Selected quad for the lemma: judgement_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
judgement_n	appear_v	day_n	great_a	2,710	5	3.1342	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A66762	The modern states-man. By G.W. Esq	Wither, George, 1588-1667.	1653 (1653)	Wing W3172; ESTC R218029	60,150	275

{non-Roman} {non-Roman} {non-Roman} {non-Roman} the Temple of all the Gods at Rome may demonstrate Neither need we wonder to see even a superstitious and idolatrous worship in the Heathens who knew no better rewarded with outward blessings Sith whatsoever is lovely in Nature is acceptable even to God himself for 't is a print of Himself and He doth proportion some temporal rewards unto it the courage of Romulus the devotion of Numa the integrity of Fabritius the temperance and justice and publick spiritednesse of the rest had all some rewards scatter'd amongst them and can we think their Piety had no share which is so agreeable to nature and so deeply imprinted by it on mans heart that man even the stubbornest and most unwilling otherwise to submit yet will fall down and worship a Stock or Stone rather than be without a Deity will devise a Religion rather than be without one but more of this in the next CHAP. XI Religion ingrafted in mans haart by Nature VVE hear the Philosopher thus reasoning Do not the imperfect serve the more perfect as the Elements mixt bodies mixt bodies plants plants living creatures living creatures and all the rest man nay hath not the soul a master like rule over the body and the understanding an empire over the appetite {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and now when by nature it is thought convenient for the inferiour to serve the superiour ought not man to judge it best for him to serve the most wise and good God Cicero saith we cannot be just unlesse we be religious Fietas justitia quaedam est adversus deos lib. 1. de nat. Deor. Epictetus if I were a Nightingale I would do as a Nightingale but being a man what shall I do I will praise God and that without ceasing Nay Epicurus himself though he taught that God {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} neither did any thing himself nor commanded others to do yet affirmed that his nature was so excellent and glorious that it alone was sufficient to allure a wiseman to adore him Could the Heathen grope thus far and shall we that have the name to be Christians lagge behind them could they perceive thus much by the glimmering light of nature and shall we be blind in the glorious sun-shine of the Gospel for shame let us open our eyes lest they rise in judgement and condemn us and it be more tollerable for them than us in that great day when the Lord shall appear with thousands and ten thousands of Saints and Angels Behold O England to be religious is the way to thrive Godlinesse will be thy gain both here and hereafter CHAP. XII The Outward means to be used Ministers to be incouraged and maintained the Christian Magistrates duty NOw that we may be so we are to use all means God hath appointed for the obtaining the true knowledge of him and his will which is the ground of Religion for as our knowledge is true or false so will our Religion be too and the ordinary means are the reading and hearing of the sacred Scriptures for faith comes by hearing and how shall we hear unlesse we are taught and how shall we be taught without a Teacher In the first place therefore as we ought to have a holy esteem of his word so ought we to have a reverent esteem of the faithfull and able dispencers of it giving them all due incouragement and maintenance that they may be the better enabled cheerfully to follow that work whereunto they are called of winning souls unto Christ And this is a duty incumbent on the Christian Magistrate who is to use all lawful means to promote Religion and to restrain prophanesse for he beareth not the sword in vain but for terrour of evill doers and encouragement of those that do well And here let me not be mistaken for though I believe it is their duty to punish those grand Traytours against the majesty of Heaven blasphemers I mean and all other publick disturbers of the civill peace and quiet of the nation yet on the otherside to force all men to submit to one form or to be of such or such a general received opinion in every tittle under penalty of Censures civil and ecclesiastical I conceive a Tyranny as little to be suffered by the Magistrate as it had been for Saul to have suffered Nahash the Ammonite to put out the right eyes of the Gilcadites for indeed this were to put out both our eyes For it is God and none but God that can assure us of his own mind though he do reveal his mind by a creature there wil be some tremblings and waverings in the soul unlesse he doth withall satisfie the soul that such a creature doth communicate his mind truely and really as it is so that ultimately the certainty is resolved into the voice of God who is onely to rule his Church {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} by a determining and legislative power Men that are fitted by God are to guide and direct {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in way of subserviency to him and by an explication of his mind yet so that every one may judge of this {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} by acts of their own understanding illuminated by the Spirit of God for there are no Representatives in spirituals men may represent the bodies of others in civil and temporal affairs and thus a bodily obedience is due to a just authority but there is none can alwayes represent the mind and judgement of another in the vitals and inwards of religion for as a late Bishop of our own ad nudam praescriptionem aut determinationem alterius sine lumine privati judicii nemo est qui credere potest etiamsi cupiat maximè No man let him desire it never so much can believe the bare determination of another unlesse his own judgement concur a truth that condemns the antichristian practices of the rest that were of that order and Mirandula gives the reason of it for says he Nemo credit aliquid verum praecisè quia vult credere illud esse verum non est enim in potentia hominis facere aliquid apparere intellectui suo verum quando ipse voluerit No man believes a thing because he will believe it for it is not in the power of man to make a thing appear what he wil to his understanding and indeed before there can be faith there must not only be a knowledg of the thing to be believed but an inclination also of the understanding to assent to it when known should we not judge that man a Tyrant that should command us to renounce our sense to believe that to be white that we see to be black to believe that to be sweeter than honey that we taste to be bitterer than gaul what are those then that would force us to disclaim our understandings and make us believe that to be true wch