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
A14108	A plaine discouerie of ten English lepers, verie noisome and hurtfull to the Church and common wealth setting before our eies the iniquitie of these latter dayes, and inducing vs to a due consideration of our selues. Published by Thomas Timme minister.	Tymme, Thomas, d. 1620.	1592 (1592)	STC 24418; ESTC S118801	68,904	98

must be led and gouerned by lenitie and faire meanes not drawne by violence If saith Iacob I ouerdriue the cattell they will all die Nimri was a sore driuer so was Rehoboam but he lost tenne parts of his flocke therefore As the people are like sheepe in simplicitie so are they like the Chamelion in inconstancie They grudge that Aaron should be high Priest Exod. 17. Num. 20. though the Lorde make his rod to bud for a manifest token that he is rightly called to that dignitie And within a while after he being dead they mourne thirtie dayes for him One while they say to Moses and Aaron that whatsoeuer they commaunde they will do but within a while after they are readie to stone them One while they repent of their wickednes in prouoking the Lord another while they choose new captaines to carrie them backe againe into Aegypt Whereby we see that great care policie and discretion is necessarily required to be both in the Ciuill and Ecclesiasticall magistrate for the ruling and gouerning of the multitude As in the old Testament so also in the newe our Sauiour Christ himselfe and by the wisedome of his spirite in his Apostles and their successors after his ascension into heauen made a difference of persons and established an order for Ciuill and also for Ecclesiasticall gouernment Concerning ciuill magistracie more shall be saide hereafter vpon other occasion As touching Order which Christ hath appointed among his Ministers and Priests we know that first he chose twelue which afterward were called Apostles After these he called seuentie mo disciples which were not so famous as the first twelue Beside these he ordained some to be Euangelists and some Doctors c. Afterward the Apostles elected certaine worthie men for the gouernment of the Church as Timothie to be Bishop of Ephesus and Titus to be Archbishop of that noble Iland Creta In regard of which difference Saint Paul saith that some are worthie of double honor therefore there were some which had but single honor Againe the same Apostle sayth God hath not sent me to baptise but to preach whereby it appeareth that some were to baptize the which the Apostle accounteth not so great an honour as preaching This spirituall order and regement in all degrees as in Apostles Euangelists Bishops Doctors and Ministers was instituted as is alreadie shewed by Christ and shall be protected and propagated by the holy Ghost vnto the ende of the worlde To these the Apostle speaketh thus Take heede to your selues Act 20. and to the whole flocke wherein the holy Ghost hath placed you to rule the Church of God which he hath purchased with his owne bloud Also of these Bishops and Ecclesiasticall gouernours the authour of the Epistle to the Hebrues speaketh thus Obey your Prelats Heb. 13. be subiect to them for they watch as being to giue an account of your soules And that ancient father Irenaeus sayth Opertet ordinationem sequi traditionis quam tradiderunt patris ijs quibus committebant ecclesias c. Irenae lib 3. Chap. 4. We must follow the order of traditions which the fathers did leaue vnto them vnto whom they did leaue the cure of Christes people vnto the which ordinances the verie heathen comming vnto Christs flocke did obey Notwithstanding these things some rashe heades being Conchae before they be Canales that is to say Spoutes before they haue filled their Cesterne and pretending a reformation in Religion haue sought to ouerthrow all good order of Church-gouernment bearing ignorant men in hand that they haue sufficient warrantize out of Gods worde But as in the primatiue time of the Church no heresie was so bad but that it would relie vpon one Scripture or other as Arrius who abused the 28. verse of the 14. Chapter of Saint Iohns Gospel for defence of his heresie Montanus the 16. verse of the same Chapter for his heresie Manicheus the seuenth verse of the second Chapter to the Philippians for his heresie The late Bishop of Rome the 18. verse of the 16. Chapter of Saint Matthew for their error The Familists the 21 verse of the 17. Chapter of Saint Luke Euen so the sedicious and Schismatiques of this our age haue chosen for their purpose the 25. verse of the 22. Chapter of Saint Luke Matt. 4. the which they vse as the Deuill vsed Scripture who spake Gods worde but not out of Gods mouth And as the olde prophet in like case at Bethel spake Gods worde but not out of Gods mouth therefore it helpeth them nothing at all 3. King 13. And yet for all that so great is their enuie at other mens prosperitie that so as they may bring downe the temple with this twine thread they care not though it fall vppon their owne heades as it did vpon Samson Whose enuie groweth hereof because by no means they can abide to be commanded to obserue order As they do herein greatly offend seeking through malice to ouerthrow and confound all good order Vnitie so also by their bitter contention hereabout they breake the Vnitie which ought to bee among brethren then the which vnitie nothing ought to bee more deare to the Church and common wealth Wherevpon Saint Luke in the Acts of the Apostles commending the societie of Christians sayth They were all of one mind and of one heart Also the Apostle Saint Paul perswadeth vs in many places to obserue order and vnitie especially in his Epistle to the Corinthians saying I beseech you brethren by the name of our Lorde Iesus Christ 1. Cor. 1. that ye all speake one-thing and that there be no Schismes or dissentions among you but be ye knit together in one minde and in one iudgement Whereby hee requireth among the faithfull a consent in thought worde and deed so neere as might be As touching the consent in action and deede he speaketh more plainely in the Epistle to the Philippians Phil. 2. where he sayeth Be ye like minded hauing the same loue being of one accorde and of one iudgement that nothing be done through contention or of vaineglorie By which exhortation of the Apostle wee may plainelie gather that there are foure causes of sedition at this day in the Church and common wealth The first a readinesse to contende for euerie trifle the second vaine-glorie the thirde a desire of preferment the fourth the diuersitie of faith Whosoeuer shall contende mooued by anie of these hee will shewe himselfe quickely a Schismatique a false prophet and a badde Pastor But it is no woonder to heare of false prophets seeing there bee false Gods no maruaile if there bee false Apostles seeing there hath start vp false Christes A man may boldlie say the Diuell gaue orders when those men came into the number of Prophets These men came not in deede but as Ieremie saith currebant they ranne before they were sent And albeit they runne yet when they come to the sheepe-folde they play as

the minde of him whome it possesseth suffering him not to eate or drinke in rest or to doe any good thing and is alway tempting him to slay the partie whome it hateth and alway enuieth at his prosperitie It maketh a mans soule to growe sauage breedeth wrath and warre in his thoughts setteth his bloud on fire driueth him out of his wittes and suffereth not reason to beare anie sway It disfigureth the face making men to looke gastlie Yea whatsoeuer an other man dooth that dooth the hatefull mislike and abhorre If a man keepe the lawe of the Lorde he prayseth it not if one feare the Lord and deale righteouslie him he loueth not but disprayseth the truth enuieth him that ordereth his wayes aright imbraceth backebiting and loueth scornefulnesse And because hatred hath blinded his minde he dooth to his neighbour all the mischiefe he can deuise If a brother offende by and by he blazeth him abrode and is hastie to haue him condemned and punished for his offence For as loue couereth the multitude of sinnes so hatred openeth and discouereth the most secrete things For the spirite of hatred through cankred malice and frowardnesse of heart dooth worke ioyntly with Sathan in all things euen to the death and destruction of men Hatred is a false reporter speaking continuallie agaynst the truth making a great adoe of small matters ouershadowing the light with darknesse calling sweete sower maintaining warre wrong and abundance of all mischiefe and finally filling the heart with diuelish poyson This is the cause why the Lord forbidding hatefull and malicious thoughts in his lawe would giue it no other name then murther teaching vs that howsoeuer wee doe nourish such thoughts and make small account of them yet his iudgement is plaine that they bee no better then murther the heart is setled in them The hatred of our brethren is so grieuous in his sight that it staineth and defileth whatsoeuer it toucheth be it worde or thought and maketh it so heauy that the Lord can no longer beare it And therefore Christ saith Whosoeuer shall say foole to his brother shal be worthy to be punished in hel so much doth he detest words also proceeding from hatred And because words bewray that which lurketh in the heart and do bring that to light that otherwise would not so easily be espied we must keepe some good watch ouer them that from thence we may be led to the priuy chamber of the hart to see how all things go there For of the abundāce of the hart the mouth speaketh So that there is no outward thing that can bring vs sooner to the sight and speach of the hart then can the tongue it selfe which if it be infected with hatred or disdaine sure it is that all things are not wel at home in the heart And therefore euery man must obserue the inclination of the heart by the vsage of the tongue that when it cōmeth abrode casting forth hatred wrath and debate we may with speed returne to the fountain that is the hart to purge and to clense the same because we are sure that the tongue receiueth all poyson If we shall preuaile much in suppressing hatred both in our heart tongue and hand yet is not that all which is here cōmanded For the Lord in forbidding murther ment not to stay there but in remouing hatred his purpose was to make way passage for mercifull dealing towards the life of others dooing the works of mercy loue and wishing wel euen to those that are our mortall enemies Prou. 24. And this is wise Salomons counsell Reioice not thou at the fal of thine enemie and let not thy heart be glad when he stumbleth least the Lord see it and it displease him We are all bound to this common rule Matt. 5. Blesse and curse not Pray for them which persecute you For so far forth as our enemie is a man humanitie it selfe requireth that we bewaile his calamitie And if this seeme a hard matter for vs to do let vs call to minde that we are the childrē of him who maketh his sunne to shine vpon the good and vpon the euill and that we are his disciples who answered his apostles when they required fire from heauen to burne the Samaritans Ye know not of whose spirit ye be namely his who came not to destroy but to saue his who healed them that railed vppon him his who restored vnto Marcus his eare notwithstanding that hee was one of that wicked number which came to take him his which both saluted the traitour Iudas as a friend and receiued him with a kisse Finally his which forgaue the wicked theefe and promised him eternall felicitie which prayed for them that crucified him and which of his owne accord died for his enemies It shall nothing profite thee to recompence iniuries with iniuries and taunts with taunts Thou oughtest rather to commit the matter vnto God who will be a iust iudge and by no means can be led away from iustice Furthermore thou must know that it is not lawful for thee to speake euil of any man nor yet to curse any man For if we may not do so to our enemie much lesse ought we to do it to others Chrisostome the more readily to perswade vs to patience rehearseth the cōmodidies which the reproches persecutions of aduersaries do commonly bring to the godly First saith hee they are a principall helpe for vs to the obtaining of the kingdome of heauen for Christ saith Blessed are they which suffer persecution for righteousnes sake for theirs is the kingdome of heauen And he addeth Blessed are ye when men reuile you and persecute you speaking all maner of euill and lying against you for my sake Be glad and reioyce for your reward is great in heauen Beside this they are an occasion or matter of most excellent vertues For as Paul teacheth Tribulation worketh patience patience experience and experience Rom. 5. hope But where is the patience of the Saints where is there experience where is their hope if the wicked enterprises of our enemies against vs be taken away Moreouer the glory of God can be by no other meanes highly aduanced then if we valiantly and couragiously behaue our selues in those things which are to be suffered for his names sake For it is no hard matter to cleaue vnto God so long as all things go prosperously and quietly with vs and according to our harts desire But when all maner of aduersities happen and yet we constantly abide in his obedience this doubtlesse commeth of a stout and inuincible faith And for this cause I take it that Saint Iames said Iames 1. that patience hath a perfite worke except peraduenture a man will thus vnderstand it that perfection is not in any worke vnlesse we perseuer in the same For when we faint or giue ouer we accōplish not the worke and so without patience it is left vnperfite Beside al this our enemies by