Selected quad for the lemma: judgement_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
judgement_n	body_n	sin_n	soul_n	3,674	5	5.2011	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17308	Truth's triumph ouer Trent: or, the great gulfe betweene Sion and Babylon That is, the vnreconcileable opposition betweene the Apostolicke Church of Christ, and the apostate synagogue of Antichrist, in the maine and fundamentall doctrine of iustification, for which the Church of England Christs spouse, hath iustly, through Gods mercie, for these manie yeares, according to Christs voyce, separated her selfe from Babylon, with whom from henceforth she must hold no communion. By H.B. rector of S. Mathews Friday-Street.	Burton, Henry, 1578-1648.	1629 (1629)	STC 4156; ESTC S107077	312,928	398

moment how thou hast spent all that time limitted and bestowed on thee to spend thy life in O extremity On the one side sinnes accusing on the other iustice affrighting vnderneath Hels horrible Chaos gaping aboue the angry Iudge within the conscience boyling without the world burning The righteous shall scarcely be saued the sinner taken tardy where shall hee appeare To lurke shall be impossible to appeare intolerable Who shall aduise me Whence shall I expect saluation Who is he that is called the Angell of great counsell The same is Iesus The same is the Iudge betweene whose hands I tremble Pause awhile O sinner doe not despaire Hope in him whom thou fearest flye to him from whom thou hast fled O Iesus Christ for this thy name sake deale with mee according to this name looke vpon this wretch calling on thy name Therefore O Iesus bee my Iesus for thy names sake If thou shalt admit me into the large bosome of thy mercy it shall be neuer a whit the narrower for me True it is my conscience hath deserued damnation and my repentance sufficeth not for satisfaction but certaine it is that thy mercy surpasseth all misdeedes c. It is recorded of Edward the Confessor once King of this Island that lying on his death-bed his friends about him weeping he said If ye loued mee ye would forbeare weeping and reioyce rather because I goe to my Father with whom I shall receiue the ioyes promised to the faithfull not through my merits but by the free mercy of my Sauiour who sheweth mercy on whom he pleaseth Thus by these and such like testimonies of holy and deuout men not in their Rhetoricall declamations to winne applause with men but in their saddest meditations as standing in the presence yea before the dreadfull Tribunall of that iust God it may easily appeare what confidence is to be put in the ●●●● mans workes or inherent righteousnesse All these will proue but dry fewell and stubble when they come to that consuming fire to those euerlasting burnings It is an easie matter for a carnall man seduced with errour and possessed with the spirit of pride while hee is in his prosperitie and senslesse securitie as little confidering as conceiuing the power of Gods wrath as Dauid speakes as little knowing the nature of sin as the terrour of Gods strict iustice to be puffed vp with an opinion of a few poore beggarly supposed good deeds Iust like our first Parents who when they had sinned and so incurred Gods eternall wrath got a few figge-leaues to couer their nakednesse and shame thinking themselues now safe and secure enough But no sooner did they heare the voyce of the Lord God comming as a Iudge towards them but for all their figge-leaues they runne and hide themselues among the Trees of the Garden Their figg-leaues quickly beganne to wither when once the fire of Gods iealousie beganne to approach But let now the brauest Pontifician of them all standing so much vpon the pantofles of inherent righteousnesse let him lay aside his carnall security his loue of the world his wilfull blindnesse hauing looked his face in the glasse of Gods Law and catechised himselfe according to the strict Canon thereof c. and let him now bethinke himselfe of an account he is to make and that presently before a most seuere and vnpartiall vncorrupt Iudge of all his thoughts words workes omissions commissions let him take into his consideration if hee haue so much grace and iudgement to consider the nature of sinne which is such as the least ●innene is sufficient to damne him soule and body for euer for Hee that keepeth the whole Law and yet faileth in one point is guilty of all And the Law saith Cursed is euery one that continueth not in all things written in the Law to do them Mark In all things yea such is sin as it could not be purged nor mans soule redeemed from it nor Gods wrath appeased nor his iustice satisfied but by the only death of the only son of God Tel me what that iustice is which will not be satisfied Tell me what that sin is which will not be expiated but by the extreame humiliation bloud-shedding death passion of the deerest son of the eternall God Tell me how seuere is that iustice how implacable that indignation against sin which would not spare the most immaculate Lambe of God the pure spotlesse Sonne of righteousnes euen righteousnes holines innocency itselfe These things well weighed digested in thy more refined iudgment according to the standard of the Sanctuary come now Pontifician glittering in thy white linnen of thine inherent righteousness set thy self before Gods dreadful Tribunall to receiue thy eternal doom according to thine own deseruings bring with thee all thy merits number now before the iudge of heauen earth thy many pilgrimages thy many Prayers Pater-nosters Aue-Maries Canonicall houres Shrifts Shrine● adored Saints inuoked and the like But thy conscience will giue thee that all these being but will-worship and humane inuentions of which God wil say Who required these things at your hands condemned also in Esay saying Their feare towards me was taught by the precept of men they will vanish into smoke when they are tryed in Gods Test. Therefore howsoeuer the Romane-Catholicke Church preferres these her own Rites and Ceremonies and Ecclesiasticall obseruances of her own inuention asbeeing more holy and more meritorious than those duties of Christian holinesse commanded and prescribed in Gods Word yet in the more sober iudgement of thine vnpartiall Conscience know that if God respect any righteousnesse at all in vs it must be that especially which himselfe hath commanded If therefore thou hast any store of these bring them with thee If thou canst Tell this Iudge that thou hast dealt truely and iustly with all men that thou hast beene liberall to the poore giuen much Almes yea perhaps bequeathed all thy goods and possessions to pious vses ●u●● i●●hy life time and that not to the maintenance of a Monasticall Society of lazie and lustfull Abbey-lubbers but vpon the truly poore indigent Brethren of Christ that thou hast dispossessed and diuested thy selfe of all earthly preferment and honor so become poore for Christs sake thou hast exercised thy self with watchings fastings not as man but as the Lord hath commanded and much more than all this if thou canst alledge for thy selfe Well But all these things must now bee weighed in a iust and euen ballance not of mans imagination but of Gods strict iudgement Now will not he finde thinkest thou an infinite lightnes in thy best works will not his most pure eyes easily discerne thy most pious actions to be fraught with many imperfections defiled with the mixture of manifold corruptions as water running through a puddly chānel he will discouer in all these works of thine besids infinite defects faylings in all thy many sinister ends the pride of thy heart

heart after other gods and his heart was not perfect with the Lord his God as was the heart of Dauid his father And in the 6. vers Salomon did euill in the sight of the Lord and went not fully after the Lord as did Dauid his father Whence note first that it is said When Salomon was old Indeede old age when it comes to dotage is dangerous and very slippery but to dote vpon women yea many women wiues and concubines so many hundred of them and those also strange women of a strange Religion alas poore old Salomon how were his affections distracted and his thoughts euen pulled asunder as it were by so many Furies as there were fancies in his womens heads Well by this meanes the byas of his affections wheeling about his women as so many Mistresses caused his heart to decline from his direct course tending towards the maine marke which was God But this declination it was no flat Apostacy for now the worst was that he went not fully after the Lord his God his heart was not perfect with the Lord his God as was the heart of Dauid his father His former single heart began now to double his vpright heart began now in victa aetate in his verging or stooping old age to grow crooked Yet for all this he kept him vpon his feete he still stood in the state of grace although with much staggering and though his left foote failed him yet his right foote remained firme though the left foote of his affection went after his strange women and so was drawne with them after their strange gods yet he had the right foot of his affection vpright to God-wards Which I speake not to excuse or mitigate his sinne for it was most fearefull and lamentable and to bee bewayled with sad repentance and a floud of teares But taking Gods Word for my warrant I affirme that though Salomons fall was fearfull yet it was not totall his heart had not quite forsaken his God Againe as Salomons fall was not totall so neyther was it finall For we haue his Ecclesiastes as an eternall monument of his intire repentance and conuersion from vanity to God And as an infallible token of a true penitent he stiles himselfe the Preacher He layes aside his royall Crowne diuests himselfe of all his Princely titles and ornaments and in stead thereof takes on him the humble but holy stile of a Preacher not onely to preach repentance vnto others but to perswade them by the strongest argument of his owne practice and the best euidence of his owne experience And the Wisedome of God shewes it selfe admirable in making choice of Salomon to be the Pen-man of that excellent Book of Ecclesiastes euery line whereof hee that runnes may reade in the face of wise Salomons owne experience in which mirrour euery naturall man may cleerly see his owne full proportion Salomon had no more strange wiues and concubines than the world hath minions of strange vanities which euery carnall man according to the variety of his fancy as his Idoll-Goddesse adoreth Now God in his mercy willing to admonish the vaine world and to reclaime vaine men from their sundry Idol-pleasures and withall the more strongly to allure them in his wisdome makes speciall choice of Salomon to be his Preacher Why so Salomon was the wisest man that euer was from the first Adam before the second Adam Christ and so of all men in the world could giue the exactest iudgement and truest censure of the nature of all things vnder the Sun Besides his incomparable wisdome he had a most aboundant experimentall knowledge of all earthly things whatsoeuer might seeme excellent in the eye and iudgement of flesh and bloud yea hee was most industrious and studious eagerly searching into the depth and height and all the dimensions of worldly excellency till I might see saith he what was that good for the sonnes of men which they should doe vnder the Heauen all the dayes of their life Wouldst thou then know thou worlds doting Louer what the true nature of the world and of all that is in the world as the lust of the flesh the lust of the eye and the pride of life is Hearken to the Preacher yea aske Salomon the wisest of men Aske him in any kinde he will resolue thee as he did the Queene of Sheba and other Princes that came to heare his wisedome whom he resolued in all their questions Trauaile not to any of the Philosophers to enquire of them wherein thy Summum bonum consisteth for when they haue told thee all they can thou wilt come as farre short of giuing them credit as they will doe in giuing thee true counsell If they tell thee that riches pleasures and honours are all vaine things and no felicity to be found in them thou wilt but laugh at them as men at least experimentally ignorant of the nature of those things whereof they neuer had the vse and possession Aske Diogenes of honour hee prefers his Tubbe before Great Alexanders Triumphes and tramples on Plato's pompous pride with a greater pride of pouerty And in a word thou wilt answer them all with ignoti nulla cupido they therefore despise these thing because they neuer tasted the sweetnesse that is in them at least in the worlds apprehension But come to Salomon who not onely knew the nature of these things better than all those Heathen wise men but also made it his study yea and his practice too to know them by an infallible experience and his iudgement will be found to bee aboue all exception And what is his iudgement of all these things what profit or what pleasure or what contentment found he in any or in all of them This is his definitiue sentence of them All is vanity and vexation of spirit Thou hadst better farre to beleeue him than goe about to trye Hee stands as a Sea-marke to war●e all wordly Merchants yea the greatest Princes and Potentates of the earth to beware of those Rockes and She●●e● and Syrtes whereon himselfe suffered wofull shipwracke But yet if vnheedily thou hast fallen vpon the same Rockes behold also Salomon standing as an example of penitency to all men For as hee teacheth all men to eschue the deceiptfull pleasures profits and preferments of the world so he i●●●teth them to follow with him the true and souereigne good concluding his Booke thus Let vs heare the end of all Feare God and keepe his Commandements for this is whole man for God will bring euery worke to iudgement with euery secret thing whether it be good or euill A noble precedent of a penitent soule not onely to repent himselfe but to become a royall Preacher of repentance to others So did his father Dauid Psal. 51. where repenting of his sinne and hauing pleaded for Gods mercy and fauour to the ●a vers then as a speciall fruit of his reconciliation with God hee saith Then will I teach transgressors

whereby wee wholly submit ourselues vnto God and depend wholly vpon the grace and mercy of God This faith doth also comprehend hope and hath in it charity as an indiuiduall companion The first sort of beleeuing or that Historicall faith if you take it alone is without forme and as yet in a manner dead The second whereby we onely beleeue God and are not yet affected towards him with a religious piety is lame But the third whereby we beleeue in God and are carried by a pious affection towards him this is that liuely and intire faith Thus the Councell of Colen How different from the Councell of Trent yea the two first kindes of faith the same Synod vpon the Apostles Creed puts into one as common with Deuils and wicked men which beleeue and tremble Sciunt enim Daemones Illum mentiri non posse For euen the Deuils doe know that God cannot lye So that by the confession of Colen the Pontifician faith by their owne confession being no other of it selfe but an Historicall faith is no other faith but that which in the very Deuils and Damned And whereas the Synod of Colen acknowledgeth a third kind of faith peculiar to the godly which alwayes hath hope and charity inseparably with it this crosseth the doctrine of Trent which alloweth no speciall or peculiar faith to the godly but such a faith as is common to the wicked and which is and may be altogether voide of hope and charity And whereas Colen calleth this peculiar faith of the godly fiducia or an affiance and confidence in the grace and mercy of God in especiall manner to euery beleeuer the Pontifician Councell of Trent vtterly disclaimeth this fiducia or strong affiance in Gods fauour and mercy allowing Gods gracious promises but the least part in the generall obiect of their faith which faith of theirs they make to be onely an assent to the truth of God and no affiance in the promises of God for as much as the Pontificians place their faith in the vnderstanding and not in the will Although otherwhiles as lyars vse to do● forgetting themselues when they would aduance the blindnesse of their implicite faith they deny it a place in the vnderstanding and seate it rather in the will though not for any good will For Bellarmine would haue faith to be defined rather from ignorance than from knowledge yet because of the two they had rather exclude confidence from faith than science or knowledge they consent in generall to make choice rather of the vnderstanding than of the will wherein to seate their faith Now the occasion as I said of mentioning the Councell of Colen was chiefly to shew their iudgement concerning the subiect of Faith to wit in what part of the soule it is inherent as in the proper subiect whether in the vnderstanding or the will c. The Synod of Colen vndertaking to decide this point saith Nec hoc omittendum est fidem secundum duas priores credendi rationes in intellectu consistere secundum terti●m verò etiam in voluntate quòd actio fidei sic acceptae quod est credere fidere adhaerere Deo non solo intellectu quem fides illuminat sed voluntate quam a●c●d●nte charitate inflammat perficiatur Nor is this to be omitted that faith according to the two first sorts of beleeuing doth consist in the vnderstanding but according to the third sort also in the will because the action of faith in this acception which is to beleeue confide and adhere vnto God is accomplished not in the vnderstanding onely which faith illuminateth but also in the will which by the accesse of charity it inflameth So by the iudgement of this prouinciall Synod this sola efficax syncera integra salutifera fides as the Synod cals it ibidem this onely effectuall sincere intire and sauing faith is resident not only in the vnderstanding which faith informeth but also in the will which faith by loue inflameth And whereas the Pontificians would vtterly exclude faith from hauing any place in the will because say they faith may bee separated from charity the same Synod ibidem saith Hoc constat ●am fidem qua in Deum credimus quae sola efficax syncera integra salutifer● est nec infundi nec accipi sine sp● charitate This is euident that that faith whereby we beleeue in God which onely is the effectuall sincere intire and sauing faith can neyther be infused nor receiued without hope and charity For as the same Synod addeth out of the Apostle 1. Cor. 13. a place which the Pontificians vrge to proue that their Romane-Catholicke faith may be● voyde of charity Nam quod alibi Apostolus ●it Si habuero omnem fidem c. For that which the Apostle saith If I had all faith so that I could remoue mountaines and had not charity I am nothing is not so to be vnderstood saith the Synod of Colen as if the intire and sincere faith could bee receiued without charity but rather it seemes to be spoken Hyperbolically by way of exaggeration and aggrauation as Chrysostome and Theophilact take it the more to enforce the practice of charity consisting of so many excellent dueties and perfections Thus haue we cited this Synod of Colen not that we hold it any standard rule for the Doctrine of Faith although Vega blame it for speaking too broad of iustification and especially of imputation but to shew how in this point of Faith this Synod a little more ancient than the Councell of Trent doth differ from the Doctrine of that Councell in many things wherein this Synod is not farre from the true way to the Kingdome of God sauing that now whatsoeuer is in this Synod or any other contained must submit it selfe to the censure examination interpretation and approbation of the Councell of Trent whose definitiue sentence hath irrefragably passed vpon all Catholicke Doctrine binding it to good behauiour that it should not carry the least weapon that might indanger the throat of Romane-Catholicke Religion To this Synod also we may adde the authority of the learned honest Cardinall Contarenus who liued at the same time and a little before the Councell of Trent wrote of Iustification in which Treatise he saith Notus Fidei incipit à voluntate quae obediens Deo Fidei efficit vt intellectus assentiatur absque h●sitatione traditis à Deo ideo promissionibus diuinis confidat concipiat ex illis firmam fiduciam quae p●rtinet ad voluntatem quasi circulo quodam incipiat à voluntate haec Fides d●●●nat in voluntate The first act or motion of Faith begins at the will which obeying God and Faith causeth the vnderstanding to assent to the things deliuered of God without doubting and so to trust in Gods promises and of them to conceiue a firme affiance which pertaines to the will and that this Faith as it were in a circle begins at