Selected quad for the lemma: judgement_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
judgement_n	error_n	time_n	writ_n	1,465	5	9.4487	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07868	The Iesuits antepast conteining, a repy against a pretensed aunswere to the Downe-fall of poperie, lately published by a masked Iesuite Robert Parsons by name, though he hide himselfe couertly vnder the letters of S.R. which may fitly be interpreted (a sawcy rebell.)	Bell, Thomas, fl. 1593-1610.	1608 (1608)	STC 1824; ESTC S101472	156,665	240

in his drunkennesse is worthy of double punishment First for his drunkennesse then for the sinne that followeth vppon the same For though the sinne consequent be not voluntary in the act and deed done yet is it voluntary in the cause S. R. Bell noteth the Romish Religion of mutability confessing that the olde Romaine Religion was Catholique sound pure with which he will not contend But seeing you haue granted the old Roman Religion to be pure and Catholique and slander the late I bring an action of slaunder against you and charge you to bring good witnesse when wherein and by whom the late Romaine Religion corrupted the purity of the old T. B. This is the point indeede that seduceth the silly ignorant sort throughout the Christiā world For the Pope his flattering Parasites beare them in hand that the late start vp Romish doctrin is the old Roman religion which S. Peter and Saint Paule preached to the Romanies in their life time But my life and saluation I gage for the triall it is not so No no It is a New Religion crept by little and little into the Church of Rome To which doctrine if the vulgar people would once hearken all partiality and sinister affection set apart they would vndoubtedly vtterly forsake the Pope and detest from their hearts all Popish faction Here our Fryer Iesuite threatneth me to bring an action of the case against mee for that as hee saith I slander their Religion He would haue me to tell him and his Pope when wherein and by whom the late Romish Religion corrupted the purity of the old I answer first that I desire to know our Iesuites name because we may perhaps agree without suite in Law Secondly that I haue in a printed Booke published many yeares ago to the view and iudgment of all the Christian world shewed in plaine and expresse tearmes at what times in what points by what persons the old Roman Religion taught by Saint Paule as holy Writ telleth vs and by Saint Peter as Histories Ecclesiasticall doe relate was successiuely corrupted errours embraced superstition nourirished ignorance countenanced and false Doctrine decreed for the truth This Booke is intituled the Suruey of Popery published about tenne yeares agoe in the yeare of our Lord God 1596. I haue challenged all Iesuites and Iesuited Papists ioyntly and seuerally to answere it and all my other Bookes They haue oftentimes in many of theyr slaundrous Libels made mention both of the Suruey and of my other Bookes and promised aunswers to the same but while the Grasse growes the Horse dyes This is the first answer that euer I receiued to this day Which how silly it is let others iudge For their late forerunner did but snatch here and there and aunswered directly nothing at all Our Iesuite heere insinuateth something which hee cannot well tell how to shuffle vp I also alleadged out of Iosephus Angles a famous Popish Schoole-Doctor and Byshop that the Popish Doctrine daily altereth in their Schooles S. Thomas sayth he and his followers hold That a Ven●all sin is not so much against the Law as besides the Law But Durand and many others impugne this opinion and auouch Veniall sinnes to bee against the Commaundements And this opinion sayth hee seemeth now adaies to be more common in the schooles Here I wished the Reader to note by the way out of the word Modo Now adayes the mutability of the Romish Religion S. R. Angles insinuateth Schoole opinions to be mutable Bell applyeth it to the Romaine Religion as if it consisted of Schoole opinions which may be held Pro contra with vnity of Faith T. B. If Schoole opinions be mutable then Popish Religion is mutable of necessity For how dare the Schoole-Doctours teach publiquely contrary to the Popes minde VVas not your famous Doctour Michael at Louain threatned to frame his opinion to the Popes liking or else yee w●●e what would haue followed Did not the Pope send Toledo the Iesuite to conferre with him and tell him what the Pope thought and therefore he must and so forth You know it was so Be not grieued I pray you to heare Beatus Rhenanus one of your deare friends speake a truth of your Schooles and Schoole-Doctou●s These are his wordes Thomas Aquinas Scotus c. Thomas Aquinas and Scotus men too much delighted with subtilties haue brought confession this day to such a p●sse that Ioannes Geilerius a Graue and reuerend Diui●e and a Preacher a long time at Argentoraium sayd many a time to his friendes that it was impossible for a man to make his confessiō according to their Traditions Thus writeth Rhenanus Out of whose words I note First that the vain curious destinctions of the Schole-doctors haue brought much mischeefe into the Church of GOD. Which thing if a Papist had not spoken it would seeme incredible to the world Secondly that it is impossible for a Papist to make his confession acording to the Popish law and consequently that all Papists by Popish doctrine must perish euerlastingly Marke well my words Gentle Reader the Papists teach vs to hold for an article of our beleefe that we are bound to make our confessions as the Popish law prescribeth that is as Aquinas and Scotus haue set downe the same And for all that Gielerius a Papist himselfe a great diuine complained often to his frends that no man could possibly performe the same Now then since on the one side Popish confession must be made vnder pain of damnation and since on the other side none possibly can make the same as it is required it followeth of necessity by Popish Doctrine that all Papistes must be damned eternally O miserabie Popery coufounded by thy selfe O late start-vp Religion patched like a Beggers cloke Thine own Doctors O Popery such force hath the truth haue bewrayed thy treachery to the world Thirdly that many likewise among the Papists do externally obey the Popish Law who for all that in their hearts detest the late hatched Romish Religion This is euident by the secret complaint of the learned man Gielerius who tolde that to his trusty frends which he durst not tell the pope S. R. Their canonized Martyr Byshop Fisher sayth he and their Popish Byshop Gerson wrote that Veniall sinnes were such onely by the mercy of God Heere Bell for one truth vttereth two vntruths True it is that Byshop Fisher Gerson were in that errour but that was both before it was condemned in the church as it was since by Pius the v. Gregorius 13. Neyther did they account involuntary motions of Concupiscence for Veniall sinnes as Bell doth but such as Catholickes account Veniall But vntrue it is that eyther Byshop Fisher is cannonized or Gerson was a Byshop T. B. Heere our Iesuite graunteth freely that both the famous learned Byshop Fisher and that excellent Doctour Gerson of high esteem in the Counsell of Constance helde

another place thus If thou O Lorde straightly markest iniquities O Lorde who shall abide it But with thee is mercie that thou mayest be feared Againe in another place thus Enter not into iudgement with thy seruant for in thy sight shall none that liueth be iustified So then as wee haue in one Psalme that Dauid did keepe Gods commaundements so haue wee in many other Texts of holy writ both in the Psalmes and else where that neither himselfe nor any liuing can perfectly keep the same What must we now do One scripture is not contrary to another The spirite of God speaking in Dauid saith in one place That he kept Gods Lawe in another place he saith That neither hee nor any other can keepe his Commaundements How stand these two together This is the resolution and true sence of holy writ Dauid as euery childe of God in like maner is truely saide to keepe Gods Commaundements when he hath an inward feruent desire to do the will of God and chearefully applyeth his heart and all his affections to that end so farre foorth as standeth with mans infirmity and the state in which we liue although he be a greeuons sinner indeed and Trangresse Gods law many waies This I prooue to be so by many arguments first because the sinnes of the faithful are not imputed to them for the merits of Christ Iesus Therefore saith the Apostle Being iustified by faith we are at peace with God through our Lord Iesus Christ. Again thus Blessed are they whose iniquities are forgiuen and whose sinnes are couered Blessed is the man to whom the Lorde will not impute sin By these places it is cleare that Gods children are said to keepe his Commandements not because they keepe them exactly and perfectly but for that the want and defect is not imputed to them This is it that S. Austen saith in these golden words Omnia ergo mandata facta deputantur quando quicquid non sit ignoscitur All the Commandements are then reputed as done when whatsoeuer is not done Is of mercy forgiuen Again the same S. Austen in another place hath these words Beatus vir cui nō imputauit dominus peccatū Hoc prestant viae domini ac per hoc quoniā ex fide iustus viuit ab ista via domini illa alienat miquitas quae est infidelit as In hac antē via domini id est in fide pia quisquis ambulat aut peccatum non operatur aut si quid à deuiante committitur propter viam non imputatur tanquam non fuerit operatus accipitur Blessed is the man to whome the Lord hath not imputed sinne This the wayes of our Lord performe and by reason heereof because the iust man liueth by faith that iniquity estraungeth from this way which is infidelity For in this way of the Lord that is in a godly faith whosoeuer walketh he either sinneth not or if any thing be done amisse it is not imputed by reason of the way and is so taken as if he had not done it Thus writeth this holy father vppon that very Psalme out of which our Iesuite hath borrowed certaine Textes which as S. Austen sheweth plainely are altogether applyed contrary to the Prophets meaning and to the truth of the matter in hād For therfore as we see by S. Austens Testimony is not only the Prophet Dauid but also al the children of God thoght to keep Gods commandements because they aplying thēselues chearfully with hart voyce and all their power to keepe them the defect and want is not imputed to them Briefely by Gods grace not of our selues we keep his Commandements though not in such perfection as his Iustice requireth yet in such measure as he of his mercy in Christ accepteth Secondly because the sonne of God hath truly appeased the wrath of God by once offering vppon the Altar of the Crosse a perfect sufficient and absolute satisfaction for the sinnes of all the faithfull and elect people of God and as a Creditor hauing receiued the iust and full paiment of that which was due vnto him though by the hands of another yet in behalfe of him who was the debtor cannot with Iustice require the same at the Debtors hands no more can GOD almighty who is not onely iust but iustice it selfe in the abstract iustly require satissaction of his elect for their sinnes for whose transgressions he hath receiued a most perfect absolute and consummate satisfaction and attonement for euer at the handes of his deare Sonne In whom he is euer well pleased This is it that one of the Elders said to Saint Iohn These are they which came out of great tribulation and haue vvashed their long Robes and made them white in the bloud of the Lamb. Thirdly to acknowledge our sinnes and to confesse our selues to bee grieuous Sinners and not to trust in our owne righteousnesse which is none at all indeed but in the righteousnesse of Iesus Christ who as the Apostle teacheth vs Is our Wisedome our Righteousnesse our Sanctification and our Redemption is in the scripture to be righteous to keep Gods commandements Therfore saith S. Iohn That if we say we haue no sinne we deceiue our selues and the truth is not in vs. But if we knowledge our sinnes he is faithfull and iust to forgiue vs our sins and to cleanse vs from all vnrighteousnesse Loe to confesse our sinnes and to acknowledge our selues to be Sinners is to be righteous in Gods sight and to keepe his Commaundementes This Saint Hierome confirmeth in these Golden wordes Tunc ergo iusti sumus quando nos peccatores fatemur iustitia nostra non ex proprio merito sed ex dei consistit misericordia Then therefore are wee iust when wee confesse our selues Sinners and our righteousnesse consisteth not in our owne merite but in Gods mercy Thus writeth this holy and learned Father shewing most euidently to all that haue eyes to see it that we may both be breakers and Keepers of Gods Commaundementes at once both Sinners and Righteous at one and the same time though not in one the same respect Sinners in respect of our selues and our corrupt Nature Righteous in the sight and iudgment of God who of his great mercy pardoneth all penitent Sinners and for Christs merits doth not impute their sins vnto them S. R. I omit Moyses Aaron Samuell Dauid Iosue Zacharie Elizabeth and the Apostles who are said to haue kept Gods Law and some of them in all their hart only Saint Paule I cannot omit because Bell graunteth that he was most free and innocent from Actuall sin therefore surely he kept Gods Law perfectly T. B. I answere First 〈◊〉 all these holy men were in their life time sinners and Transgressors of Gods holy Lawes which I could easily prooue by many Texes of holy Writ if I deemed it needfull so to doe this onely shall suffice