Selected quad for the lemma: judgement_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
judgement_n	lord_n	speak_v	word_n	5,998	5	4.2483	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09445	Of the calling of the ministerie two treatises, discribing the duties and dignities of that calling. Delivered publickly in the Vniuersitie of Cambridge, by Maister Perkins. Taken then from his mouth, and now dilligently perused and published, by a preacher of the word with a preface prefixed touching the publishing of Maister Perkins his workes, & a catalogue of all such particulars thereof, as are to bee expected.	Perkins, William, 1558-1602.; Crashaw, William, 1572-1626.	1605 (1605)	STC 19733; ESTC S102894	75,919	204

beside themselues at the appearing of a little part of the glorie of Christ in his transfiguration Either therefore must it followe that these men haue no sinne in them which dare and can behold Gods glory so easily and so ordinarily which is impossible or rather which indeede is truth it appeares that these are but deceitfull fancies and forgeries of their owne deuise to deceiue the world and to magnifie themselues before the eyes of the common people for it is first of all most false that apparitions are so common as they make them for if they were then are they more ordinary in the new Testament then in the old For whereas the scripture hath one their legions haue 20. and whereas one namely Saint Paul was once rapt into heauen they haue 20. that were rapt thither And as that is false so is it impossible that any man cloathed with fleshe can endure an extraordinary apparition of Gods glory without extreame amazement as is plaine here in the Prophet who I hope was as holy a man as the holiest monke that euer was I haue noted this that yong Diuines may be occasioned to looke a little into their fabulious legends that so they may discouer the false trickes and iuggling casts of that religion which euil shifts it needed not if it were of God Thirdly the people may here learne First in that Gods presence is so glorious and fearefull to mans nature how mercifully God hath delt with them in teaching them not by himselfe or by his Angels from heauen which they could neuer endure but by men who are like themselues and how vaine and fond these men are who would be taught from heauen and not by men who are so ful of wants In the old Testamēt when the people receiued the lawe from Gods owne mouth it is said they ranne away and cryed out why should we dye if wee heare the voice of God any more wee shall dye for what fleshe euer hard the voyce of the liuing God liued therfore they said to Moses Goe thou neare and heare all that the Lord shall say and declare thou vnto vs what God saith to thee and we will heare it and doe it And then saith the text the Lord said I heard the words of this people they haue said well in all that they haue spoken And so from that day forward God ordinarily taught his church by men like thēselues we see that the beg●nning of it was not in iudgement but in mercy vnto thē It is is therefore the dutie of all men both to acknowledge this mercy of God in due thankefulnesse and withall to remember when they see infirmities in Ministers that they are but men and that if they had not the Ministry of men how hard it would goe with them considering that the least measure of Gods owne presence cannot bee endured by any man 2. Inasmuch as gods presēce is so glorious in it self feareful to our nature al men are taught to prepare themselues by holy prayer by humiliation and confession of their sinnes and vnworthinesse afore they come to Gods word or sacraments for they come at that time into Gods presence they therefore are not to come in their securitie nor in their ordinary sins vnrepented of least God strike their consciences with a sence of his fearefull displeasure and make them cry out vpon farre greater cause then here the Prophet did Thirdly and lastly wee learne here the different natures and properties of sinne and holinesse Sinne euen the least sin nay a very sinfulnesse of nature makes a man afraid of Gods presence That sinne vnrepented of doth so appeares in Adam who as in his integrity he spoke and conuersed euen in a familiar sort with God so no sooner had hee sinned but he ranne from God and hid himselfe and that euen the least sinnes not repented of do so also appeares in this Prophet who being a holy man yet his conscience being priuy to it selfe of some small omissions or negligences in his calling he cryeth out he is vndone because he seeth the Lord of hosts But contrariwise the state of perfect holinesse and the want of all sinne makes a man bold in Gods presence and rather desirous then afraid to behold Gods glorie which shall be most apparant at the last day for when the wicked shall desire rather to be couered with the hills and ground to dust by the mountaines then to appeare before the face of God then shall the Godly whose holinesse shall then be perfect looke vp and ●ift vp their heades because their redemption is so nigh And Iob testifieth of himselfe that hee knoweth his redeemer liueth that he shal stand before him and looke vppon him with his eyes Thus as guiltinesse driues a man from the Kings presence but innocencie makes him bold before him So sinfulnes makes a man auoid Gods presence but holinesse makes him drawe neare vnto God and to reioyce in his presence Then for a conclusion of this point let all men here learne the way to true courage and boldnesse before God namely to repent daily of their sinnes and labour to growe in true holinesse wealth nor wit learning nor autho●itie can do this for thee but onely a good cōscience which must be made good by grace by repentance then shalt thou reioyce in Gods presence in this world and delight to thinke of God to speake of God to pray vnto him to meete him in his word and Sacramēts and at the last day shalt thou stand with confidence before the throne of his glory Hithereto of the feare and astonishment of the Prophet and of the causes thereof Now followeth his consolation Then flewe one of the Seraphims c. In these two verses is laid down the second generall point namely the consolatiō of the Prophet cōcerning which there are two points in the text 1. the ground matter of his consolation that is the forgiuenesse of his sinnes 2 Diuers circumstances of that consolation 1 The time Then 2 The minister by whom it was done an Angell one of the Seraphims 3 The manner how he did it speedily He flewe 4 The instrument or outward signe a Coale from the alter 5 The outward action or application of it He touched his lips The matter of the consolation is last in order Let vs therefore first speake of the Circumstances The first circumstance is the time when this Prophet was comforted and raised from his feare Then saith the text that is after his feare and astonishment but not afore Thus dealt God alwaies with all his Saints he bestoweth no graces on them pertaining to saluation but after he hath by some meanes or other brought them to true humiliation in themselues and to sorrow for their sins Humiliation is the preparatiue for grace for when by sight and sence of their sinnes and their owne misery by sin hee hath euen driuen

here hee doth Whom shall I send for the Lord meaneth not such as beare the name of Leuites or Priestes in the olde or of Ministers in the newe for there were alwayes more of them who some for preferment sake some for their ease and some for a refuge how to liue are willing to enter that function and accordingly in that calling seeke not the Lord but themselues and their owne ends But heere the Lord inquireth for such men as first purely doe seeke and vndertake that function therein to honour God to gather his Church and then in all their labours and ministeriall duties truly and faithfully endeuor to the same ends Preaching Gods word and as Gods word diligently prouing exhorting and admonishing and shining before their people in good works for such men it is no maruell though the Lord light a Candle at Noone day and make open Proclamation to seeke for them saying Whom shall I send for such a man is as Iob saith One of a thousand for ●ome wāt abilitie to discharge their duties as S. Paul saith Who are sufficient for those things And some want willingnesse to vndertake the labour as God here complaineth Who shall goe for vs Now to make vse of this doctrine to our Church It were to be wished that in these daies for our christian Churches the Lord had not as great cause to cry out in the want of able faithfull and godly Ministers Whom shall I send and who shall goe for vs But alas this want is too apparant and his blemish is too notorious and it is a worke worthy the labour of kings and princes to reforme it and is a kings euil nor to be healed but by the power of a king for as long as there are so fewe and meane preferments for painefull Ministers there will neuer want abundance of such Ministers as doe want either conscience or abilitie to discharge their duties In the meane time till God put into the hearts of Parliaments and Princes to looke to this great and needfull worke let vs Ministers learne our duties and first wee who are in the Vniuersities are here admonished to look to our selues By Gods blessing we are many and daily grow more and more let vs therefore so furnish our selues as that when God or his Church shall say Who shall goe for vs and whom shall I send then he may finde many amongst vs whom hee may send to that great worke of the Ministerie and let vs feare to bee such as that God may affirme of vs as in the dayes of Iob that hee cannot finde one of a thousand Secondly all Ministers learne here not to content themselues with the name and title of Ministers but labour for the substantiall ornaments thereof nor to be willing to take the honour and li●ings and to refuse the burthen and 〈◊〉 of the Ministerie For else let them know God hath no neede of them for had the Lorde pleased or contented himself with such kinde of men as seeke to bee Ministers for themselues and not for his sake or being Ministers doe feede themselues and not their flocke or preach themselues and not Christ then had he not needed to haue made this Proclamation for all Ages haue yeelded store of such But contrariwise he that is painefull and faithfull in this Function let him know that God and his Church hath neede of him Lastly here the Romish Cleargie are iustly to bee taxed whose number is infinite but it is lamentable to see howe fewe among them be such as the Lord here seeketh for Their Orders of Regulars are exceeding many beside all their Secular Priests and it is almost incredible how many thousands there be of Dominicans or Franciscans or in some one of their orders and yet amongst the many millions of their Monkes there is scarce to bee found one of many who for his learning other gifts is fit to be sent to the work of God nay their ignorance was palpable and rediculous to the world vntill of late being by Luther and others of our Church made ashamed thereof they haue laboured especially the Iesuits to become learned How foule a thing is it that amongst so many the Lord should haue cause to complaine Whom shall we send The Iesuits indeed many of them are learned but for other qualities they are fitter to be plotters practisers in State matters Spies or In●elligencers reconcilers seducers and subuerters then Ministers and fitter to be instruments of pollicie to euil kings then Ministers of the Gospel vnto God But take away them and some fewe selected Monkes and those but few out of many millions● then euen for learning also God may cry and call proclaime in their Monasteries Whō shal I send And if it be a shame and miserie to a Church to want such as God may send or to haue but a fewe then the Romish Church is shamelesse which shames not to haue so many and yet amongst them all whom God may send almost none In the next place By this inquirie and question made by God Whom shal I send and who shall goe for vs The Lord would teach vs that no man is to vndertake this function vnlesse God call and send him therefore here are condemned the prophaine fancies of the Anabaptists and all like them who thinke that any man vpon a priuate motion may steppe foorth and vndertake the duties of a Prophet to preach and expound c. Oh but say they these motions are from Gods spirit surely they can say litle for themselues who cannot say so much but that cannot serue their turne for if we say contrariwise nay but they are from the diuell or at the least from your owne vanitie and pride how can they disproue it Againe might not the Prophet haue alledged that with a better pretence and colour then they yet he stayeth till God here call him euen so all good Ministers are to stay Gods calling If any aske how he shall know when God calles him I answere God calleth ordinarily by his Church her voice is his therefore whensoeuer the Church of God saith vnto thee thou shalt bee sent and thou shalt goe for vs euen then doth the Lorde call vs out to this holy function Thirdly let vs obserue how the Lord saith Who shal I send who shal go for vs Some Interpreters gather out of this Chapter an Argument for the Trinitie of persons as namely out of the third Verse where the Angels sing Holy Holy Holy Lord God c. But it is not sound inough to ouerthrowe our stubborne enemies the Iewes and therfore it seemes those Diuines are of a sounder and wiser iudgement who seeing we haue other places pregnant and plaine enough therefore thinke it no good discreetiō to vrge this or any such place which may probably admit another Interpretation least that the Iewes finding the weaknesse of the argument doe iudge all our proofes to be as weak and so