Selected quad for the lemma: judgement_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
judgement_n	according_a	truth_n	word_n	1,678	5	4.0059	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A41485	The Christians engagement for the Gospell opened in foure sermons on part of the third verse of the Epistle of Jude : also, Christ's approbation of Maries choyce, or, A sermon preached at the funerall of Mris Abbott in Saint Stephens Colman-street, London / by Iohn Goodwin ...	Goodwin, John, 1594?-1665.	1641 (1641)	Wing G1159; ESTC R8016	73,347	410

more wayes there be to distract him the likelier hee is to mistake them if there bee but one way onely to mislead him The reason given of the extraordinary heate of that season of the yeere which wee call the Dogge-dayes is because there is a second cause the Starre so called that joynes influence of heate with the Sunne so in godly men there is but one cause of mistake in matter of religion naturall darknesse upon their judgement and understanding which yet in part is healed whereas in other men there is that cause in the full strength of it and besides corrupt affections which are apt to turne men aside from the truth too §. 5. 5. Secondly the opinion which is called for out of your hands or that you are pressed any wayes to take exchange for under pretence of your spirituall advantage if it be an opinion as Paul speakes according to godlinesse that is an opinion that directly and without any circuit of reasoning and dispute tends to the advancement of the service and worship of God and hath no degree of aspect upon any unlawfull or sinfull way or end of men but the opinion profer'd instead of it stands in full conjunction with carnall ends or sensuall desires or dispositions that opinion is to be contēded stood for as for a piece of your Faith the ground of this rule is Because it is an essentiall character of the Gospel and Paul useth it more then once for a description thereof to be a doctrine according to godlinesse 1 Tim. 6. 3. that is a frame or systeime of such rules and truths and precepts As godlinesse it selfe were it such a person as had power and authoritie to make lawes for its owne advancement would set up and no other and on the contrary a Doctrine that teacheth to denie all ungodlinesse and worldly lusts Titus 2. 12. §. 6. 3. Thirdly if the opinion which you are any wayes tempted to deliver up and to part with because it hath an evill report and is rejected by great and learned men in the world if it makes for the exaltation of him whom God would have exalted namely of Jesus Christ and his free grace for the throwing downe of such things as God would have thrown downe namely nature works c. Whereas the opinion you are sought to to give entertainment unto tends to the contrarie as David speaking in the Psalme as one Translation reades it of wicked men all their delight is to put downe him whom God would exalt and as true it is in the contrary toexalt him whom God would pull downe in this case the opinion is to bee contended for the reason of this is evident because the Gospel labours as it were and travels onely with the advancement of the free grace of God and exaltation of Jesus Christ to the uttermost and layes all other excellencie low in the dust before him §. 7. 7. A fourth and last rule which may bee tearmed the rule of ruls in this case to direct men what is truth and to be contended for and that which containes the vertue and strength of many rules is that of our Saviour Iohn 7. 17. that if any man will doe his will that is Gods will hee shall know the doctrine whether it be of God or no or whether I speake of my selfe and so concerning any man besides whether they speake of themselves or from God If a man will doe the will of God that is if a mans spirit bee cleere and perfect with God that hee pitches upon a right end and labours with all his might for doing of the will of God or glorifying of God for that is the substance of his will and suffers no by or base ends to defile the puritie of his heart or intention this way but compels all other ends whatsoever to doe hommage and service unto this such a man saith our Saviour shall be able to put a difference betweene Doctrine and Doctrine and to discerne what closes with the truth and what stands off from it shall be able to taste by the spirituall eare the words of men as the palate doth meates for it selfe that is whether they be agreeable to it or no. Iob. 12. 11. §. 8. 8. This abilitie stands not so much in any depth or reach of judgement or sharpnesse of understanding whereby a man is able to sist out truth by subtil or exquisite disputs or argumentations but rather in the spirituality of a mans judgement or that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Paul calls it by which a man inwardly tastes and relishes both truth and errour as many men that using to taste Wine both good and bad and so having their sense exercised with the taste of both can give a judgement of the one and of the other though they be no Philosophers nor able to dispute of the nature of tastes nor of the foure first qualities how they are to bee tempered and compounded to make either the one taste or the other so a man that is of a spirituall disposition will have a kind of inward sensiblenesse whether an opinion pleases or sutes his spirit or whether not according to that speech of the Woman in the storie of the Martyrs that answered shee could dye for the truth but could not dispute for it she was as confident of truth upon her taste as any man could be upon his judgement and depth of understanding and willing to lay as great a wager upon it §. 9. 9. And yet this rule is not so to be taken nor understood as if a regenerate or sanctified judgement were an infallible judicatory of all spirituall and divine truth no it was said by one that had a preeminence this way above all his fellowes I conceive and next to his Lord and Master himselfe as well concerning himselfe as others Wee know in part and we prophecie in part 1. Cor. 13. 9. to which may be added also as included in them we judge but in part neither And many daily and sad experiences teach us that Saints on earth are not Angels in heaven this way able to put a difference betweene all light and darknesse betweene all errour and truth for then the whole generation should be knit together in the same minde and in the same judgement in all the things of God whereas now they are little other then divided and scattered upon the face of the whole earth about them But the meaning of the rule is that the simplicitie singlenesse and uprightnesse of the heart before God propounding to it selfe no other end whatsoever but such as have a perfect consistence with the will and glorie of God are a rich and blessed advantage where ever they are found to to enable a man to see and to discerne the smallest line of partition that runnes betweene errour and truth to divide them and that especially upon this ground and for this reason because such a man hath no need of hath no

loud and earnestly for it such a man saith Christ takes a course wholly to lose it to make nothing of it and so it is true of credit estate libertie and there is no way to entaile them upon our selves for perpetuitie but only in the way or by a deed of consecration behold saith Iames 5. 11. we count them happie which indure and except wee judge and walke by the same rule we give evidence against our selves that we are not of the Israel of God CAP. X. Wherein three sorts of men are found offenders by the Doctrine delivered and reproved accordingly with an objection answered §. 1. A Third use is for reproofe if this bee a dutie bound upon the conscience of every man that cals himselfe a Christian earnestly to contend for his Faith then there are three sorts of men here to be reproved First such as are ignorant what their Faith is what that Doctrine is for which they ought to contend If they contend it must be for they know not what their service to God in this case cannot be any reasonable service and therefore not acceptable to him were it likely they would come forth in such a case to helpe the Lord against the mightie but little hope there is that such as these should joyne with Michael in this great battle against the red Dragon if men know what their ease and peace estates and credit in the world meane and not what their Faith and Religion meanes they will never indanger the one to relieve and support the other men are readie to speake evill of what they know not but to suffer evill for what they know not there is not one of a thousand will doe it §. 2. 2. A second sort to be reproved are such as having some knowledge of the truth yet are of a luke-warme temper they have no list to stir or be active in this great and solemne quarrell of the truth loth they are to ingage themselves in the defence of it if Christ will have their service in deliciis something hee may have of them but in Costris they are not for him Deborah in her song sang concerning Rubens declining the common service in the warre against Sizera that the divisions of Ruben were great thoughts of heart Iudges 5. 15. wee may say truely that the divisions of these men are unworthie and base thoughts of heart and politique and worldly-wise thoughts of heart which prevaile with them to decline that great and honourable service of Jesus Christ and his Church this contending for the truth They can warre according to the flesh as Paul speakes let but their health their credits and estates provoke them here they are men of action and soone up in Armes here they will put forth themselves to the best here are no thoughts of heart at all to move them to decline any such warre But for their Faith let that be never so injuriously dealt with all invaded wasted new moulded turned upside downe and fashioned over and over and let men take from put to exchang the gold silver and precious stones of the Gospel for the wood hay stuble of the Doctrines of men like Gallio they care for none of these things there is no roome neere their hearts to lay such things as these too all that Region is taken up with other thoughts cares and lusts well their doome is set and the booke is opened it will come to passe that Christ will spue them out of his mouth that is will so cast them off that they shall never be fit to bee received againe as that meate which is once taken downe and not digested but comes up againe no man will ever make meate of it the second time §. 3. 3. Thirdly A third sort yet obnoxious to a deeper and sharper reproofe then these are men that not onely refuse to contend for the truth but bend their strength and might wit learning reading authoritie interest and all they can make against the truth As all Hereticks opposers and destroyers of the Faith in all ages have done with such as have been their Abettors given the right hand of fellowship to them such as with Jannes and Iambres resisted Mosei laboured to suppresse the truth and wrest it out of the hands of those who held it forth unto the world by sword by fire and other engines of crueltie and desperate wickednesse §. 4. 4. Many there are that have mens persons as Iames speakes in admiration yea and opinions too for advantage sake for preferment sake men that as Plato said of Sophisters in his time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men that do not so much waigh or consider what truth is as what way or course of Religion is in request and seeme to have as many sutes in Religion as some men have of apparell to shift and change out of one into another as the times they live in change or alter as David speakes of Doeg Psal 52. 4. Thou lovest all destroying or devouring words oh deceitfull tongue so may wee say of many they love all rising words all opinions that will draw preferment after them their judgements and consciences can close without scruple with them all such words they love true or false and the truth is that that is the best use that many make of much reading and great learning to furnish themselves with variety and choyce opinions as there is scarce any tenet or opinion in Religion now held but what may bee found to have beene held by some heretofore not so much to compare and examine what is the truth but that they may bee able to colour any erronious tenet which best serves their turne for present advantage with pretence of antiquitie that so they may not once bee suspected to flatter the present but onely to reverence and honour the former ages §. 5. 5. But it may bee objected that many are charged to bee enemies to the truth who stand stiffe upon the purgation and are ready to returne the challenge upon their accusers with as much confidence as Eliah did upon Ahab who told him that it was not he but it was himselfe and his Fathers house who troubled Israel so many that are accused for undermining the truth and Religion will reject the crime with great indignation and strike through the loynes of their accusers Therefore who in this case shall bee judge where the guilt lies To this I answer besides the rules formerly given to guide mens judgements in discerning truth §. 6. 6. First of all it is no argument at all of innocencie to disdaine a charge or imputation as we see those Iewes Iohn 7. 20. being challenged by our Saviour that they sought his life they rejected the imputation upon as high tearmes as might be thou hast a Divell who goes about to kill thee as if the charge had not beene onely untrue but had had as much of the venome or poyson of the lye in it that such a quantie

thinke our Saviours meaning should bee that therefore God should love him for a simple and bare intent of resuming his life again upon death for who would not desire to live againe in case he should dye that 's rather nature then commendation or matter of love but this is that that God did love him for that he was carefull and willing to dye with that abundance of zeale to the glorie of his Father and abundance of love to his Church and chosen that his life by no Law of justice or equitie could bee kept from him but must be restored to him againe §. 13. 13. So for us to part with any thing we have in such a manner as that wee cannot take it againe which is properly to play the Prodigals and to waste what wee have To part with our money libertie lives grudgingly unwillingly to serve our own turns c. The Lord regards it not but if wee part with them so that we may take them againe that God may with justice equitie and truth restore these unto us in due time with advantage this is that that he loveth and for which he taketh a holie delight and contentment in us §. 14. 14. Besides oft times when a man hath dealt basely and unworthily in this kinde with the Lord and his truth and hath loved the wages of unfaithfulnesse as for the most part God himselfe taketh no pleasure in such a mans person so is it a just judgement of his upō the man himself that he should take little pleasure in himself afterwards nor in what hee saves by this unfaithfulnesse unto the Lord. §. 15. 15. Sixthly and lastly consider that if wee will contend for the truth as wee ought whilest the brunt is not so sharpe whilest the dutie of contending is upon easier tearmes then bloud wee may bee excused from the necessitie of a more fierie contention our estates our liberties our prayers seasonably bestowed in this service may possibly excuse our lives I conceive this to bee the meaning of that promise made to the Church of Philadelphia Rev. 3. 10. Because thou hast kept the word of my patience I also will keepe thee from the houre of temptation which shall come upon the whole world to try them that dwell upon the earth Philadelphia it seemes had beene faithfull and stood close to the Gospel when it was opposed but not with so high or bloudie a hand of opposition as it was like to be afterwards generally and therefore Christ promiseth her in consideration hereof that when the sharp and fierie storm and tempest of triall should fall round about her upon the Christian world she should finde covert and shelter from it CAP. XIII Shewing in what manner and with what weapons the truth is to be contended for §. 1. IF you desire in the last place to know and to be directed how and in what manner and with what weapons this holie warre is to be under-taken and truth contended for I answer there are sixe things especially besides others of more obvious consideration to be done in it as time and occasion shall require First men must contend for truth by teaching and propagating it in the world the more copies wee write of it the like-lier it is to bee preserved if one or some bee lost others may remaine therefore every man according to his calling must be diligent this way to stampe the frame of the truth upon the judgements and understandings of those that are under their hand and committed to their charge §. 2. 2. A childe or a servant well grounded may be instrumentall in spreading the truth farre into the world Abraham had but one sonne according to promise and yet by him his seede was multiplyed as the starres in the heaven for multitude and as the sands upon the Sea shore innumerable what though thou hast no absolute promise no certaintie of so gracious and full a successe yet a possibilitie in this kinde especially quickned with some degree of probabilitie and hope should be a ground of incouragement and resolution to doe it true wee must not doe evill that good may come of it but we may and must doe good the rather when more good may come of it §. 3. 3. We finde the holy Ghost inforceth many exhortations to many duties upon this ground of possibilitie especially when it drawes one to a probabilitie or likelihood God would have us in some cases to live by charitie as it were as well as by faith and have us to expect and hope the best as well as beleeve that which is certaine Heb. 13. 2. 1. Cor. 7. 16. Therefore let not this means of contending for the truth be neglected at any hand As the Apostle in the Scripture cited Heb. 13. 2. perswadeth men to hospitalitie or intertainment of strangers upō this ground because some men unawares had received Angels so it is good still to bee seasoning of those in whom there is no great appearance for the present children servants c. with the principles of Gospel knowledge though it were upon this consideration alone that we may unawares have our hand in furnishing the truth and Church of God with such who may prove like Angels in their ministerie and service about the holy things of Jesus Christ afterwards §. 4. 4. Secondly men that be of abilitie for it when they meete with occasions and opportunities sutable to such actions and endevours must vindicate the truth as Paul did among the Galatians Gal. 2. 5. they must not give place or way to such as oppose it or will stand up to pleade for Baal If men of erronious spirits finde mouthes to open against the truth the children of light must finde mouthes to open for the truth As one said if theeves will rise at midnight to murther men shall not men bee willing to bee awakened to save their lives That promise was made long since to the Church that every tongue that should rise up in judgement against it it should condemne or as the Originall hath it should make wicked Isaiah 54. 17. The meaning of the promise may be that Gods people who should be all taught of him should have the spirit of wisedome given that their enemies should not be able to resist but they should confute and confound them we should therfore here live by faith and gather strength from such promises and doe as Cyrus is said to have done when the propchsies of Isaiah contained in the 44. and 45. chapters were read unto him hee went with great courage and resolution against Egypt therefore we should endeavour to be as so many Apollo's mightie in the Scriptures and gird on the sword of the spirit and cause the word of Christ to dwell richly in us that so wee may bee able to grapple with an adversarie when he comes in our way and not suffer him to make havocke and spoyle of the truth without contradiction §. 5. 5. Thirdly wee must shine as