Selected quad for the lemma: judgement_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
judgement_n	authority_n	church_n	person_n	1,479	5	5.0691	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A66578	Nehushtan, or, A sober and peaceable discourse, concerning the abolishing of things abused to superstition and idolatry which may serve as one intire, and sufficient argument, to evince that the liturgy, ceremonies, and other things used at this day in the Church of England, ought neither to be imposed, nor retained, but utterly extirpated and laid aside : and to vindicate the non-conformists in their refusal to close with them.	Wilson, Joseph, d. 1678.	1668 (1668)	Wing W2927; ESTC R38669	118,485	216

in former and latter times Abused rites must be abolished Grotius his opinion about the abolishing of the Mosaical Ceremonies Of washing of hands before meat Of Trin-immersion in Baptism The judgement of Pelican Calvin Beza Lyra. Sect. 7. p. 83. The removing of abused things do's in an eminent manner belong to the Civil Magistrate His power in matters of Religion Some give him too little others too much Distinctions about authority That it belongs to the Civil Magistrate to remove offensive things proved in six particulars Why the Israelites were to bring Idolaters to the gates of the City The want of a good Magistrate the occasion of Micahs Idolatry Two exceptions against the Magistrates power answer'd The judgement of divers Churches and Persons in the case What is to be done in case the Magistrate refuse or neglect to perform is Office in this particular Augustines judgement Pope Sylvesters decree censured What we are to think of Marcus Bishop of Arethusa Nicolaus Theodorus and others who without any order from the Civil Power took upon them the demolishing of abused things The judgement of Zanchy Beza Voetius Sect. 8. p. 98. How abused things must be removed shewed in six particulars The readiness of Jacobs family to part with their Ear-rings The willingness of the Jewish Exorcists to deliver up their Conjuring books The value of them Our ends in such undertakings must be right Superstitious Idolatrous things must be handled with scorn and indignation What disgraceful terms the Scripture gives Idols We must be impartial The work must be managed in a way proportionable to the sin and scandal committed We must do it throughly Why Jacob hid the Idols of his Relations under an Oak The integrity of Moses Asah Josiah Hezekiah herein Sect. 9. p. 109. When abused things must be abolished It concerns us to make haste in the business The eminent forwardness of David Hezekiah Josiah Sect. 10. p. 111. Why abused things must be laid aside shewed in six particulars They are abominable Mr. Hooker confesses that Communion with Idolaters is to be avoided The opinion of Maimonides Calvin Dr. Stillingfleet touching the reason of Gods forbidding several things to the Israelites that were used by the Canaanites The distance the antient-Christians stood at from the Heathens Maccovius peremptory against communion with Idolaters in indifferent things Aquinas his reasons to the contrary without weight Mr. Hooker and Paybody answered by Gillespy The holiness and honour of Gods worship to be maintained We must labour to prevent abuses for the future Manasses his error Constantine guilty of the like Grotius his opinion in case the abuse become customary Abused things must be removed lest they intice Images why called strange Gods Idols why called Lovers They are apt to intice What Calvin and Zanchy thought of the reliques of Popish Idolatry Sect. 11. p. 123. The Point limited and bounded Necessary things notwithstanding abuse are to be maintained Of Gods own Ordinances Of his good creatures Of meat offered to Idols Scandal must be avoided Of the profitable devices of men Of the Vessels of the Temple defiled by Nebuchadnezzar Of the Temple it self Of the Jewish water pots Of our Churches and Chappels Of things slightly abused Of things more grosly abused in case there be no danger for the future Sect. 12. p. 131. Objections made by several Authors answered 1. Ob. insisted by Mr. Hooker concerning the nature of the precepts given to the Israelites about the extirpating of Idolatry answered 2. Obj. insisted on by Saravia answered It s not sufficient that retaining the use of abused things we separate them from the abuse 3. Obj. urged by Dr. John Burgess answered Things that for the present have no bad use made of them may in time have Whether Solomon did abolish the Idols he suffered to be set up in his life time or whether Hezekiah did it or whether it were done by Josiah Salianus his judgement 4. Obj. made use of likewise by Dr. Burgess answered Preaching against the abuse of things not sufficient to prevent it 5. Obj. offered by Bishop Lindsey answered Though the abuse proceed not from the nature of the things themselves yet being abused they are to be laid aside 6. Obj. insisted on by Bellarmine and Dr. Hammond answered It does not follow from what hath been said that necessary things being abused are to be abolished 7. Obj. urged by Bishop Morton answered The Scripture does not either directly or indirectly hold forth to us a liberty of retaining abused unnecessary things 8. Obj. made use of by Dr. Burgess answered The Scripture does not afford us any approved instances of the use of abused unnecessary things 9. Obj. answered The abrogation of the Ceremonial Law does not yield us any liberty to use such things What liberty we have thereby 10. Obj. answered The abused things amongst us do offend both Papists and Protestants 11. Obj. insisted on by Bishop Andrews Dr. Burgess Dr. Prideaux answered What hath been alledged obliges us to lay aside not only the same individual numerical things that have been abused but those of the same kind Sect. 13. p. 153. The first Vse for confutation and conviction 1 Of the Papists Why the Holy Ghost calls them Gentiles Several Writers mentioned who have set down their agreement in many things of their Religion with Heathens Their Leaders encourage them therein Their practice herein against the judgement of the Antients 2. Of many amongst our selves As the Papists symbolize in many things with Heathens so we symbolize with the Papists The 2. Vse for exhortation What hath been said should engage our hearts against such things amongst us as have been abused Things abused to Idolatry abominable Upon what grounds Moses pretended to Pharaoh that they were to Sacrifice such creatures to the Lord as the Egyptians worshipped when as the Law about Sacrifices was not yet delivered We must decline the use of abused things Wherefore the Israelites would not Sacrifice to the Lord in the Land of Egypt nor the Jews in Babylon The case of Naamans bowing in the house of Rimmon discussed and he evinced to be a true Convert In what cases we may appear before an Idol shewed in 7. particulars Of Daniels abstinence The change Ephraims conversion wrought on him Tertullians judgement about keeping at a distance from Idols The hatred of modern Jews to Idols We must do our endeavour to root out abused things What things amongst us we are upon the account of their abuse to endeavour the extirpation of Of the present Liturgy What King Edw. 6. said of it King James his opinion of it What the late Assembly of Divines alledged against it A comparison betwixt it and the brazen serpent Of the sign of the Cross How Voetius and Mr. Bradshaw disputed against it Of the Surplice Zanchy thought the abuse a sufficient reason wherefore it should be laid aside Of Kneeling at the Sacrament The principal reason Voetius alledges against it Worshipping

services and whatever else they meet with that tends to infect or insnare 2. He charges the punishing suppressing and purging of Idolatry and false Worship in a peculiar manner upon him Deut. 17 5. The judicial Law required of the Jews that if there were any amongst them guilty of Idolatry they should bring him to the gates of the City and there upon his being convicted by the evidence of two or three witnesses stone him to death The reason wherefore they were to bring him to the gates of the City was because the places of publick judicature where offenders were tryed and received their sentence were there And if the Magistrate were thus to take cognisance of sit in judgement on and remove idolatrous persons we may reasonably inferre he was to do the like with idolatrous things 3. He imputes the rising up and practice of Idolatry to the want of a Magistrate When he hath given us an account how Micah had an house of Gods an Ephod and Teraphim how his mother had a graven and molten Image Judg. 17.6 he immediately adds that in those dayes there was no King in Israel Where we a●● not to take the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated King strictly for a particular kind of Magistrate passing under that name for in that sense the Israelites never as yet either at one time or other had any King but largely for a supreme Magistrate in general without respect to this or that particular kind And so the meaning is that it was a time of Anarchy and confusion wherein the people having no better guide than their own corrupt and licentious natures broke forth into sad extravagancies such as superstition idolatry prophaness whereas if there had been a good Magistrate he would have kept them in awe and restrain'd them He would either have prevented Micahs Idolatry or else presently have gone and suppress'd it 4. He takes it well from Magistrates when they imploy their power Exod. 32.20 Josh 22.20 1 Kings 15.12 2 Chron. 17.6 2 Chron. 33.15 2 Kings 23.4 1 Kings 15.4.22.43 2 Kings 15.4 and interest in rooting out Idolatry with all the instruments memorials and occasions thereof Moses Joshua Asa Jehosaphat Hezekiah Manasses Josiah did all eminently lay out themselves herein and he accepted of their zeal and commended them for it 5. He is so far from being displeas'd with them for ingaging in such matters that he is offended with them that they proceed no further and blames them for it He reproves Asa Jehosaphat Azariah that when they threw down the Idols which they found in the land they did not with them destroy the high places but suffered them to remain and the people to burn incense in them Here two exceptions are made 1. It 's said that what is alledged from these instances concerns the Kings of Judah who were types of Christ and therefore though they had and exercised such a power it does not follow especially now the Messias being come that others may do it Answ 1. Divers of the forecited places did not only concern the Kings of Judah as it was a divided State but also the Kings of Israel and all Kings and Princes whatsoever Not only the Kings of Judah but the Kings of Israel and other foreign Princes Ezr. 5.13.6.1 Neh. 2.8 such as Cyrus Darius Artaxerxes did as much in the matter of Religion as the thing in the present discourse amounts to and yet the Holy Ghost is so far from blaming them that he records it to their praise and commends them for it 2. How does it appear that the Kings of Judah were types of Christ It does not follow that because they were his predecessors or bore some resemblance of him that therefore they were types of him 3. Admit that in some respects they were types of him yet that in it self without divine commission could not impower them to do any more than those who were no types at all of him It is not the being types but the having a command that invests men with power to undertake and perform services But 2. It 's further said that the condition of Kings in the Old Testament was different from what it is now They had Prophets to advise with and receive directions from which in these dayes they have not Answ 1. Their ingaging so far in Religious matters was not from hence that they had Prophets to consult with 2 Kings 23.24 2 Chron. 16.40.30.16.31.3 21 but from this that the Law required them to do it the directions whereof they preferred before any particular suggestions whatsoever Though they had Prophets by them nay though some of them were Prophets themselves yet unless it were in some special extraordinary cases they kept to the Law and followed the directions thereof 2. What is here objected against the power of Magistrates in the time of the Old Testament may also be objected against the power of Priests concerning whom it may as well be said that they had Prophets to advise with and that therefore what they did in reforming the Church is of no force to us Which consequence I know will be thought unsound and weak and yet if we admit the former I see not how we can withstand it Will it be said that the Priests had a standing Law to authorize and warrant their proceedings I answer so had the Magistrate as well as they Or will it be said that that Law was granted to the Magistrate with respect to the Prophets with whom he was to advise What hinders but I may say the like of the Priests These Exceptions being thus removed out of the way I shall go on with my Discourse 6. The Church of God hath all along acknowledged and taught that this work belongs to Magistrates and thereupon hath still as there hath been occasion and encouragement Quomodo igitur Reges serviunt Deo in timore c. t. 2. Ep. 50. ad Bonif. called upon them to perform it Augustine in that known place of his is very clear and full Speaking out of the second Psalm of the duty of Kings he thus expresses himself How therefore do Kings serve the Lord in fear and trembling No otherwise but by prohibiting and punishing those things which are done against his command He serves him after one manner as he is a man and after another as he is a King As he is a man he serves him by living religiously as he is a King by establishing such kind of Laws with convenient rigour as do command things just and forbid things unjust even as Hezekiah serv'd him by destroying the groves and the temples of the Idols and the high places which were built against his commandment t. 10. de Serm. Dom. in Mont. Hom. 6. Item placuit ab Imperatoribus gloriosissimis peti c. Conc. Carth. 5. can 15 See Corp. Conf. ed. Genev. 1654. part 2. p. 38 90 198. pt 1.60 146 107 124. as Josiah serv'd him

that they may convert them to private uses And well he might for what is this but to make religion a stalking horse to the world and commit wickedness under the disguise of holiness Let a mans undertakings and performances be never so high and noble in themselves yet if his aimes be not right they are worth nothing 3. We must do it with zeal and indignation They are such things as are enemies to true Religion and therefore we must appear with an holy rage and fury against them Thus God requires the Jews to deal with such monuments of Idolatry as they found amongst them Ye shall saith he defile the covering of thy graven Images of silver Isa 30.22 and the ornament of thy molten Images of gold thou shalt cast them away as a menstruous cloth thou shalt say unto it get thee hence When we set upon the purging out of such things we must remember how they have been the mischievous instruments of Gods dishonour and therefore we must not handle them with any reverence or respect but with greatest ignominy and disgrace It was foretold of Ephraim that when he should repent he should be so far from following those things that before he doted on that he should loath and scorn them Hos 14.8 Ephraim shall say what have I to do any more with Idols This he speaks not by way of inquiry as if he would learn how to dispose of his Idols but by way of indignation and contempt as being impatient of having to do any more with them And it hath been the manner of good men when they have had to do with such things Deut. 9.21 to carry themselves towards them in that manner Moses did not only take the molten calf from the Israelites but in holy fury and disdain stamp it under his feet as fitter to be trod upon than have the respect that was given to it 2 Kings 23.8 Josiah did not only demolish the high places but in token both of his displeasure and scorn defile them Not that he did any way abuse them or make them worse than they were but that in just severity he let the world see what indeed they were by casting dung and filth upon them And Hezekiah did not only break in pieces the brazen Serpent but in way of derision call it Nehushtan As if he had said to the people this thing which out of a vain and superstitious humour you thus adore and reverence is so far from meriting the respect you give it that it is no other than a piece of brass fitter to lye rusting in a corner nay to be beaten to powder than be worshipp'd as a Deity as by you it is to the high provoking of that God who ordain'd it for another use And to give you one other instance Ezek. 8.10.14.4.22.3 the Prophet Ezekiel that he may the better express his contempt and scorn of the heathenish Idols does up and down his Book speak of them under most disgraceful and reproachful terms He calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Tremellius and Junius render stercoreos deos that is dunghill filthy stincking gods By these instances you see how the faithfull servants of God heretofore carried themselves towards those abused things they had to deal with they appeared against them with a vigorous zeal and indignation And if ever we will be thought sincere and cordial to his interest we must do the like 4. We must do it impartially without respect to any persons or things whatsoever We must not connive at this man because he is great or that man because he is mean this because he is a relation or that because he is a stranger but over-looking all such outward considerations we must endeavour the purging of the Church from whatever may be occasion of offence or prejudice thereunto Such was the integrity of Levi that in matters of Religion he regarded not his own relations or allies how near or dear soever they were to him but went on in his duty faithfully executing the judgement of the Lord. He said unto his father and his mother Deut. 33.9 I have not seen him neither did he acknowledge his brethren nor know his own children And herein Jesus Christ who was the Antitype or person prefigured exactly agreed with him He preferred his Fathers will and the publication of the Gospel before any relations whatsoever When one as he was preaching to the people came and told him that his mother and brethren stood without desiring to speak with him Mat. 12.47 he stretching forth his hands towards his Disciples said Behold my mother and my brethren adding that whosoever does the will of his father the same is his brother sister and mother And the Apostles being acted by the same spirit walking by the same rule and minding the same thing proceeded after the same manner Henceforth say they know we no man after the flesh 2 Cor. 5.16 They respected not those they had to deal with according to kinred wisdom honour wealth or any such secular matters but according to their grace holiness and usefulness in the Church which render men far more amiable than any outward accomplishments or priviledges can do And after this manner must we behave our selves in all religious performances particularly in our endeavouring the removal of abused offensive things Let that which we have before us be whose it will or what it will if it have been abused in false worship and is thereby rendred unfit to remain we must endeavour the extirpation of it Herein many great and holy persons whose proceedings are recorded in Scripture for our instruction Exod. 32.20 Judg. 6.27 1 Kings 15.13 Ne patris quidem mei famae parcerem c. Molin Apol. l. 2. p 137. imitation and encouragement have lead us the way Moses notwithstanding all the reverence he had for Aaron both as he was his elder brother and the high Priest took the calf he had made and burnt it in the fire And Gideon notwithstanding all the filial respect he bore to his Father both as he begat him and as he was a Magistrate demolished his altar and cut down his grove And Asa notwithstanding the dutiful respect he bore both to his Father and his Mother took their Idols and destroyed them And this holy impartiality and indifferency we must use we must not say this is my Fathers image and therefore I 'le winck at it or this is my Mothers Crucifix and therefore I 'le let it alone but shutting our eyes against all such carnal respects we must manage the work of God with uprightness and faithfulness The interest of religion must be dearer to us than any relations or friends whatever and therefore when we meet with any thing prejudicial thereunto we must endeavour the removal of it let the authors or owners be who or what they will 5. We must do it publickly and openly that so all may see and take