Selected quad for the lemma: judgement_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
judgement_n	heart_n	know_v	lord_n	3,784	5	3.8149	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01804	The succession of the bishops of England since the first planting of Christian religion in this island together with the historie of their liues and memorable actions faithfully gathered out of the monuments of antiquity. VVhereunto is prefixed a discourse concerning the first conuersion of our Britaine vnto Christian religion. By Francis Godwin now Bishop of Hereford.; Catalogue of the bishops of England	Godwin, Francis, 1562-1633.	1625 (1625)	STC 11939; ESTC S105686	74,779	749

yet continued acts of the State whilest they stand in force unrepealed so is it in some sins For instance when a man doth take goods from his neighbour unjustly the act indeed is done but once but till hee restores them he may be said to steale them every day every houre he continues to doe it habitually So a man having subscribed to falshood or recanted the truth publiquely the act though done but once yet untill a retractation be some wayes made hee continues that act and so is daily anew guilty of it So if a man should marry one whom it is unlawfull for him to marry as Herod did though that sinfull act of espousals whereby they entred into it was soon dispatcht yet till a divorce he lives in a continuall sin And such acts of this latter sort I meane against knowledge are most dangerous to commit because to continue thus in them though but once committed hazards a mans estate and therefore men find when they come to repent the greatest snare and trouble and difficulty in such kind of sins to extricate themselves out of them by a meet and true repentance But as concerning the first branch of this distinction namely of particular acts committed against knowledge besides this last distinction briefly touched I will anon give you severall aggravations and rules whereby to measure the sinfulnesse that is in such acts so committed but in the meane time the second branch of this former distinction must be insisted upon and therefore I will bring in these aggravations and rules which concerne particular acts as distinct heads after I have briefly spoken to this other which is That Secondly those sinne against knowledge who goe on in an estate of sin and impenitencie which they know to be damnable As Pharaoh Exod. 9. 27. who confest that the and his people were wicked and yet hardned himselfe in sinne most dangerously and yet three sorts of men may apparently be convinced thus to sin First those that keep out and with-draw themselves from professing Christ and his wayes and the feare of his name out of shame or feare of man or losse of preferment or the like worldly ends when yet they are convinced that they are Gods wayes and ought to be professed by them I doe not say that all who doe not come in to professe Christ and that doe not joyne themselves with his people that they goe on against knowledge for many are ignorant and mistaken about them but when men are convinced of the truth and necessity of professing and confessing of it even unto salvation as the Apostle speaks Rom. 10 and yet out of fear or shame keep still on the other side drawing in their hornes all together These goe on in an estate of impenitencie against knowledg for put all these together and it must needs appeare to be so as First when they are convinced that this is the truth and that salvation and the power of religion is onely to be found in such wayes and men and Secondly that these are to be practiced and professed and yet Thirdly out of shame c. keepe still a loofe off and goe on a contrary way these must needs know that they goe on in an estate of impenitencie against knowledge This was the case of many of the Pharises who therefore sinned highly they beleeved and were convinced that Christ was the Messiah and so then to be confest and followed and to be cleaved unto and then also they must needs know that his followers onely were the Children of God Yet Ioh. 12. 42. it is said though they thus beleeved on him yet they durst not confesse him for feare of the Iewes and of the Pharises and of being put out of the Synagogues At the latter day Christ shall not need to sever such from the rest as hee will doe the sheepe from the goats for they willingly remaine all their dayes amongst them whom they know to be goats and refuse the company and fould and food and marks of the sheep which they know to be such they may apologize and make fair with the Saints that their hearts are with them but they will be rankt at the day of Judgement as here they ranked themselves with the workers of iniquity Of these doth the Psalmist speake Those that turne aside by their crooked wayes them shall the Lord leave with the workers of iniquity Those also thus sinne and are to be joyned with these who know the tearms and condition of salvation and how they must part with all for Christ and yet will not come to the price such doe goe desperately on against knowledge in a bad estate and doe judge themselves unworthy of eternall life Thus the young man in the Gospell he was told that he was to sell all and that was the condition and hee knew heaven was worth it and was convinced of the truth herein that thus he ought to doe for he went away sorrowfull now if he had not knowne that he went away without happinesse he needed not have beene sorrowfull at all but he knew the bargaine of salvation was not struck up and likewise what it stuck at and yet still rested in his former condition and chose rather to enjoy his many possessions This man now went on in his state against knowledge Secondly as also those who upon the same or like ground defer their repentance these go on in a bad estate and must needs know they doe so for in that they promise to repent hereafter and take up purposes to doe it when they have gone on a little while longer to adde drunkennesse to thirst they doe thereby professe that there is a work of grace which they must attaine to ere they can be in the state of grace for they would not promise so much hereafter but that they know not how without such a work they should be saved Whilest therefore such shall rest without present endevouring after it so long they are judged in themselves to be in a bad estate at present When men know the curses due to their present estate and yet say as hee Deut. 29. 19. I will goe on in the way of my heart and shall have peace afterward This man sinnes most highly and therefore Gods wrath smoakes against that man and he sayes of him that he will not be mercifull to him in that place Thirdly sunk and broken professors such cannot but goe on in a bad estate against knowledge when either men are falne from the practice and profession of what is good which once they thought necessarie to salvation or when they continue to hold forth their profession in Hypocrisie Those that have escaped the pollutions of the world through the knowledge of Iesus Christ but are returned to their vomit againe some of these are ingenious and acknowledge both themselves faln their present estate most miserable and yet goe on in it and such are to

recompence for time to come 7 Patience is a further thing than mercy 8 1. Though we injure God and he be sensible of it yet he is patient ibid. 2. He vouchsafeth that time he forbeares them in to repent 9 3. He waits that men would come in and repent ib. Lastly Long suffering is but patience lengthned out farther ibid. The second generall Head Riches of this goodnesse spent on us 10 1. They are riches in themselves ibid. 2. All the world spend on these riches 11 3. The time he hath forborne men 12 4. The expensive prodigality of sinners in all ages ibid. Patience is precious 13 1. In regard of what those manifestations of his goodnesse cost 13 2. In regard of the usefulnesse 14 The third generall Head All this patience is used as meanes to bring men to repentance 16 1. All this goodnesse witnesseth a gracious hand in all these ib. 2. Our owne conscience beares witnesse of offending a good God 17 3. A common principle will witness against us when we returne evill for good ibid. An Vse of expostulation with sinfull and impenitent men and considerations drawn from 18 1. Their creation out of nothing 19 2. Their being made men 20 3. Having all the members of a man 21 4. Preparing the world for them 22 5. Suffering them to live a long time in it 23 6. Giving them space to repent in 25 7. Living upon his cost and charges 28 8. Filling up their yeers and time with goodnes 31 As riches credit friends comfort in them all AGGRAVATIONS OF SINNING AGAINST MERCIE ROM 2. 4 5. Or despisest thou the riches of his goodnesse and forbearance and long suffering not knowing that the goodnesse of God leadeth thee to repentance But after thy hardnesse and impenitent heart treasurest up unto thy selfe wrath against the day of wrath and revelation of the righteous judgement of God THis is the last most weighty aggravation which the Apostle puts into the measure of the Gentiles sinfulnesse which in the former Chapter he had verse 29. pronounced full before to make it fuller yet Their sinning against mercies and despising the riches of Gods goodnesse patience and forbearance the hatefull evill and iniquity whereof can be better no way set off and illustrated unto mens consciences than by a display of the riches of that goodnesse which mea sinne against My purpose therefore is to unlock and carry you into that more common treasury of outward mercies and leade you through the severall roomes thereof all which doe continually leade you unto repentance That then reflecting upon our ungratefull waste and abuse of so many mercies in sinning thereby our sins every sinne the least may yet appeare more sinfull unto us who are lesse than the least of all those mercies Know then that besides that peculiar treasure of unsearchable riches of grace laid up in Christ the offer of which neglected and despised addes yet to all that sinfulnesse a guilt as farre exceeding all that which shall be spoken of as Heaven exceeds the Earth There is another untold Mine of Riches the Earth is full of as the Psalmist tells us and the Apostle here which these Gentiles onely heard of and which we partake of all as much as they As there are riches of grace offered to you which can never be exhausted so there are riches of patience spent upon you which you will have spent out in the end the expence of which cast up will alone amount to an immense treasure both of guilt in you and of wrath in God as these words informe us To helpe you in this account I will 1. In generall shew what Goodnesse or Bounty Patience and long suffering are in God 2. That there are riches of these spent upon all the sons of men 3. That these all leade men to repentance And then 4. I will expostulate with you and aggravate your sinfulnesse in going on to despise all these by unrepentance as the Apostle here doth First in that God is said here to be Good or Bountifull 2. Patient or forbearing 3. Long-suffering they seeme to note out three degrees of his common mercies unto men First he is a good or a bountifull God for so as goodnesse is here used I exegetically expound it For though it be true that goodnesse and bounty may differ yet when riches of goodnesse are said to be communicated it imports the same and is all one with Bounty And such is God And all those noble and royall qualifications and properties which concurre to make one truely good and bountifull doe meet and abound in him in all those good things which he doth bestow and are found truly in none but in him so that it may be truly said that there is none good but God as Christ sayes of him Now Bounty in the generall which is in God may be thus described It is a free willing and a large giving of what is meerly his own looking for no recompense againe To explaine this that you may see that all these conditions are required to true goodnesse and all of them to be found in God onely 1. He that is Bountifull he must be a Giver and Bestower of good things and all he bestows it must be by way of gift not by way of recompence unto or by desert from the party hee bestowes all on Therefore Christ sayes Luke 6. 33. that to doe good to those who have done or doe good to us is not thank-worthy nor is it Bounty But God is therefore truely good because hee simply meerely and absolutely gives away all which he bestowes For hee was not nor can any way become beholden to any of his creatures nor had formerly received any thing from them which might move him hereunto so Rom. 11. 35. Who hath first given him that hee may recompence him againe Nay untill He gave us a being we were not capable of so much as receiving any good thing from him 2. He who is truly termed Good or Bountifull all that he gives away must be his owne And so all which God bestowes it is his owne So Psal 24. 1. The Earth is the Lords The ground wee tread on the place wee dwell in Hee is our Landlord But is that all for the house may be the Landlords when the furniture is the Tenants therefore he further addes And the fulnesse of it is his also that is all the things that fill the world all the furniture and provision of it both all the moveables So Psal 50. 11 12. The cattell and the fowles upon a thousand hills are mine sayes hee and also all the standing goods the corne and oile which you set and plant are mine Hos 2. 9. yea and the Psalmist in the same 24. Psalme adds further that they who dwell therein are his also not the house and furniture onely but the Inhabitants themselves And this by the most sure and most soveraigne title that can be