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
A10834	A iust and necessarie apologie of certain Christians, no lesse contumeliously then commonly called Brownists or Barrowists. By Mr. Iohn Robinson, pastor of the English Church at Leyden, first published in Latin in his and the churches name over which he was set, after translated into English by himself, and now republished for the speciall and common good of our own countrimen; Apologia justa et necessaria quorundum Christianorum, aeque contumeliose ac communiter, dictorum Brownistarum sive Barrowistarum. English	Robinson, John, 1575?-1625.	1625 (1625)	STC 21108; ESTC S102955	59,722	74

many or more the Apostle opposeth to himself alone as appeareth by the context and not to all as some erroneously think 3. The Apostle plainly and sharply reproveth the Corinthians for that before his writing they had not voyded that sinfull man their holy fellowship and so prevented the reporte by which such a crime and the same unpunished came to his ears This their power then the man of God doth not seaze into his own hands as forfeyt by their default in not using it but vehemently and as became a faithfull minister exhorts and admonist●es them to use it as they ought in the judging purging out and taking from among themselvs that wicked man and so any other within or called a brother sinning in the like manner 4. If the Apostle Paul being absent from Corinth had excommunicated this sinner then had he judicially condemned and judged a man unaccused unconvicted and unreproved at least face to face and before his judg then which what more unjust can be imagined of or ascribed unto the holy Apostle I conclude therefore with Peter Martyr The Apostle as great as he was doth not so far usurp to himself power as that he one and alone by himself should excommunicate which yet the Pope and ma●y Bishops both Romish and English dare do Injudging he goes before others as it is meet the cheif in the Church should do that so the lesse skilfull multitude might be directed in judging by their voting before them Thus much of this place The next followeth which is Acts 1 When another was to succeed in the room of Iudas the traytour not Peter alone or the Apostles with him but that the ordination might be just and lawfull being made with the knowledg of the people assistent and examined by the verdit and judgment of all the multitude of the disciples together did substitute two whom they deemed most excellent that of them the Lord who knew the hearts of all men might take unto himself the man which he knew most fit That which belonged unto God namely to designe an Apostle immediately was left unto him the disciples also in this work rete●●ing what might be their libertie which Calvin notes upon this place to have been a kinde of middle temper The third place followeth which is Act. 6. handling the choice of Deacons and that by the same Church in Ierusalem not now small as before but which I wish may be marked to stop the passage which some think lyes open for escape through smaller assemblies now become great and populous In this busines the Apostles informe the church what kinde of men they ought to chuse the multitude chuseth whom they judg fit and meet accordingly and the same present to the Apostles upon whom so chosen by the people the said Apostles impose hands as a solemn symbole of their consecration joyning therewith common prayer Now if the Deacons onely betrusted with the churches monie were not to be made but by the peoples suffrage and election much lesse Pastors Elders unto whose fidelitie under Christ the same Church doth commit the incomparable treasure of their souls To the same purpose in regarde of the matter in hand serveth that which we read Act. 14 23. where Paul and Barnabas do ordeyn Elders in everie Church by suffrages not their own as some fancie unto whom to lift up to lay on hands is all one but the peoples or by the lifting up of hands by which signe the Grecians as appears in Demosthenes and others the peoples vote or voyce-giving in their popular assemblies was wonte to be made I ad which is especially to be observed that the Apostles in doing their part in the ordination of Elders did what they did as it were by the way staying onely most like two or three daies in a place so as they could not possibly by their own experience take sufficient knowledg what persons in the church were apt to teach or govern who able to exhort with sound doctrine to convince the gainsayers how unblamable they were how watchfull given to hospitalitie temperate c. and with these how mannered wives and children they had These things onely the bretheren which conversed with them publiquely and privately could sufficiently take knowledg and experience of Vpon their electing them did the ordination conferred by the Apostles as the hands of the Church depend By election the persons elected have right to their offices into the actuall possession whereof they are solemnly admitted by ordination This troup of proofes that known and notable place Act. 15. shall shut up in which we have the peoples libertie in the churches both of Antioch and Ierusalem plentifully confirmed and commended by Apostolick practise to ensueing churches and times And first it is evident that in the church of Antioch together with the Elders which it appears then it had Act. 14 21 23. the brethren were admitted into the fellowship of the busines and disquisition made about circumcision Paul Barnabas with the rest of the delegates then sent being brought on their journey by the church ver 3. the letters also being written back from Ierusalem to the brethren which were at Antioch ver 23. and which is specially to be noted then and not before delivered when the multitude were come together vers 30. So in the church at Ierusalem the messengers from Antioch were receaved not onely of the Apostles and Elders but of the Church with them vers 4. And as the question was propounded so was it discussed before the whole church by the Apostles Elders comming together to look unto that busines ver 6. yet not so as the brethren were wholly bound to silence seeing that ver 11. the whole multitude is said to have held their peace that is to have yeilded to Peters speach and reasons Lastly as Silas and Iudas were sent with Paul and Barnabas by the Apostles and Elders with the whole Church unto Antioch vers 22. so were the letters written back in the name of them all to the brethren at Antioch ver 23. And although the decrees to be observed by the churches of the Gentiles whereof no one excepting Antioch had any delegates present which were also part of the word of God and holy Canon could come from none other then the Apostles immediately inspired by the H. Ghost they notwithstanding in the publishing of the same did not disdam the consenting suffrage of the brethren of that particular church of Ierusalem where the assembly was And surely if it ever did or could apperteyn to any church officers or governers whatsoever to represent the church-assemblies in elections censures and other Ecclesiasticall judgments and occurrences then without doubt unto the Apostles in an eminent and peculiar manner especially living in that rude and childish state of the church considering both how superlative their office was and how admirable their gifts

I will be thy God and the God of thy seed Genes 17 9. and the seal of the righteousnes of fayth Rom. 4 11. and is one as there is one sayth and one baptism Ephes. 4 4 5. and therefore ought not to be administred to others then those within the compasse of the same covenant nor but upon fayth coming between either of the partie to be baptized or of one parent at the least If any shall answer that this gratious promise of God is not to be restreined to the next immediate children but is extended euen to those who follow a fa●r off I grant it except infidelitie or other sin come between by which the parents with themselvs break off their seed externally actually from the cōmunion of the church holy things thereof And if we be not to insist in the next and immediate parent why in the grand-father or great-grand-father and so for the rest till we climbe up as high as to No●h himself Whereupon it should follow that not the Infants of Iewes nor of Turks no nor of Gentiles neither should have baptism denyed them Surely the grace of Christ must needs be universall and wherein all have interest if the seal thereof apperteyn unto all Neither should the Church amongst whose sacred furniture Baptism is by this rule be any more the house of God peculiar to his children and servants but more like a common In whose doore stands wide open to all that passe by the high way 2. The Apostle 1 Corinth 7 14. upon this ground that the one parent is a beleever avoweth the childe holy which otherwise he pronounceth impure in respect of the Covenant and holynes thereof leaving unto God his secret judgments Now what have the impure and unhallowed to do with the holy things of God And what hath the Pastour and sheepheard in holy things to do with them who are no portion of the Lords flock What have I to doe sayth the Apostle to judg them that are without Do not ye judg them that are within So reverend brethren what have you to do to baptize them that are without do you not baptize them that are within and them alone In the number of whom yet you reckon not those infants though baptized by you nor belonging to your charge Whence also God knoweth it cometh to passe for the most part that they who are thus by you baptized into the name of the Lord are by their godlesse parents education made the servants of Sathan 3. The Baptism of Infants in all soundnes of judgment serveth and that immediately for the comfort of their godly parents whose hearts it filleth with no small joy whilst they behould the gratious promise of God made to them and their seed ratified and confirmed by this seal even as of ould the circumcision of Isaak was granted and injoyned by God unto Abraham his and our father first and immediately for the confirmation of his fayth Whence I conclude that the seal of the righteousnes of faith which baptism is doth no more belong to the seed of godlesse parents then doth the comfort flowing from the righteousnes of fayth unto the parents themselvs Whom as it would effectually move to more serious and sad thoughts of their own estate with God if they beheld their infants so dear unto them excluded thorough their default from the comfortable ●eal of Gods Covenant so can they not but by the undue administration of the same take occasion of hardening themselvs in their accustomed perversnes I conclude then with Tertullian speaking as Iunius interprets him of the children of such as were strangers from the covenant of God Let them come when they are grown to year●s let them when they have learned and are taught wherefore they come let them then be made Christians when they can know Christ. CHAP. III. Of written Leyturgies VVE cannot but mislike that custome in use by which the Pastour is wont to repeat and read out of a prayer-book certayn formes for his and the Churches prayers and that for these reasons 1. Because this externall mean and manner of worshiping God in prayer is no where found in the written word by the prescript whereof alone he is to be worshipped whatsoever either the Iewes fable of the Leyturgie of Ezra or the Papists of S. Peters or S. Iames Leyturgies Yea contrariwise I add for overplusse that it did not seem good to the Apostles the last penmen of the 〈◊〉 ghost that any such prescript form for such end should come in use in the churches And this seemeth unto me verie clear from the former Epistle of Paul to Timothy chap. 2 1 2. The kings of the earth in those dayes and such as were in authoritie under them being as it were so many sworn enemies of the name of Christ this conceipt might easily and it seems did creepe into the mindes of divers Christians that these kindes of men were raither to be prayed against then for by the servants of Christ. And now what was the medicine prescribed by the Apostle for this malad●e in that Epistle written to Timothy for that verie end that he might know how to converse in the church of God Did he now either send Timothy to any Leyturgie formerly let forth for his own and others da●●tion Or did he himself frame any for the purpose whose b●●ten troad the Churches following afterwards should not erre Nothing lesse although a more ●it and full occasion for that busines scarce be offered which without doubt Paul would ●o more have l●t slip th●n did the other Apostles th●t which was more light for the introduction of Deacons if ●t had seemed good to th● H. Ghost by whose singe● he was guided in the ordering of the Churches that any such book-prayer should have come into use Three things especially are objected which must here be cleared The first is that David and other Prophets penned the book of Psalmes for the mother Church of Israell The second that Christ himself delivered to his disciples a certain form of prayer commonly called The Lords prayer The third that Moses from the Lord Numb 6. gave direction to Aa●on and his sonnes in what form of words they should blesse the children of Israel I answer first generally that the consequence followeth not from the authoritie of Christ and of Moses and of the Apostles in ordeyning these and these forms of divine worship for the like authoritie in ordinance Bishops and Pastours to ordeyn other and divers forms for the same end What can be spoken more insolently Christ the Lord Moses the Prophets and Apostles being immediately and infallibly guided by the spirit of Christ have prescribed certain set formes of Gods worship therefore others though not immediately and infallibly guided by the same spirit may also prescribe them Why may they not by this argumentation as well frame us a new Canon of holy Scriptures considering that even th●se verie