vs a rule Tit. 3. 10. Reiect him that is an hereticke for the other the wise man giueth counsell Prou. 22. 24. Make no friendship with an angrie man Prou. 24. 21. Meddle not with them that are seditious Men therefore should carefully make choice of their companies and consort themselues with those that be like minded Origen well saieth Qui congregat cum male sapientibus de Christo cum Christo non congregat He that Hom 19. in Math. gathereth with those that are not right minded toward Christ doeth not gather with Christ. But all Atheists prophane persons papists are such therefore to haue any familiaritie friendship affinitie with such is to leaue Christ. Uers. 23. And other saue with feare pulling them out of the fire that is such as are Doct ● nowe in great danger euen as in the midst of the fire readie to be consumed must be saued by the terrour and feare of Gods iudgements and so as it were violently pulled away from the flames of hell fire We se then that the preaching of the lawe and threatnings of Gods iudgemēts The law must first be preached is necessarie for obstinate sinners and such as are indurate in their sinnes Testim This order Saint Paul prescribeth vnto Timothie that he should first improoue rebuke then exhort 2. Tim. 4. 2. So Eliphaz in Iob saith Iob. 5. 18. The almightie maketh the wound and bindeth it vp he smiteth and his hands make whole the wounding goeth before the binding and smiting before healing Examp. Thus Nathan dealt with Dauid denouncing against him Gods heauie iudgements saying The sword shall neuer depart from thine house c. 2. Sam. 12. 10. And afterward vpon Dauids repentance he ministreth comfort vnto him saying The Lord hath put away thy sinne thou shalt not die v. 13. This course also Saint Paul kept with the incestuous person first in deliuering him vp to Sathan for the destruction of his flesh that his spirit might be saued 1. Cor. 5. 5. then afterward vpon his earnest sorrow he releaseth the sentence and writeth to the Corinthiās for his restraying 2. Cor. 2. Exornat Like as the husbandman first gathereth out the stones in his vineyard and then planteth it with the best plantes Isay 5. 2. so in mans heart before grace can be planted sinne by true repentance must be extirpate and like as when one is in a dead sleep he must be raised with the loud soūd of a trumpet so the Lord saith to his prophet Isay 58. 1. Life vp thy voice like a trumpet and shew my people their transgressions Iosephs fetters of yron Gen. 40. 3. went before his chaine of gold Gen. 41. 42. So saith Augustine Incipit à vinculis ferreis finit ad torquem auream Wisdome beginneth with yron fetters and endeth with a golden chaine first it terrisieth the heart with iudgements then suppleth it with comforts Aitiolog The reason why it is profitable to preach gods iudgements vnto those that are setled in their sins and plunged as it were in hell fire is this because by

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 increpet te deus Iignar Iehoua beca The Lord rebuke thee This angel is called Iehoua Zach. 3. 1. 2. Nowe I thinke it more proper to vnderstand Moses bodie literally because Moses bodie how to be taken it is without any wresting or crackled sense and more agreeable to the storie Deut. 34. 6. The obiections made against this sense are three two against the first part one against the latter 1. Because Saint Peter speaketh of angels properly that they giue no railing iudgment 2. Pet. 2. 11. Answer 1. Saint Peter speaketh not altogither of the same case for there the angels raile not against the Magistrates of the earth here Michael doeth not against the Deuill 2. They may both very well agree Iude speaketh of Michael himselfe Peter of Michaels Angels that follow the example of their prince Obiect 2. But the word here vsed is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee durst not howe can this be spoken of Christ who is equall vnto God and feareth none Answer 1. Christ is to be considered as our Mediatour both God and man and in this respect he is minor patre lesse then his father and the Apostle doubteth not to ascribe vnto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feare Hebr. 5. 7. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall be subiect to his father 1. Cor. 15. 28. either of these is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he durst not 2. We say this word may be otherwise translated by this word sustineo to sustaine or beare as Rom. 5. 7. One dare or will endure to die for a good man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mori sustineat as Master Beza expoundeth so that the sense may be this Michael dust not or would not endure to giue railing sentence c. 3. Obiect The greatest matter obiected against this sense is for that this storie of Michaels contending with the deuill about the body of Moses is not found in scripture Answer 1. It is like that some historicall books of scripture are perished as that Iosu. 10. 13. out of the which the Apostle had this storie as S. Paul that of Iannes and Iambres 2. Tim. 3. 8. and yet the scripture remaining is sufficient 2. Or it may be affirmed that these stories were preserued in the Church by faithfull tradition neither will it follow this beeing allowed that popish traditions are to be admitted Error 23. Traditions we absolutely condemne not but receiue them with these three conditions 1. That they be traditions historicall What traditions may be receiued not doctrinall as this of Moses bodie for the scripture containeth all sufficiencie of doctrine 2. They must be consonant and agreeable to the scriptures as this is to that place Zachar. 3. 2. 3. There must be an apparant certentie and euidence of them as there was of this the Apostles beeing directed by Gods spirit beeing able to iudge of true and forged traditions Wherefore this is no warrant at all for popish traditions which are of doctrine repugnant to Scripture and fabulous and vncerten Now hauing laid open the sense I come to the doctrine Archangel Though Christ be here vnderstood to be this Archangel who is 1. Doctrin also called the angel of the couenant Mal. 3. 2. and a mightie angel Reuel 10. 1. yet this name Archangel which signifieth the first or chiefe angel sheweth that among the angels and blessed spirits there are diuerse degrees and orders Testim Coloss. 1. 16. The diuers names of thrones dominions principalities powers shew diuers degrees for they are not idle names 1. Thess. 4. 16. Christ shall descend with the voice of the Archangel who shall be appointed as a chiefe Minister to summon the world and call the elect together Exemp Luk. 2. 9. One angel as the chiefe doth the message to the angels the residue called heauenly soldiers doe sing the song vers 13. Exornat For like as there is a difference of glorie among the starres 1. Cor. 15. 41. as there were diuers degrees in the Leuiticall priesthood which was a patterne Heb. 8. 5. of heauenly things so is it amōg the angels Aitiolog Psal. 148. 2. Laudate cum omnes angeli omnes exercitus i. varietas ordinū Praise him all his angels and armies that this varietie of orders as in an armie doth more set forth the praise of God Applicat 1. We condemne the curiositie of the Papists who haue found out nine orders of angels principalities powers Error 14. dominions thrones Coloss. 1. 16. mights Eph 1. 22. Seraphim Cherubim angels arke-angels all these names we confesse to be found in scripture but to distinguish these into their rankes and orders as they take vpon them to make three orders is too great curiositie in so doing they vnderstand not what they speake nor whereof they affirme as the Apostle saith 1. Tim. 1. 7. 2. As there are degrees among the angels so shall there be among the elect for Degrees amōg the Angels we shall be as the angels Math. 22. 30. There is a Prophets reward and a Disciples reward Math. 10. 41. Many mansions in Gods house Ioh. 14. 2. as in the Arke were three loftes one aboue an other This ought to pricke vs forward to godly emulation that we should striue one to outstrippe an other in goodnes as they which runne in a race 1. Cor. 9. 24. Striuing against the deuill c. Doctrin As in this one particular in not suffering Moses bodie to come to light Doctr. 2. so at all other times there is a continuall strife and opposition betweene Christ and his angels and the deuill and his Testim Reuel 12. 7. Rom. 16. 20. The God of peace shall tread c. which sheweth a resistance in Sathan that he is not at the first troden downe Exempl Dan. 10. 13. Michael with the good angels striue against the prince of Persia a chiefe minister of Sathan Luk. 22. 31 32. Christ striueth against Sathan in vpholding Peters faith Exorn. Therefore is Sathan compared to the lightening Luk. 10. 18. which at the first rumbleth and resisteth in the cloudes but at the length violently breaketh forth like as Moses serpents deuoured the sorcerers serpents which stroue against his Aitiolog Gen. 3. 15. The reason of this strife is that enmitie which is betweene the seede of the woman and the seede of the serpent Because Sathan goeth about to destroy the children of God Michael taketh our part against the dragon that is readie to deuoure the child Reuel 12. Applicat 1. We see then the cause why Papists hate Protestants Atheists prophane Error 25. persons such as are religious because darknesse is an enemie to light the children of the flesh persecute them after the spirit Gal. 4. 2. We are encouraged manfully to stand out against Satan and his ministers Papists Atheists carnall worldly men because Christ fighteth with vs and if God be on our side who can be against