Selected quad for the lemma: judgement_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
judgement_n	aaron_n	believe_v	word_n	21	3	3.5464	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13216	Redde debitum. Or, A discourse in defence of three chiefe fatherhoods grounded upon a text dilated to the latitude of the fift Commandement; and is therfore grounded thereupon, because 'twas first intended for the pulpit, and should have beene concluded in one or two sermons, but is extended since to a larger tract; and written chiefely in confutation of all disobedient and factious kinde of people, who are enemies both to the Church and state. By John Svvan.	Swan, John, d. 1671.	1640 (1640)	STC 23514; ESTC S118031	127,775	278

abhorre publicke meetings is to deny ourselves to be any of Gods people For as we are all members of one body we must joyntly assemble to one place so shall we keep the unitie of the spirit in the bond of peace and be so in the number of Gods people here that we may the better know how to be taken into the number of them heareafter For the Prophet is witnesse that God will teach his wayes to those who shall go and say Come and let us ascend to the Mountaine of the Lord to the house of the God of Iacob Esay 2.3 III. But as I sayd before some be Truants and care not for comming Others be Recusants and may not come to joyne themselves with us A third sort be Schismaticks and will not come except where they affect and when they please And last of all there be others which make no great scruple of comming but in respect of the end their comming and hearing is in vaine they are yet in their sinnes First the Truants are of two sorts either such as hate the Word in respect of it selfe or such as are ill affected towards it for some by respect The first of these esteeme preaching but folly There is much adoe in it and about it but it is to small purpose They can see no good that it doth to have one stand an houre together perking in a pulpit for this doth but hinder the people from their businesse as Pharaoh once said to Moses and Aaron Let him that is a Preacher say there what he list they will beleeve but what they please The Minister must doe something for his living and if he could not talke for it he could doe little And yet that which he doth seemes in their judgement to be as much as nothing Wherefore if all were of their mindes he might speak long enough before he be regarded To whom I answer that although the wisedome of God be foolishnes to the wicked world yet it hath pleased God by the foolishnesse of preaching to save those that beleeve 1 Cor. 1.18 to ver 28. chap. 2.14 And there fore if our Gospell be hid it is hid to them that be lost whose mindes are darkned by the god of this world 2 Co. 4.3 4. Sathan that prince of darknesse who striveth to extinguish the glorious light that it bringeth with it It is without question that the time may come when these men since they call it talking may talke for mercy too Prov. 28.9 Rom. 1.16 and go without it Wherefore I am not ashamed of the Gospell of Christ for it is the power of God unto salvation to every one that beleeveth to the Jew first and also to the Centile And in a word as lightly as these account of the Gospell Rom. 2.16 and the preaching thereof it shall one day judge them Yea and now whilst they live in this valley of the shadow of death if they were well grounded in it and humbly devoted towards it they might finde comfort in what they have learned from thence when all the world beside is but a dry and a barren tree and can afford nothing of so sweet a nature We are not mad men to maccrate our selves in studying away our blood spirits strengty and health but that we know God hath ordain'd us to be Labourers in his harvest 2 Pet. 3.9 and would that the worst under us should of tares become good corne If therefore these men perish let them thanke themselves for they resist the Holy Ghost There is no fault in the Word but in them who doe so lightly and slightly esteeme it For though to them it be meere foolishnesse yet to God and the faithfull it is farre otherwise And as for the second they be such as hate the Word and the hearing of it because it crosseth them in their wicked projects and divelish practices For cannot a Tyrant be bloody an Oppressour crush and grinde the poore a Tradesman lye and sweare a Flatterer dissemble an Hypocrite weare a mask a Gallant frequent the stews an Usurer undoe his brother an Incloser depopulate a Drunkard reele in the streets and know the way to an Ale-house better then to God's house or cannot a Blasphemer curse and sweare a Church-robber commit sacriledge a Backbiter detract a Malicious man wreck his spleene a Monopolist engrosse a Proud man look aloft a wanton Dame use her paintings a Cormorant withhold his corne to the starving of the poore a Poore man despise the rich a Land-lord undoe his tenants a Voluptuous man bath himselfe in sinfull lusts vanities and wicked pleasures but the Pulpit must needs proclaime it Hinc illa lachrymae this is their great Cordolium If we could but let them alone and not hinder them in their travell to Tophet then all were well But because we call them back from their evill wayes crosse them in their proiects and in the cleare glasse of God's word let them see their faces they hate the hearing of the Word detract and backbite the Preachers of it 1 King 22.8 like unto Ahab King of Israel who hated Michaiah because he prophesied contrary to his liking He prophesieth saith he no good to me but evill Or like unto those in the Acts Act. 16.19 Act. 19 24 who abominated the doctrine of the Apostles because it crossed those wicked gaines which their divelish and heathenish practices brought in unto them By which it appeareth that as Truth loves no corners so neither would they beare hatred to it if their deeds were but such as might abide the tryall 2. The next are Papists or Recusants a people so wedded to the Church of Rome that they may not ioyne themselves with us in our Assemblies and this not because they have any iust quarrell against our Liturgy but because they are afraid of the Popes curse As for our doctrine if That displease them I am sory the Truth should prove distastfull Or if we have enough in our Religion necessary to salvation what need we more And that we have so much is witnessed by a Pope Pius Quintus by name who signified in a Letter to Queene Elizabeth of blessed memory before the time of his excommunication denounced against her that he did allow our Bible and Book of Divine Service See Iudge Cook in his Charge at Norwich Assises Anno Dom. 1606. as it is now used among us to be authentick and not repugnant to truth and that therein was contained enough necessary to salvation as in a charge given at Norwich Assises in the yeare of our Lord 1606 was openly avowed And if enough then without question we need not the help of any Pope to supply us with more Unto which this I adde that it can be no harme to the Papists to turne unto us for in departing from them we made not a New Church but reformed the old and among the Churches reformed this of England comes I

dare say nearest to those of the Primitive times and shall I hope come every day more neare then other to them insomuch that if then it might be truly said not only that the Kings daughter was all glorious within but that her clothing likewise was of wrought gold so also now For whereas the factious from time to time together with their silly Proselytes have endeavoured to cry downe that uniformity which best becommeth God's publike worship it is more like to be advanced now then ever since the dayes of Reformation And 't is for certaine a good and pious worke God's blessing therefore light upon them who do their best to set it forward for it will cause that beauty of holinesse to be apparent which best beseemes devote sincere and pious worshippers 3. The third sort are Schismaticks a perverse and peevish generation who will not come but where they affect and when they please and yet these be they who are all for hearing For were it not for Sermons it were more then a miracle to see them approach God's holy Temple And so Saint Chrysostome observed of some in his time Chrysost hom 3. in 2 Thess saying thus Why therefore do we enter the Church except we may heare one stand up and preach And yet not every one neither For it is seldome when that their owne Pastor can please them They have an itch in their braines and must be fed by such as they best affect and as for Learning and Conformity they grinne and snarle against it This maketh them runne to and fro to seeke out such as spit against set forms of prayer disrespect Churches delight in the breach of Canons hate Discipline contemne orders and despise Bishops although the Scriptures teach them a lesson which is cleane contrary and in particular telleth not obscurely that He who wil not obey the Church must be accounted as an Heathen and a Publican Math. 18.17 But let the Scripture say what it wil if it makes against them such is their humour that they care not for it and therefore they who be most disordered are best affected These they will follow from parish to parish from town to towne from city to city from one kingdome to another people yea from one England to another And if it be that upon necessity they must sometimes frequent their owne parish Churches they will if it be possible be Tardè venientes Late commers for what care they for Common prayers That kinde of Service may not be touched they contemne they scoffe they inveigh against it But let them take heed that this foule sinne be never laid unto their charge They sinke without recovery who persisting kicke at what they should embrace And therefore let them take heed I say that God wipe not out their names out of the Booke of life for scorning that Booke which as I have else where shewed containes the services of the living God in which I know nothing contrary to his holy Word For although the Prayers be short mixed with many ejaculations and the forme of them be set and not conceived by men ex tempore yet is it no just plea to except against them It is enough for Heathens and bragging Pharisees Math. 6.7.8.9 Math. 23.14 Mark 12.14 Luke ●0 47 Eccles 5.2 to make long and idle babling prayers but as for those who will avoid the censure of our Saviour and vanities which Solomon observed in divine Service it is for them not only to let their words be few but also to regard that they be not rash with their mouthes nor hasty to utter any thing before God It was certainely in another case that Christ would not have his Apostles to be carefull what to speake for this was in cases of persecution Math. 10.19 when they should be enabled to speake before those unto whose judgement Seate they should be brought a singular gift in those dayes to the holy Martyrs But for Prayer he gave his rule of Pray thus and that even then when he blamed such as prayed otherwise Thus or after this manner That 's first Let thy words be few and next Let the forme be Set. And so thou hast a perfect Thus made up of these two as hath been the Churches practise in all Ages ever since For first they did not onely pray in those very words and season all their service with that Prayer of the Lord but even the Prayers that they made were Creberrimae brevissimae frequent and full of fervent brevitie Because in a long and tedious Prayer not well compacted as there may be many vaine and idle repetitions 1 Cor. 14.16 so a weake devotion may be lost but being short often Amens and answers are required and so the attention kept the better waking And by how much the more earnest by so much the shorter and fuller of ejaculations as in the end of our Letanie well appeareth We doe not conjure then nor cut our Service into shreds when with instant cryings the eager spirit doth shew how fervently it Askes it Seekes it Knocks And so also for the second they used formes set and digested least somewhat might be uttered through ignorance or carelessenesse which might be contrary to the Faith as in ancient councells is declared Concil 3. of Carth c. 23. Concil Milv Chrysost hom 18. in 2 Cor. 8 And so also speaketh holy Chrysostome Our Prayers sayth he are common all say the same Prayer Nor was it but an injuction to Aaron and his Sonnes to use a short set forme when they blessed the people Numb 6.23 Nor was it likewise but the practise of holy Meses who was faithfull in the house of God to have one set forme of blessing Heb. 3.2 which he used at the removing and resting of the Arke Numb 10.35.36 And did not Saint Paul blesse often in the same words read his Epistles and 't is apparent and chiefely see what he sayth in the 1 Cor. 14.26 How is it when ye come together that every one of you hath a Psalme hath a Doctrine hath a Tongue c. Let all things bee done unto edifying Nay more even he who taught his Disciples to pray in that manner formerly mentioned did also pray before his Passion more then once or twice not in other but in the same words For looke in what words he prayed to the Father at the first of the three times there recorded in those he prayed at the second and third time also And will none of these things move thee to come betimes to Gods house and to performe all duties as well as some or art thou so singular by thy selfe as that thou scornest to pray with thy neighbours at the appointed time after the appointed manner and in the appointed place If thou art then Scalam in Coelum erigito Make thee a Ladder and ascend up into heaven from us as Constintine once said to Acesius Sozom. lib. 1. c. 21. for