Selected quad for the lemma: judgement_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
judgement_n	work_n	world_n	write_v	181	4	4.8718	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01518	The droomme of Doomes day VVherin the frailties and miseries of mans lyfe, are lyuely portrayed, and learnedly set forth. Deuided, as appeareth in the page next following. Translated and collected by George Gascoigne Esquyer.	Gascoigne, George, 1542?-1577.; Innocent III, Pope, 1160 or 61-1216. De contemptu mundi. English.	1576 (1576)	STC 11641; ESTC S102877	200,832	291

the sight of theyr consistories that they were thought worthie to suffer that continually for the name of Iesus Consider then my welbeloued in which of these thrée kyndes or sortes of Trauaylers thou arte to bée accompted For he which doeth onely attayne vnto the first rehearsed degrée let him not thereby boast that he is in suretie of saluation And therefore it shall bée thyne industrye not to be contented with the first degrée but that thou haue desyre of passing by the seconde to clyme vnto the thyrde degrée of perfection That leadyng a heauenly and angelycall lyfe in the fleshe and dayly increasing in all fayth charitie knowledge and grace thou mayest bée accompted amongest the sonnes of the holye and glorious God and not bée foreslowed after thy departure from the glorie of his maiestie And out of a sermon of holy Bernard I haue taken certaine chosen sentences touching this matter Be not sayeth hée lyke vnto the f●…lishe Trauayler whome the fayre shewe of this worlde dóeth entyse the prosperitie thereof doeth lulle him on sléepe the fauor thereof doeth deceyue him and the ioyes therof entrappe him in such sort that being drawen and turned from God hee is helde backe from his iourney and hyndered in hys wayes Doe not then vse or estéeme this world as thy countrey as Beda forewarnesh bicause this is the difference betwéene the chosen and the reprobate That the electe béeyng now Alyens and straungers banyshedde doe expecte and hope for a perpetuall habitation in heauen do so much the lesse delight in the frayle ioyes of this prese●…t lyfe bycause they hope to receyue the ioyes ●…out end which are to come to raigne with Christ for 〈◊〉 But ●…he reprobate haue their countrey héere And vnto the desires of this life they onely doe cleaue and therfore after this life they are sent into euerlastyng banyshement whereas lacking all pleasures and delightes they doe onely suffer aduersitie in torments The 〈◊〉 Mathew in his seuenth Chapiter hath these wordes Enter or goe in by the narow gate for the way is broad and 〈◊〉 which leadeth vnto distruction and many there he which goe in the reat But the way is straight and the gate narow which leadeth to euerlasting life and fewe there be which fynde it out These wordes procéeded from our sauiour Christ and are reported by his Euangelist saint Mathew And what could haue bin spokē more terrible then these wordes or what soundeth more thundringly in our eares It had bene sufficient to terrifie the stoutest hart if Christ had onely sayde The way of saluation is straight and broad or wide opē is the way of dampnatiō ▪ Whereby it might haue bene sufficiētly apparāt how hard it is to be saued and how eas●…e to be dampned But he procéedeth saying That verie fewe doe finde the straight way of saluation and that ●…erie many doe walke in the voyde open way to dampnation Whereby he doeth ensinuate also that right fewe shal be saued and verie many dampned The which he doth more euidently set downe in another place saying Many are called but fewe are chosen Therefore who would not feare yea and tremble to heare these wordes if he be of the faythful and haue obteyned a liuely beliefe in Christ Jesus For the faith and true dutie of a christian is such and so misticall so great and yet so difficult that although we certainly know by the testimonie of Gods spirite the certaintie of our saluation in Christ yet should euerie wayfaring man in this worlde doe verie well to feare and forecast least hée in respect of infirmitie of fleshe should fall and offende and so consequently should doe well to walke in dread and reuerence before the Lord god For as we are bound to beleue that after this transitorie lyfe we shall be brought before the Tribunall seate of Christ the euerlasting God and infallyble dreadfull and moste iuste iudge there to receyue from him eyther euerlasting paynes of hell fyre or the euerlasting ioyes of heauen euen so if we behold the same with a cleare and lyuely fayth it were wonderfull if euer wee should be frée from trembling and dread But the malice and necligence that is in vs doeth blynde our hartes For if we were to passe through a field or place full of théeues wherin fewe passengers or wayfaring men had escaped who were he that would not feare excéedingly to light in danger of corporall death But now we passe and walke dayly through a fielde of this wicked worlde replenished with all kynde of diuilish temptations Wherein as is abouesayde verie fewe in comparison doe escape dampnation Neyther yet doe we feare but laugh playe sporte and banquet Yea we are throughly replenished with a vayne and moste perillous securitie or carefulnesse But my welbeloued let it not bee so let it not for Gods sake beé so amongest vs Let vs not so superficially heare the wordes of Christ least we neglect yea and loose our selues in vnrecouerable vntollerable and eternall distruction Let vs rather profoundly and cunningly fulfill the wordes of our sauiour thinking alwayes vpon that which is written Sanctifie the Lorde of Hostes for he is your feare and your terrour And agayne Be thou all day in the feare of God thou shalt haue wheron to hope in the latter day Wher vpon Hieremie also considering these things sayd There is no man lyke vnto thée O Lorde thou arte greate and thy name is also greate in strength And who shall not be afeard of thée O King of kingdomes Where vpon it is also written Great wonderfull are thy workes O Lord God omnipotent iust and true are thy wayes O Lorde and King of all worldes Who wil not magnifie and feare thy holy name bicause thy iudgements are manifest But before I wade any further let me say a little of the wordes before rehearsed of our saui●…ur christ For he sayth that the way is narow the gate straight which leadeth to saluation Or rather as I take it he sayth that the way is verie narow the gate very straight For in y he demaundeth interrogatiuèly how straight is the way c. It is to be vnderstood y he ment very straight and narow But he plainly affirmeth that the way is broad and spatious which leadeth to euerlasting dampnatiō And by the wordes before rehearced the vnderstanding hereof is made manifest For as I haue a little before alledged there are two kyndes of wayes which men walke in One bright vertuous the which is the way of the chosen which fearfully and carefully serue the Lord God that is the straight and narrow way For as much as knowledge and vertue are alwayes occupyed about hardest things As I will hereafter more playnly declare And there is another vitious darksome way which is the way or lyfe of the reprobate the which is accoumpted broad and spatious bicause it is an easie matter to declyne from the

Lord doo regarde iniquities O Lord who shal abyde it For who would not feare a Iudge the is most mightie Since no man can flye frō him or escape his hands Most wyse bicause no man can hide himself from him or deceiue him And most iust since no man can corrupt him If you looke for might strēgth he is most strōg mightie Wise in his heart mightie in powre If you call for equitie in iudgemēt no mā dare geue testimonie for me If I wold iustifie my self mine own mouth wold cōdemne me If I shold say that I am innocēt he wil proue me lewd faltie yea though I were simple He spake the words they were made he did cōmand they were created Which calleth the stars they say héere we are Which maketh his angels spirits his ministers the flame of fyer Whose wil nothing at al resisteth Unto whom no word is impossible Unto whom all knées doo bend both heauenly earthly they that are in hell Thē him no man can flye frō or eskape as the Prophet saith If I ascend vp into heauen thou art there And if I go down into hell thou art there also He searcheth the hart and the raynes vnto whose eyes all things are made open Which can number the droppes of the rayne the sands of the Sea. The God of knowledge the Lord which foreséeth al things and is pryuie to all thinges the searcher of all secrettes From him no man can lurke as the Apostle sayeth there is no creature vnuisible in his sight He is a iuste iudge mightie and long sufferyng Which neyther by entreatie nor by rewardes neyther for loue nor for hatred will declyne from the right way But goyng euermore in the high way doeth suffer none euill to scape vnpunished Nor leaueth any goodnesse vnrewarded Therefore no man can corrupt him Accordyng to the saying of the Psalmist thou shalt giue vnto euery one accordyng to his déedes Then who would not feare that examination wherein he shal be both the Accuser the Aduocate and the Iudge For he shall accuse when he shall say I was hungry and you gaue mée not to eate I was thirstie and you gaue me not to drinke He shall pleade lyke an Aduocate when hée shall adde therevnto as long as you did it not to one of the least of these you did it not vnto mée Hée shall iudge when he shall conclude saying goe from mée you accursed into euerlastyng fyre There shall néede no witnesses in that iudgement for then the hidden places of the darke shall be made manifest For nothing is hidden which shal not be reuealed Then the bookes of conscience shall be opened Then shall the dead be iudged by those thinges which are written in the booke for theyr works do folow them How greatly shal sinners be ashamed whē theyr most wicked and abho●…inable faultes shall be apparant and manyfest vnto all men Blessed are they whose iniquities are forgiuen and whose sinnes are couered For hée can neuer bee revoked or called backe from that sentence Since the father hath giuen all iudgement vnto the sonne Which shutteth and no man openeth Which openeth and no man shutteth For the mouth of the Lorde hath spoken it Then wealth shall not preuayle honours shall make no defence nor friendes can make any intercession For it is written theyr golde and theyr siluer shall not bée able to delyuer them in the day of the Lordes furye All the Kynges of the earth shall wéepe and lamente when they shal sée the smoke of the fyer through the heate of their sorments What then will you doo in the day of the Lords furie in the day of visitacion and calamitie comming from farre of to whome will you runne for helpe euery man shall beare his owne burthen The soule which hath sinned shall dye O streight iudgement When men shall yeald accoumpt not onely of their déedes but of euery idle worde which they haue spoken in that day of iudgement The debt with the vsury shall be demaunded and exacted vnto the last farthing Who then can fly from the wrath and anger to come then the sonne of of man shall send his Angells and they shall gather out of his kingedome all scandalles and offences and such as doo wickedly And they shall make them as faggettes to burne and cast them into the furnasse to burne and shall cast them into the furnasse of burninge Fyer whereas wéepinge and gnashinge of téethe howling and complayning lamentacions and tormentes crying and shryching feare and trembling shal be heard Payne and labour heat and stinch darknesse and perplexitie bitternesse néede and calamitie doubtfullnesse and heauinesse forgetfulnesse and confusion grypes and panges sowre sorrowes and terrors honger and thryst colde and frost fyer and brymestone and burning fyer for euer and euer world without ende Amen ¶ FINIS Of the huge greatnes and enormitie of sinnes The second parte GOd is péerelesse and no man may alter his determination Wherfore I hau●… béen troubled in my mynde to behold him and whilest I considered him I was perplexed with feare The more diligently and clearly that a man doeth weigh ponder the rigor of the diuine iustice togither with the trespasses of his own cōuersatiō so much the more feareful hee shal be on all sides since he is not ignorant how terrible it is to fal into the hād of god which speaking by Moyses saith There is no man the can take out of my hande or power Wherevpon it foloweth that no man can alter his determinatiō For so much as whatsoeuer he determined in him selfe decréed to be done frō the beginning that no man can let or hinder Euen as God him self being holy glorious doeth testifie by the Prophet My purpose shall stand all my will shall be fulfilled And againe who is lyke vnto mee or who is able to susteine mée and what is he that may resist my countenance behold God is great God is high in his mightie strength and none of the lawe giuers is lyke vnto him who may search out narowly his wayes or who can say vnto him Thou haste done iniquitie Here vpon also God is called inflexible or immoueable Not for that he can not be pleased or appeased or for that by his prouidence he setteth necessitie vpon things But bicause his foresights and ordinances are vnuariable infallible and most certayne Neyther is there any thing comparing it to the eternall and prouident regard of the diuyne vnderstandyng that can be thought casuall or that changeth by happe Wherefore the more sharpely that we behold the incomprehensible and vnseareheable depth of the diuine iudgements the vnspeakeable frailtie defects of our own nature togither with the greatnes of our saluatiō So much the more hūble wary we shal haue iust cause to be

and so much the more fearefully héedefully we shal walke before the maiestie of the highest god For behold we are set in the middest of the whole world That is to say on this earth betwéene the heauenly kingdome and the confused hellish Chaos Certeynly knowe that at the length we shall be led eyther to the eternall felicitie of heauen or els to the perpetuall tormentes of hell Oh that the tongue of our hartes would tast this selfe same morsell as it deserueth to be tasted For then I thinke we should neuer loosely be giuen ouer vnto vayne pleasure and delights we should not spend our tyme laughing sporting or playing but in wéeping and repentance So as we might truly confesse with Iob That we haue alwayes feared God as the swelling waues which would ouer whelme vs Being induced there vnto by the déepe contemplation of the Psalmist saying Come and behold the works of God which is terrible in his degrées vpon the sonnes of men And Paule sayth O profound depth of the treasure of Gods knowledge and wisedome howe incomprehensible are his iudgementes and how vnsearchable are his wayes he is the Lord that almightie King in whose power and dominion all thinges are constituted Who only is péerelesse So that his being doeth infinitely excell the being of any thing that is created as that in respect thereof all other things séeme as it were to haue no being at all Furthermore since we are beset in so greate daunger what remayneth for vs to doe or what remedye is profered vnto vs but euen that we eschue and auoyde with a most vigilant mynde those thinges whereby God so dreadfull is offended and whereby such paynes of infinite damnation are procured which are sinnes euen as the scripture doeth admonishe vs saying Flye from sinne as from the sight of a Serpent For none aduersitie shall bée hurtfull vnto thée if none iniquitie get the ouer hande of thée Wherefore a yong man of singular capacitie and my dearest of all deare brother to the ende that we may more warely hereafter eschue and auoyde sinne I intende fyrst by Gods helpe to wright for the stirring vp and inflaming of our soule Of the enormities great mischiefes and hurtes that come by sin That the vylenesse and filthinesse of sinne beyng perfectly vnderstoode and perceyued you may at the length flye from vyce with so great dilligence that you may as well deserue to be preuented and adorned by your creator with giftes of grace as you are already by him adorned and preuented with giftes of nature That only sinne causeth a reasonable creature to be displeasaunt dispisable and odious vnto God. The first acte EEuen as there is nothing more to be desired than to please God and to be of him beloued estéemed or honoured So is there nothing worse more detestable or more terrible than to displease him and to be of him dispised and hated In lyke maner as vertues and the actions of the same doe make vs pleasing honorable and welbeloued vnto the true God So vicious qualities and sinnes do make vs vnto God displeasing contemptuous and hatefull For he the almightie creator of the vniuersall world although he loue all things as touching that they haue of him that is to say as touching their being which he doth vncefsantly conserue in his kynd according to the saying of the wise man Thou louest O Lord all things that are and thou hatest nothing of those which thou haste made yet neuerthelesse he hateth sundry reasonable creatures as touching that which they reteyne and are of their owne frée will. That is to say as touching iniquitie their transgressions as the scripture sayth The wicked and his wickednesse are hatefull vnto god And agayne thou haste hated all them that worke iniquitie and thou shalt distroy all them which speake leasings and that dispiseth them hée witnesseth saying Thou hast dispised all them that went a stray from thy righteousnesse since their thoughtes were wicked And agayne he that dwelleth in the heauens shall laugh at them and the Lorde shall laugh them to skorne Then shall he speake vnto them in his wrath and in hys furie shall he vexe and trouble them yea euen this thyng happeneth by the most iust iudgement of god That they which contempne and dishonour God which is aboue all things to be exalted and to be thought worthiest of all worthies preferring their owne will before his diuyne pleasure should be dispised and ouerthrowne by him as he him selfe protesteth saying whosoeuer glorifieth mée I will glorifie him But they which dispise me shall be vnable Such are all the wicked and peruerse which haue no care to heare the word of God or doe omit the fulfilling therof when they haue heard it Of whom the euerlasting vncreated wisedome sayeth bicause I haue called a●…d you ha●…e held backe dispising all my councelles and negl●…cting my rebukes I also will laugh at your distruction and will skorne you when that is happened vnto you which you most feared Beholde my welbeloued by these wordes the madnesse of them is reproued which linger their conuersion and in the ende of their life the very instant of death créeping now vpon them doe determine to make confession of their life and to amend themselues And yet neuer marking how horrible the eternall God and most high Iudge doeth threaten and affirme that he will skorne and laugh at suche men at the tyme of their death Fynally as Iob sayeth The wicked are preserued vntil the day of distruction and they shall be ledde vnto the day of reuenge and shall drinke of the furie of the almightie Wherefore if thou desire to please God if thou feare to be of him dispised and hated decline from euil ●…ye sinne dete●… vice and vncessantly feare to displease the high Iudge Who hath power to cast both body and soule into hell fyre Consider howe and howe much the children of this world and the seruants of Princes goe about to please their maisters How they dread to be dispised What great paynes they take to obtayne a voluble and worldly prayse Wherefore if thou desire to be accounted amongest the sonnes of God blushe then and bée ashamed that thou shouldest lesse indeuor to please God and to be honored and beloued of him then they study to attein mans fauour And finally lyke as of the humanitie pleasantnesse wherewith thou art naturally indued thou doest decently and mannerly behaue thy self before men So much the more behaue thy self reuerently and orderly before god inwardly or rather both inwardly and outwardly For if when thou hast to speake with any worthie personage thou commest reuerently vnto him puttest of thy Cap and doest kéedely beware what thou speakest and when thou shouldest talke with God by prayer or by saying Psalmes then come with reuerence and begin pronounsing without any regard doest thou not then ouer lightly estéeme the maiestie of the