Selected quad for the lemma: judgement_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
judgement_n	action_n	bring_v	plea_n	1,689	5	9.4717	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13556	Regula vitæ the rule of the law vnder the Gospel. Containing a discovery of the pestiferous sect of libertines, antinomians, and sonnes of Belial, lately sprung up both to destroy the law, and disturbe the faith of the Gospell: wherein is manifestly proved, that God seeth sinne in iustified persons. By Thomas Taylor Dr. of Divinity, and pastour of S. Mary Aldermanbury, London.	Taylor, Thomas, 1576-1632.	1631 (1631)	STC 23851; ESTC S118279	80,247	284

some of the principall objections of the Libertines 1 OBIECT Is this our text Rom 6. 19. Ye are not under the Law but under grace Whence thus they reason To them that are not under the Law but under grace to those the Law doth not belong but it is to them abolished and void But beleevers are not under the Law c. Therefore Answ. 1. There is a twofold being under the Law First a being vnder the curse burden malediction condemnation and coaction of the Law thus no beleever is under it Secondly there is a being under the obedience rule counsell and direction of the Law and thus beleevers are under it much more than before as Christ himselfe also was For they are now by the free spirit of Christ framed to a free and voluntary obedience of it So saith August The Law made us guilty by cōmanding but not assisting but grace assisteth every beleever to be a keeper of the Law 2 This objection will be also fully satisfied by applying the former distinction of the Law Considering it 1. in the matter and substance of it And thus beleevers are still under it both for performance of all holy duties of it and forbearance of all the evills prohibited by it 2. in the manner of obedience and in the consequences and appendices of it and thus are they not vnder the rigor coaction or strict exaction of it and much lesse under the curse malediction or condemnation of it But this objection hath beene before abundantly satisfied in the 2. 3. Chapters And therefore I passe it now more breifly 2 OBIECT Gal. 3. 10. So many as are under the workes of the Law are under the curse Therefore Either the Law is utterly void to Christians or they are still under the curse of it Answ. The Apostle saith not that those to whom the Law appertaineth are under the curse but those that are under the workes of the Law 2. The workes of the Law are twofold Either workes of obedience done in humility by way of duty in testimony of thankfulnesse and of our conformity with Christ. Or 2. workes of the Law done in pride to seeke justification by the Law and the workes of it and so to promise to themselves eternall life by the observation of the law And those onely that are thus under the workes of the Law are under the curse and the meaning of the holy Apostle is no other whose scope in his whole discourse is to beate downe such as sought to set up justification by the workes of the Law and not by faith onely as appeares plainly in the next verse 11. for that no man is justified by the Law in the sight of God is evident for the just shall live by faith But though no beleever can in the second respect bee under the workes of the Law for justification but he must be under the curse of it yet it follows not that hee is not under the workes of the Law for obedience and yet not under the curse of it This place is indeed an hammer and hatchet against popery who by seeking iustification by the workes of the Law thrust themselves under the curse of God for if the curse attacheth him that seeketh righteousnesse before God by Moses Law how much more accursed are they that by observation of humane Laws and traditions by humane satisfactions and impositions seeke to demerrit God obtaine without Christ what onely Christ can procure The greater is their sinne and danger who after the knowledge and profession of the truth for some politick and worldly ends runne back into recusancy and popery which is the way of perdition apparently renouncing the blessing of justification by free grace and chuse the curse of the Law which shall runne into their bowells as water of such apostacy may be said as of Iudas it had beene good for them they had never beene borne OBIECT 3. To whom the Law is not given to those it belongs not at all But the Law is not given to the righteous 1 Tim. 1. 9. Therefore it belongs not to beleevers being justified Answ. 1. The scope and intention of the Apostle is not to abolish the Law who in the words immediately going before saith that the Law is good if it be used lawfully which words clearely import and imply that among beleevers there is a good vse of the Law which true use hee shewes in the fifth verse namely to be a guide and direction to the duties of love and charity which is now the effect of faith as the words plainly show for the end of the commandement is love out of a pure heart a good conscience and faith unfained Note that the Apostle maketh that love which is the end of the commandement a fruite and effect of faith and therefore a beleever is not loosed from the love and obedience of the Law by faith but tyed unto it 2. The sence of the Apostle is not that a righteous man can be under no lawes for Adam in innocencie was a most righteous man and yet was under the Law both in generall under the whole Morall Law and in speciall under the Law concerning the forbidden tree and this Law was given to the most righteous man in the world Innocency and righteousnesse in perfection exempts no creature from the Law of his Creatour But the Apostles meaning is that the Law is not given against a righteous man that frameth his course according to the Law it dealeth not with him as an enemy that assenteth unto it that is delighteth in it in the inner man that is ruled and ordered by it it can pronounce no sentence of damnation against him it neither can justifie him who is already justified by faith nor yet can condemne him And that this is the true meaning of the Apostle appeareth by 2 arguments in the text 1. In the originall word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which implieth an action or plea of God against a man and that the Law is not Gods action or plea against a righteous man to bring him under judgement or subdue him under the sentence of it for Christ hath freed such a one from the curse by his merit and obedience as also by his spirit made him a lover of the Law And this is the same in sence with that of the Apostle Gal 5. 23. Against such namely as expresse those recited fruites of the spirit there is no Law for the Law is so farre from condemning such as it is a witnesse rather of their conformity to it selfe and consequently of their love and obedience unto God and of their similitude with Iesus Christ. 2 Argument in the text is in that the lawlesse and disobedient are said to be wrapped up in the full damnatory power of the Law against all whom it is Gods plea and action yea the bill of inditement to their condemnation 3. Neither is the Law given to the just to

tyed together all for the upholding of atheisticall liberty whereby they would trample under foote all Gods sacred ordinances at once and loose themselves from all care and conscionable use of the meanes of salvation these wild conceits come in as the ill favoured lean kine in Pharaohs dreame that eate up all the fat kine For how wilde and loose a consequent is it that because God will bee worshipped in all places therefore hee must not be worshipped outwardly or because he will be worshipped spiritually therefore hee will not be worshipped externally 2. How madly and confusedly is all worship inward and outward resolved into a fantasticall faith neither required in the Law nor evidenced by workes as the faith of the Gospel nor distinguished from the faith of Divels who by assent receive the doctrine of the Gospell and beleeve it This is mechanicall divinity beseeming a shop for never came it out of the schooles That there is no worship since Christ but inward nor that that inward worship is nothing but faith nor that that faith is nothing but to receive the doctrine of the Gospel 3. As simple is that they say that no workes have reward because all is free gift as if free gift and reward cannot stand together the reward being freely promised by God and God not unjust to forget either his owne promise or our labour of love 4. Are they such strangers in the Scriptures that they have not read neither of recompence nor reward not indeed merited by the worker nor deserved by the worke but reckoned not to the worke but to the worker being in Christ and bestowed of free grace for the faithfulnesse of the promiser not for the desert of the worke or worker In which sense let them runne and reade these places Prov. 19. 17. Blessed is he that hath mercy on the poore the Lord will recompence him that which he hath given Matth 10. 42. A cup of colde water shall not lose his reward Mat 10. 25. Come ye blessed c. for ye gave mee meate Rev 22. 12. Beholde I come shortly and my reward is with me to give to every man according as his worke shall be And Psal 19. In keeping the commandements there is great reward 8 ERROR That God seeth no sinne in the justified for hee seeth no iniquity in Iacob Numb 23. 21. Answ. Vnhappy was his schisme and unworthy was his suffering that wilfully disturbed the peace of the Church and ruined his owne peace only for a strife of words and mistaking a phrase of Scripture which hee would not understand The phrase is a borrowed speach as all may see ascribing eyes unto God and taken from the custome of men who turne away their eyes from that they would not see Gods eye is his knowledge and this knowledge is twofold 1. A simple eye an●●●owledge wherby he cannot but see all things and actions that ever were or shall be Heb 4. 13. All things are naked to him with whom 〈◊〉 have to doe Ier 23. 24. Can any man hide himselfe in secret places that I should not see him Thus he seeth all the sinnes of all good and bad Psal 69. 5. O Lord thou knowest my foolishnes and my faults are not hid from thee 2. A respective eye or knowledge joyned with purpose and affection and thus what hee cannot but see with the eye of his simple knowledge he sees not with this judiciary eye so he sees not the sins of the elect with the eye of severity hee discernes the sinne but not with purpose of revenge When God is pleased thus to behold sinne hee is said in Scripture not to see it 1. Because he sees it not to punish it 2. not to impute it or lay it to the charge of the sinner 3. when he seeth it to pardon it and to cover it yea and to cure it And this phrase of not seeing sin is the same with those other of casting sinnes behinde his backe Isay 38. 17. and casting them into the bottome of the Micah 7. 10. of putting them away as a mist Isay 44. 22. all improper and metaphoricall speeches but such as deceivers wrappe themselves in to hide and colour their ignorant and witlesse schisme taking that in the simple and literall sense which is to be understood in the metaphoricall and respective and willingly shuffling and confounding those things the distinguishing whereof would helpe them backe into the way of truth and sobriety This is also St. Augustines exposition of the phrase What is it for God to see sinne but to punish sinne But for a man to say that God can no way see the sinnes of beleevers is to open a wide gate to all libertinisme epicurisme atheisme and whatsoever else is an enemy to the feare of God and the awefull regard of his all-seeing eye and the expression was as foolish as the conceit it selfe is novell and false The sinnes of beleevers are covered as close from Gods sight as this salt-celler is now covered with my hat Can you now saith he see this salt-celler no more can God see the covered sinnes of beleevers The man did not consider that God could see under the hat though his disciple could not Somewhat would be said against this ignorant conceit to instruct and stay such ingorants as are teachable and willing to see the truth And therfore thus I reason 1. He that must bring every worke into judgement must see every worke but God will bring every worke into judgement whether it be good or evill therefore hee must see every worke as well those that hee bringeth into the judgement of absolution as those which hee bringeth into the judgement of condemnation 2. What God seeth once by his simple and absolute knowledge he ever seeth by one eternall and simple act which is not capable of change or forgetfulnesse not now seeing and now not seeing he never seeth any new thing but seeth and knoweth all things at once with one and the same sight for the knowledge of God is the essence of God according to that ancient and approved saying Nothing is in God but God 3. What God directeth and ordereth to a certaine end he must needes see and know but hee directeth and ordereth all the sinnes of beleevers though past and pardoned to a certaine end namely to his owne glory to the praise o● his mercie and to their humiliation repentance and salvation therfore hee must needes see that which he so wisely and powerfully ordereth 4. One Attribute of God destroyes not another his mercy must not destroy his wisedome he must see the sinnes that hee pardoneth and in which he magnifieth the riches of his mercy and if God knew not all evills of whomsoever his knowledge were imperfect and he should want some good knowledge for the knowledge of evill is good 5. What God makes them see in themselves himself must necessarily see but hee makes the beleever

from inhabitation Imperfect faith cannot make perfect Persons of beleevers imperfect yet pleasing to God And duties also Godly Ministers preach not popery in calling for good workes to further mens salvation Non praecedit iustificandum sed sequitur iustificatum Aug. Non necessitate efficientiae sed necessitate praesentiae Via regni non causa regnandi Distinguish betweene the iustice of works and the presence of them Iam 2. 26. Iam 1. 26. The meritorious cause of salvation excludeth not instrumentall Qui fecit te sinc te non salvat te sine te 2 Pet. 1. 11. How God sees no sin in his children 1. Simplex rerum notitia 2. Scientia coniuncta cum Dei voluntate Si Deus texit peccata noluit advertere si noluit advertere noluit animadvertere si noluit animadvertere no●luit 〈◊〉 maluit agnoscere maluit ignoscere Quid est enim Deum videre peccata nisi punire peccata In Psal. 32. Hee that must bring every action good and bad into iudgmēt must see every action Nunquam vartatur Dei aspectus nihil novi unquā vidit nulla mutatio 〈◊〉 in Dei scientiam cum ipsa scientia Dei est ipsa Dei essentia in Deo nil nisi Deus Cognitio mali bona est Nihil in nobis 〈…〉 quae est a Deo vel 〈◊〉 quo● est a 〈◊〉 vel gratiae qua datur in Christo quin Deo notum est totum adprime cognitum He that recordeth sins past and pardoned many ages before must needes see them Many examples hereof in the new Testament Ira Dei est vel 1. Paterna et castigans quam vibrat in filios 2. Hostilis exterminans in contumaces Heb 12. 8. Christ hath borne all our punishment of malediction but not of correction Beleevers in the new Testament corrected for finne Difference of the iudgement of the godly and wicked wherein Maximu● homicida latro et haereticorum h●retic●ssimus Luther Beleevers must continue their repentance Assidue peccantibus assidua poenitentia est necessaria ●ugust Beleevers must pray for pardon of sin pardoned Modestiae tantum causa non ex humana fragilitatis conscientia Ierom. We must pray for pardon of sinne in the court of our owne consciences as well as in the court of heaven And for a more comfortable measure of assurance And in the full and finall fruits and effects of pardon Holiest of men have neede of threatnings Quanto reatus ●er legem factus ●st gravio● tanto immensitas grat●●e facta est illustrior Par The same works are both the workes of the Law of faith how Lex fidei aeque atque lex factorū ait ne concupiscas sed quod operum lex minando imperat fidei lex credendo impetrat August Isay 64 6. Wee call for obedience not for iustification but for sundry other ends Vnbeliefe an high sin against the Law and Gospell ● Iohn 3. The Law commands not expresly faith in Christ but implieth it when Christ is revealed Adam was not bound in innocency to beleeve in Christ for as hee was not revealed so Adam needed him not but yet he was bound by the Law to beleeve every word of God whensoever it shold be revealed The Law commands faith as a work done the gospel as it is an instrument apprehending Christ Perk. on Math. page 70. Solo auditu horrorem incutere debent Calvin So Quintinus the Libertine tolde Calvin to his face that he disliked his course because hee understood it not Instruct advers Liber cap 7. Si non vis intelligi non debes legi The windy conceit of perfection refuted Magnum illud electionis vas perfectum abruit profectum fatetur Bern. in Can● ser. 49. Cunctorun in carne iustorum imperfectae perfectio est Hieron lib. 1. advers Pelag Three degrees of sanctification and the highest imperfect Why God would not free his servants from all sinne in life as well as in death The lowly speeches of Saints The haughty and lofty speeches of Libertines Tu audes Novatiane mundum te dicere qui etsi operibus mundus esses hoc ipso verbo immundus ●●eres Ambr de poenit l. 1. c. 6. Pone Ac●siscalam qua solus coelum ascende Col. 2. 18. 2 Pet 2 19 Many too charitable not seeing the depth and danger of this errour Iam I 26. The confused lump of Libertinisme in 9 poysonfull positions Lex Donatistarum Quod vos lumus sanctum est August The extream danger of Libertines A rai●ing R●bsakey whose papers I have in my hands revileth our Ministers denounceth them ipso facto to stand accursed by the holy ghost excommunicate by S. Paul for going about to establish and set up the golden calfe of their own sanctification They be his own words The Lord rebuke thee Satan Rom. 1. 7. Rom. 8. 29. The sacred office of Christs Priesthood violated How they come to be blinded against so cleare a light Rom. 6. 12. 1 Pet. 1. 2. Ioh. 4. 14. 1 Pet 2 2. Sitis duplex vel Indigentiae totas●s Coposioris fruitionis Our libertie here is not from the rule of the Law but from the rule of sinne Lex reos faciebat ●ubendo et non adiuvando gratia adiu vat ut quisque sit legis factor Beleevers under the workes of the Law for obedience not for iustification The Law is given unto a righteous man but not against him Non dicit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non est ●ata lex sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non est posita 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Law not given to the iust man for servile but free obedience Christian liberty frees us not from the obedience of the Law but the disobedience of it Wherein Christian liberty consisteth Law and Prophets how farre abolished Legis ●t Prophetarū ordo exinde cessavit peradimpletionem non per destructionem l. 4. cont Marc. c. 33. Finis perfic●ens snon interfictens Aug. in Ioh t●act 5 5. Christ the end of the Law 5 wayes 2 Cor 1. 20 How wee are dead to the Law and the Law not dead to us Legem autem Decalogi nec posse nec debes re dici nobis mortuam quam vis dicantur Legi mortui in quibus non invenit vim pe●catricem regnan●em c. Beza ad defens contra Castel in Rom 7. 6. Et postea Legem nusquam invenio dici mortuam sive de impiis sive de pijs agatur Non est ●ecesse nos ab obedientia Legis libera●● quin Legis aliquod munus abrog●tur Whitak ●●●tra Dur. pag 714. 1 Cor 10. 6. 1 Cor. 11. L●x●u●ere no rit gratia i●var● Epist 95 ad Innocent Teta Lex est consentanea cum doctrina Evangelij de vi tijs vitandis et virtutibus parsequendis page 443. Errant qui putant Legem repugnare Christo One of this learned sect said Wee are of Luther and was before the Apostles Luther preface to Comment on the Gale Non sunt su● lege quoad iustificationem accusationem condemnationem coactionem c. Est igitur sententia vera et forma sanorum verborum esse aliquem legis usum in renatis is triplex est c. De Lege Dei cap 10. circiter fi●em cap. 11. De dignitate doctrinae Legis contra Antinomos Sanctissimo suo merito tabulas Legis abscondit non ut Leginullam a●plu● debeamus obedientiam sed ne maledictione f●r●at ●os qui sint in Christo. Abrogata Lex non quoad obedientiam sed quoad maledictionem Tametsi digito Dei Legem scripta● in cordibus habent bifariam tamen adhuc in Lege proficiunt est enim illis optimum organum c. Vt frequentie ius meditatione excitetur ad obsequium in eo roboretur a delinquendi lubrico retrahatur Facessat longe ex animis nostris profana istaes opinio Sed una est perfecta et inflexibilis vivendi regula De morali adhuc loquor Non quod illis amplius non iubeat quod rectum est sed dūtaxat ne sit illis quod antea erat hoc est ne eorum conscient as perterrendo c. Non ad institutionem pertinet sed ad constringendae conscientiae vigorem Vt fidelium conscientiae sese supra Legem erigant totamque Legis iustitiam obliviscuntur Neque hinc recte quis colligat Legem fidelibus supervacaneam esse quos no● ideo docere et exhortari c. Manet igit●● per Christum 〈…〉 Legis 〈…〉 quae 〈◊〉 do cendo adm●ne●do ob●urgando co●rigendo ad omne opus b●num formet ac comparet Absit ●t ego tibi assentiar qui d●cis legem ijs esse mortuam quibus maxime vivit id est quos h●bet maxime of sequentes Veque enim rex 〈◊〉 Neque enim Evangelio Lex 〈…〉 est praecipit sed c. Vt Lexiam sua vis sit nobis secundum interiorem hominem Magister Per Lutheri latera Apostolo vulnus infligunt Lex pertinet ad Christianos nec id unquam negavit Lutherus nam illa tustitia Legi● 〈…〉 Lib. 8. de paradox p. 703 Cum Chirographum legis abr●gatum et deletum sit quoad vim damnatoriam colligimus illud adhuc habere vim di●rectoriam non igitur c. Quasi abrogata et quoad ●im iustificandi et quo●● vim condemnandi c. Valet tamē ac viget quoad vim dirigendi et aliquam etiam vim retinet condemnandi quia peccatum arguit et condemnat●m ipsis fidelibus quamvis c. Observatio● Legis est ne●essaria Christiano homini neque a fide seperari potest 1 Sam 2. 12. I have one of your franticke papers that have accursed foure most worthy Preachers by name and all the rest whom you are not at leisure to name that are on their opinion and practise Prov. 28 4 Psal 119 15 Mal. 2. 9 Psal. 119. 89. Psal. 119. 24 Psal 119 105. quoad●ustificationem ●ustificationem damnationem coactionem significatinem sed quoad doctrinam obedientiam Par. in locum