Selected quad for the lemma: judgement_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
judgement_n	appoint_v	day_n	world_n	2,711	5	5.3002	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A49698	God manifested by his works, and justified in his dealings with men a sermon preached at the cathedral church of Sarum, upon the 29th day of June, 1677 / by Paul Lathom.	Lathom, Paul.	1678 (1678)	Wing L573; ESTC R25447	13,396	34

those things that are made by which that which may be known of God is manifest Let us Secondly Consider what are those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the invisible things of him that are thereby seen Here the word invisible seems to prompt me to present you with a Curtain instead of a Picture but yet when the Apostle tells us that these invisible things are seen those things that Sense cannot Reason and Faith do discover we may at least presume to look on the back parts hereof 1. Then the necessity of owning a Deity an invisible and almighty power which gave beginning to the World at first which daily produceth all things to uphold their Species which rules and governs all things this hath been so manifest by what is already spoken that I shall need only to point with my Finger to it as a Post already taken 2. From hence also we discover that the Deity is perfectly free from all the defects and imperfections that are in any of the Creatures For he that made both the Universe in general and every individual in particular in such excellent order and perfection cannot be thought to be either ignorant weak or ill minded much less like the Idols of the Heathens that had eyes but saw not ears but heard not hands but could not help themselves or their worshippers 3. And further that on the contrary the Deity is a Being infinite in all excellencies and perfections for if every cause be in some sort more noble than the effect produced by it then the Maker of all things must not only be more noble and excellent than any particular Creature but must comprehend greater perfections than all the Creatures joyntly can lay claim to 4. That we are bound to own our dependance upon his invisible power though we are far removed from the first generation that sprung out of the Clay yet are we still to remember him that gave the original to our Species though we remember nothing of our forming in the Womb yet are we to own that Power that formed us there though we see not that Hand that upholds and provides for us yet are we to own that in him we live and move and have our Being For this is a reasonable acknowledgment from them that are endued with understanding to consider causes and effects and whose reason is convinced of these things by those that are made 5. That consequently we ought to serve and glorifie God according to the capacity he hath set us in For if a most wise Agent make nothing in vain and if all other things do continue to this day according to God's ordinance because they are his Creatures It must needs then be fit that reasonable Creatures do serve God in a thankful acknowledgment of his mercies and endeavouring to live in conformity to his Laws 6. That we must be accountable to him for our behaviour in this World His giving us Reason doth make us capable of observing Laws and his infinite wisdom will prompt him to look after the observation of these Laws and to call us to a reckoning how we have discharged the duty we owe to him We must therefore conclude that he hath appointed a day wherein he will judge the World in righteousness and that for all these things God will bring us into judgment Thirdly Why are these called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the invisible things of God 1. Because God being a Spirit is invisible to our bodily eyes Nor doth this give any advantage to an Atheist either to question his Being or to deride him as imperfect because invisible We are as certain or rather more of that which is demonstrated to our Reason as of that which we see with our eyes Nor are Spirits or the objects of our other Senses less perfect Beings because not discoverable by the eye Yea the Deity is therefore perfect and like himself because transcending the knowledge of Sense 2. Because the fall of Adam hath obscured our knowledge especially of the most sublime Objects Scarcely and with much difficulty do we behold and take cognizance of the things under our Feet because the corruptible body presseth down the Soul but the nature and counsels of God who can know except himself give wisdom 3. The Heathen have groped as in the dark in seeking after the knowledge of these things they have become vain in their imaginations of the Deity and their foolish heart was darkned so that to them these things were in a great measure invisible though not altogether 4. What discovery we have of these things comes from God himself teaching us to know him either by the light of Nature as in the Gentiles or by the light of his Word and Spirit as in us Christians In themselves therefore and to our corrupt nature these are invisible things How wonderful therefore is the nature of that God that hath set Man upon Earth to seek after himself the secrets of Nature either through modesty or surliness seem unwilling to discover themselves unto us how much more unsearchable are the invisible things of God! How necessary therefore is the study of God's Works The works of the Lord are great sought out of all them that have pleasure therein and though the bruitish man knoweth not neither will the fool consider yet whoso is wise will observe these things How useful then is the observation of the Lord's day in which though we have a greater mercy to celebrate than the work of Creation yet that and the other works of God ought then especially to be considered by us How merciful is God that hath given us such advantages to know him that hath distinguished us from other Animals by giving us Reason yea hath advanced us above the Heathen by giving us that Divine revelation that affords us more clear discoveries of God than other Nations have been blessed with How great engagements hath God hereby laid upon us to entertain just and worthy thoughts of Him to express these by an aweful love to himself and a religious obedience to his commands And finally how inexcusable shall we be if we neglect so many advantages and slight so many engagements which God hath laid upon us by the discoveries he hath made of Himself and his will unto us Which leads me to The Second General in the Text The Inference from the precedent Proposition that God hath left Mankind without Apologie or excuse in their sins As there is nothing more usual with Men when they have followed the perverse swing of their own inclinations in doing evil than to seek excuses to evade the terrors of their own Conscience and the convictions of the Word of God so I know nothing more necessary in them that make it their work to win Souls than to take all advantages to drive sinners out of their strong holds and to strip them of those Fig-leaves with which they seek to cover the deformity of their nakedness Now if a Man that