Selected quad for the lemma: judgement_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
judgement_n	arrest_v	bring_v	case_n	1,966	5	6.6008	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A81890	Christ crucified, or, The marrow of the gospel, evidently holden forth in LXXII sermons, on the whole 53. chapter of Isaiah wherein the text is clearly and judiciously opened up ... / by ... James Durham.	Durham, James, 1622-1658.	1683 (1683)	Wing D2799; ESTC R229132	829,417	572

straits out of which ye will not be able to extricate your selves and he shall appear like everlasting burning when the great day of his wrath comes and when it shall be said by you who can stand before it or abide it It were good that ye who are most atheistical and who with a sort of triumph and gallantry will needs destroy your selves would lay this to heart and remember that the day comes when ye will be brought to this Bar and gravely consider what a Hell that will be to have the desperateness of the outgate sealed up in your Consciences and these evidences of Gods hatred and these aggravations that our Lords holy nature could not admit of in your bosome when Wrath meets with Corruption and Corruption with Wrath and when these mingle how dreadful will your case be 3ly Let Believers see here what ye are obliged to Christ Consider what he hath payed and what the satisfaction of Justice for you cost him Folks are ready to think that it was an easie thing to satisfie Justice and to drink of the brook by the way but if Sinners were sensible of challanges for sin and if they had the Arrows of the Almighty drinking up their spirits they would think otherwise of Christs drinking out the cup of Wrath for them not leaving so much as one drop of it It 's but the shorings or threatnings with some drops of it that any of you meet with in your sharpest Soul-exercises O! believing Sinners are ye not then eternally obliged to Christ who drunk out this wrathful-cup for you 4ly There is notable consolation here to poor Souls that would fain make use of Christ As 1. That Christ hath stepped thorow this deep Foord or rather Sea before them and if the Cup come in their hand it 's empty Freedom from the Wrath of God is a great consolation and yet it 's the consolation of all them that are fled unto him for refuge 2. It 's comfortable to them in their comparatively petty straits and difficulties when they wot not what to do when the Law seizeth and Justice pursueth and when the Conscience challengeth to consider that Christ was a prisoner before them though he had no challenge for his own debt yet he was challenged for ours that he might be a compassionate high Priest being made like to us but without sin Justice pursued him the Law arrested him wrath seized on him so that when we are set upon by these he will be tender of us for he knows our frame and that we cannot bear much and therefore on this ground a believing sinner may go with boldness to the Throne of Grace because Christ the Cautioner who hath payed his Debt is there it 's a shame for believing sinners to walk so heartlesly even under these things that are terrible as if Christ had not gone thorow them before them and for them 3. There is consolation here when they are under any pinshing cross and difficulty as there is also ground for patient and pleasant bearing of it because it was another sort of prison that Christ was put in for them ye may I grant lament over the long want of sensible presence it being kindly to the Believer to miss it and to long for it but ye should not be heartless under the want of it nor complain as the Lords people do lament Is there any sorrow like unto my sorrow but submissively and contentedly bear it without fretting seing our Lord bare so much for you 5ly There is here a notable encouragement to believe and a notable ground for the Believer to expect freedom from sin and from the pinshing straits that it deserveth because Christ payed dear for it wherefore was all this pinshing but to pay Believers Debt But when we come to speak of his outgate it will clear this more 2. While it 's said That he was brought from judgment which supposes and implyes that he was once at or under judgment even the judgment of God who is his great party all along He laid on him the iniquity of us all and vers 10. It pleased the Lord to bruise him He was the Creditor that caused take and arrest him Observe That in all the Soul-vexation in all the pinshing pressure of spirit that our Lord sustained he was standing judicially before the bar of God and was judicially proceeded against as the Elects Cautioner and Surety there was no access to bring Christ to ●udgment had he not engaged to be Surety and had not God laid on him our iniquities for it was for no Debt that he was owing himself but for what by his engagement as the Elects Surety he came under and was made lyable to That which I mean by his being brought to Judgment is not only that he suffered was occasionally condemned by a Court of men or by a humane Judicatory which was rather like a tumultuary Meeting or a company of men in an uproar than indeed a Court but whatever was before men there was a legal and judicial procedure before God For clearing whereof ye would consider 1. The account whereon he suffered and was brought before Gods Court of Judgment to speak so It was not for any thing that the Scribes or Pharisees or Pilate had to lay to his charge it was envy in them the former at least that stirred them in what they did but the next words tell us what it was for the transgression of my people was he striken The Priests and People had no mind of this but this was indeed the ground of his judicial Challenge and Arraignment before God the Elect were in their sins and he by the Covenant of Redemption stood lyable for their Debt because in it he had undertaken for them as their Cautioner and Surety 2. Consider who was his great party in his Sufferings it was not Pilate and the Jews he cared not so much for them but it is God and therefore he crys My God my God why hast thou forsaken me and therefore he makes his address to God Father if it be possible let this cup pass from me he cared not for answering them but looks to a higher hand and upon himself as standing before another Tribunal therefore it 's said v. 10. yet it pleased the Lord to bruise him he looked not to Pilate but to the Lord pursuing him 3. Co●sider our Lords submission to his being brought to Judgment not only nor chiefly before men but before God therefore says he John 12.48 Father save me from this hour but for this cause came I to this hour come th●n F●ther and let us compt he looks not only to the present dispensation but also to the ground whence it came and to the end that God had in it for this cause came I unto this hour even to have my soul troubled and to be put to answer for the D bt of my elect People according to my Engagement Lo I come saith he in that

in His Justice and Mercy They do what they can that God should neither be Just nor Gracious but He shall be Just in condemning them whether they will or not though He be not glorified in His Grace as to them they setting themselves what they can to let it yet in His Justice He shall most certainly be glorified O! that Men and Women believed how deep their Guilt draws who are found standing in the way of the glorifying of Gods Grace It will be found in some respect to draw deeper then the Guilt of these abominable Sins of Adultery and Murder in the day of the Lord and yet many of you will be found to have done this and to have come short of Righteousness For the 3d. Th●t is the Meritorious Cause Take it in this Doctrine That the Meritorious Cause that procures our Justification and with respect to which God J●stifi●s a Sinner is the alone Merit and S●tisfaction of Christ Jesus And this arises from the Text on these two Considerations 1. Because this Justification is laid down as an eff●ct of Christs Soul-travel and Suffering and if Justification be the proper and immediat effect of Christs Sufferings then His Soul-sufferings must be the Meritorious Cause of it we cannot imagine another He purposeth by His Sufferings for the elect that they shall by His Knowledge be Justified therefore they must be Absolved and Justified by His Interposing to t●●● on their Debt and to His Sufferings must be the procuring Cause of it The 2. Consideration is taken from the words following He shall justifie many for he shall bear their iniquities If Christs bearing of our iniquities be the ground of our Justification or that by which it is procured then His Sufferings must be the Meritorious Cause of our Justification or that on account whereof we are Justified because His bearing of our iniquities can no other wayes be the cause of our Justification but by His interposing to Merit the same to us by His Sufferings Would ye know as if the Prophet had said how Christs Sufferings shall be the cause of our Justification Here it is He shall bear our iniquities and therefore our Justification flows therefrom the Lord by the Prophet hath so knit these two t●gether that His Sufferings both go before and are subjoyned to His Justifying of many that it may be put out of question that the Mediators Suffering is the alone Meritorious Cause of His pronouncing the Sentence of Justification and of accepting and accounting u● as righteous before Him This is no in so many words professedly controverted or denyed by the Papists with whom we here deal For they grant that Christ by His Sufferings procures Grace and Gods acceptation of our good Works in so far as they are rewarded beyond their condignitie But to make the difference betwixt them and us the more clear we shall put in Four Words in the Doctrine and speak a little to them We say then that Christs Satisfaction is not only the Meritorious Cause of Justification but also 1. It is the nearest and most immediat Cause 2. The alone Meritorious Cause 3. The Meritorious Cause as Contradistinguished from and opposed to our own Works and inherent Righteousnesse 4. It is the Meritorious Cause as inherent in Him and as imputed to us These Four are clear in the Text and may very well be put in the Doctrine 1. Then we say it 's not only the Meritoritorious Cause but the next Immediat Cause causa repinqua as we use to speak in the School of our Justification So that if it be asked what is the Cause or Ground on which God Absolves a Sinner or the next Immediat thing that He hath a respect to in His Justifying of him It 's Christs Merit His Soul-travel and Sufferin● Papists deny this and make the next Immediat Cause to be the Grace infused in us that which is called gratia gratum faciens But if ye ask the Prophet what is the Ground I mean the next Immediat Cause on which Justification is deryved to many He tells us that it 's not the inherent Righteousnesse of these who are Justified but that it 's Christ's Soul-travel and His bearing of our iniquities Hence 1 Cor. 1.30 Christ is called our Righteousnesse He is sai●h the Apostle made of God unto us wisdom righteousness c. Not only by Christ have we a Righteousnesse that makes us acceptable to God but His Righteousnesse is ours and God respecting of us in or through it makes us acceptable 2dly Not only is His Righteousnesse the Meritorious Cause but it 's the only Meritorious or the alone Meritorious Cause and herein Papists and we differ They grant that Christ's Satisfaction is the Meritorious Cause but remotly only as it procures inward or inherent Grace by which we Merit but they will not have it to be the only Meritorious Cause but will needs have our own Works to merit also and that properly whereas the Prophet speaks of Justification as the effect of Christ's Soul-travel only and if so then there can be no other thing admitted for there cannot be two social or joynt Meritorious Causes Therefore throughout the Scripture when the Merit of Justification is attributed to Christ it excludes all other things and is opposed to our own works which is the Third thing 3ly Then we say That Christ's Righteousness is the Meritorious Cause of our Justification as Contra-distinguished from and opposed to our own inherent Righteousnesse or Works and herein also Papists and we differ They grant indeed a Meritorious Influence to Christ's Righteousnesse but that is say they as it makes our own Righteousnesse Meritorious Not as Contra-distinguished from and opposed to our own Righteousnesse but as having influence on it Now these are directly opposed in Scripture I shall only name that one clear place Phil. 3 9. That I may be found in him not having my own righteousnesse which is of the law out that which is through the faith of Christ Where Paul consulting and resolving what he will betake himself to as his Defence at the bar of God We see 1. That it is His Scope and Design that in the day of Judgement he may be found in such a case and posture that he may be able to abide the tryal And 2. That he speaks of Two Righteousnesses the One is his own that is the inherent Grace which he hath gotten and the Works which he hath done The Other is the Righteousness of Christ without him which is by Faith Now when he layes his reckoning he is so far from joyning these two together as Con-causes or Social Causes of his Justification that he opposes them That I may be found in him not having mine own righteousness in him without my own or not having my own c. in him as having given up with denyed and renunced my own Righteousnesse he will not admit of that on any terms in lesse or in more so clearly doth he as to his