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	scripture_n	word_n	1,478	5	4.1408	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A79884	Of scandal together with a consideration of the nature of Christian liberty and things indifferent. Wherein these weighty questions are fully discussed: Whether things indifferent become necessary, when commanded by authority? Neg. Whether scandalous things, being enjoyned, may lawfully be done? Neg. Whether a restraint laid upon things indifferent, without a reasonable ground, be not an infringement of Christian liberty? Aff. Who is to be judge, whether there be a reasonable ground or no, in such cases? How far forth we are bound in conscience to obey humane laws.	Clark, Samuel, 1626-1701.; Alsop, Vincent, 1629 or 30-1703, attributed name.	1680 (1680)	Wing C4495; ESTC R231493	83,945	180

they be evil 't is only per accidens the second are evil per se yet may be good per accidens as God can bring light out of darkness c. The third are neither good nor evil per se but may be either per accidens The first cannot universally and always be omitted without sin the second cannot at any time whatsoever be done without sin the third may be either done or left undone without sin The first are necessary to be done some time or other the second necessary to be omitted and forborn at all times the third neither necessary to be done or left undone but may be either done or not as circumstances require The first commendeth us to God the second discommendeth the third doth neither By the first we are the better by the second the worse by the third neither better nor worse In the first we must therefore set all circumstances in order because they must be done In the last we must therefore do them because cirrumstances call for it one must be done because the circumstances are good in the other we must make the circumstances good because they must be done as 't is between Holy-days of God's and Man's institution Holy duties must be performed on God's Holy days because the days are holy but man's days are holy because holy Duties must be performed on them and therefore for man's days 't is more proper to say they are Days set a-part for holy Duties than that they are Holy-days Thus much for the nature of things intrinsecally indifferent Those things are Extrinsecally indifferent which have their whole suit of circumstances as I may call it wherein they are drest up indifferent and neither vertuous nor vicious when there is no Moral goodness in any of the circumstances e. g. It 's indifferent whether a man dine in the Hall or Parlor at eleven a Clock or twelve on fish or flesh c. These particular circumstances are not determined either Pro or Con by any Precept or Prohibition and therefore are indifferent And here be it remarked and remembred 1 That an action intrinsecally good may have some indifferent circumstances put on it as in hearing the word 't is indifferent whether I sit or stand wear a Cloak or a Coat c. 2 An action intrinsecally indifferent may have some circumstances good which may render it necessary e. g. If I have a commodity it is indifferent for me either to sell it or use it my self but if there comes one that has extraordinary need of it I am bound to let him have it so in those several cases before mentioned wherein Liberty in things indifferent may be restrained 3 There are general Rules concerning circumstances which must be brought down and applied to particulars by humane wisdom and discretion for the regulating and right ordering of them e. g. 1. For Persons Quis. When actions are peculiar to an office or condition of life then none must perform them but persons in that capacity either of the office as in the Ministry or of the condition as in Marriage 2. For Place Ubi Actions must be done in places suitable and convenient so Christ seeing the multitudes went up into a Mountain to preach Matth. 5.1 as at other times in private houses Luk. 14.1 12 15. 3. For Means Quibus auxiliis We must use only lawful means and not do evil that good may come of it Rom. 3.8 4. For the End Cur. We must do all to the glory of God 1 Cor. 10.31 L. 2. dist 40. qu. 1. Which words as Capreolus observeth may be understood two manner of ways 1 Negatively That we must do nothing against God's glory whereby he may be dishonoured 2 Affirmatively And so actions may have a threefold reference to the glory of God as both Capreolus and Scotus 2. Sent. dist 41. observe 1 Habitual where there is the habit of grace and this is not enough 2 Actual when we actually think of and aim at the glory of God and this is more than is required in all performances for though it ought frequently to be done yet it is not necessary in every action Well it may be our happiness in the next life but cannot be our duty in this because it would leave no room nor place for other duties 3 Vertual which presupposes the two former and adds further 1 The Negation of any other end contrary to the glory of God and 2 a natural tendency of the action to some end subordinate to the glory of God and naturally referrible thereto 5. Quomodo For the Manner whether in regard of the inward frame of spirit or outward behaviour and here are many rules in both respects fitted for several occasions as 't is faith c. decently c. 6. Quando For the Time It must be done in season Psal 1.3 He brings forth fruit in due season 4 Every action though in its own nature secundum speciem and in regard of the Matter it be in different yet when cloathed with its whole suit systeme and compages of individuating circumstances is necessarily either good or evil according to its consonance or dissonance from the Rules before laid down Though it have not any antecedent good or evil to render it necessary or unlawful yet it must have a concomitant good or evil whereby it becomes necessarily either good or evil when it is done There 's a great dust raised by Scotus Bonaventure and others of the School-men about this who hold the negative I shall not wade far into the controsersie you may see it learnedly clearly and satisfactorily handled Jeanes Scholast Pract. Divin part 2. p. 2. Engl. Pop. Cerem part 4. c. 3. only give you some brief hints about it Observe 1 The question is not to be understood of indeliberate actions which proceed either from the disposition of natural qualities as to hunger thirst c. or from the force of imagination as to scratch the head c. but of actions properly humane 2 Not of actions considered only in regard of their matter or object but circumstances 3 Nor of actions or circumstances compared one with another for so there is no question but there may be some action or circumstance neither better nor worse as far as we can judge than another but of things considered absolutely and by themselves 4 Nor of Indifference as it lies between commanded and forbidden but between good and evil 5 Not of every particular circumstance but of all together And accordingly I affirm That no deliberate action considered absolutely and singly by it self and adequately with its whole suit of individuating circumstances but is either good or evil And I prove it both by Scripture Reason and Authority 1. For Scripture Thus much is plainly intimated by Christ Mat. 12.36 Every idle word that men shall speak they shall give account thereof in the day of judgement i. e. for every unprofitable unfruitful word that brings good

between a bruitish head and a wicked heart you render Christian Liberty a meer cifer and insignificant thing and make Christians perfect slaves For what is slavery but to be subject to the will of another without reason Whereas though we must submit yet still as free as was showed before And hence I infer 1. Infer 1 That though there be a ground and reason pretended for such a restraint whereby the Imposers would warrant its needfulness and necessity yet if it be but a pretence and such a reason as will not hold water nor indure the light and weight of an impartial examination 't is equally offensive to Christian Liberty as if there were no reason at all because 't is really unjust and so really a breach of Liberty If it be here demanded Quest Who shall be judge of this whether the reason of the Determination of such Indifferencies be substantial and firm or no I answer briefly and clearly Answ Every one must judge for his own share and his own work for so much as concerns himself and which he must be responsible and accountable for to God Every one must give an account of himself to God Rom. 14.12 and of his actions and therefore must first take account of himself and his actions whether he act according to Rule 1 The Magistrate not the Subject must judge for what concerns the making of the Law and for what belongs to him in his capacity as That the Law for the Matter of it be not only lawful but expedient that the Ends he propounds to himself be not sinister and crooked as to tyrannize over his Subjects to maintain factions and divisions among them to get money for Dispensations c. but upright and just viz. to (a) Aquinas out of Isidore makes three Conditions of a good Law 1 Quod religioni congruat in quantum scilicet est proportionatum legi divinae 2 Quod disciplinae conveniat● in quantum scilicet est proportionatum legi naturae 3 Quod saluti proficiat in quantum scilicet est proportionatum utilitati humanae 12 ae q. 95. a. 3. promote the weal-publick that his Subjects may lead peaceable and quiet lives under him in all godliness and honesty as the Apostle expresses it 1 Tim. 2.2 2 Every Subject in particular must judge for what concerns himself in his place to do in obeying the Law He must look before he leap and (b) Camero allows us not only to seek a reason of the Churches Laws Non enim saith he verae Ecclesiae libet leges serre quarum non reddat rationem Praelect Tom. 1. p. 367. but he will likewise have us in such things as concern the glory of God not to obey the Laws of any Magistrates blindly and without reason Ibid. Engl. Pop. Cerem p. 372. consider whether the acts of obedience required be agreeable to the Rule of all our actions viz. the revealed will of God and such as he may safely answer for both to God and his own conscience This I take to be the reason why generally in the Proëm of Laws the grounds and occasions of them are laid down that so the judgements of the Subjects may be satisfied about them and consequently that they may judge of those reasons and of the Laws by those reasons Especially in religious affairs every one must see that he do not offer the sacrifice of fools Eccl. 5.1 who know not or consider not what they do but must be careful to render to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a reasonable service Rom. 12.1 Such an examination or judgement of discretion or discerning was allowed and commended in reference to those Directions which were held forth even by persons infallibly inspired Act. 17.11 They received the word with all readiness of mind and searched the Scriptures daily whether those things were so Mark they received readily and yet searched They made no more haste than good speed But when by tryal they had found the Doctrine delivered to be of the right stamp they presently received it for currant coin Now if this were commendable towards the Dictates of persons immediately inspired much more in case of meerly humane constitutions and injunctions Laws or Canons And as in the foregoing instance they made use of their Judgement of discretion in reference to matters of Doctrine so we have also an example of it in point of Practice 1. Cor. 10.15 I speak as to wise men judge ye what I say And this is that Judicium privatae discretionis Judgement of discretion or discerning which all Protestants generally maintain and plead for against Papists as belonging to private persons who have eyes in their heads as well as the Pope or any other Governours whatever and without which you transform men into (a) Qui hoc judicium privatis eripiunt homines in belluas planè transformant Cum igitur dogma proponitur credendum aut praeceptum aliquid faciendum quia credere facere sunt actus mei si me hominem rationis participem praestarevelim examinare oportet quicquid proponitur ad scientiam meam Daven de Judice cap. 3. brutes and irrational tools For a blind obedience is a bruitish obedience yea even Papists themselves viz. the State of Venice in case of the Interdict by Paul the 5th maintain'd Hist of Quarrels of Paul 5. with State of Venice p. 205. That when the Pope thunders out his censures it 's permitted to the Doctors who in that case are but private persons only better able to judge to consider whether he has proceeded clave errante aut non errante If it be objected as usually it is that this will destroy all order Object and then every man must be a statesman i answer 1. Solut. Every man is bound under the danger of sin or as he lies under the obligation of avoiding sin to be exceeding careful that he judge righteous judgement and to judge of things as they truly and really are for in case of mistake he is guilty of sin against God both immediately because he has commanded obedience and mediately in his Deputy who has made such a Law and enjoyns such a Practice 2. As to standing Laws concerning Civil affairs this is a meer cavil without any ground in experience For where the people have an interest in the Legislative power they do so well and fully understand their own concernments that it 's rare to find such Laws as are liable to just exceptions and do not tend to the publick good either for the maintaining propriety encouraging trade restraining abuses or the like except where some intestine difference has raised mens spirits and begotten such animosities as set one party on work to crush the other and to make Laws for the very nonce But otherwise ordinarily they are such as no person of any thing like sober principles can scruple them because they restrain Liberty upon good and just grounds And if there are any other which

sin to us Mat. 5.29 If thy right eye offend thee c. Prov. 23.1 Put a knife to thy throat c. So in case of Drunkenness Prov. 23.31 Look not upon the wine when it is red c. 2 In case of Scandal to others when it gives offence to them and wounds their conscience Gal. 5.13 Vse not liberty for an occasion to the flesh but by love serve one another i. e. So use your liberty as may be consistent with Charity But of this more hereafter 3 In case of a Vow or Oath or such like Engagement Deut 23.23 That which is gone out of thy lips thou shalt keep and perform Wherein yet Christians should be very careful that they don't unnecessarily intangle themselves 4 In case of Competition or Interfering with any necessary duty It was free for the Jews to offer what they pleased for the service of the Temple but if their parents stood in need of it their relief being a necessary duty it was a frustrating God's Command to use their liberty in that case Mat. 15 4-6 5 In case of Scruple or Prejudice when Conscience either condemns Rom. 14.14 To him that esteemeth any thing to be unclean to him it is unclean or doubts of the lawfulness of such a practice Rom. 14.23 Whatsoever is not of faith i. e. of a perswasion that it is either prescribed or permitted by God and so lawful to be done is sin 6 In case of a just Prohibition by Authority 1 King 2.36 And the King said unto Shimei Build thee an house in Jerusalem and dwell there and go not forth thence any whither Jer. 35.6 But they said We will drink no wine for Jonadab the son of Rechab our father commanded us saying Ye shall drink no wine neither ye nor your sons for ever Which practice of theirs was not only allowed but rewarded by God as may be seen v. 18 19. Now here lies the difficulty in this point of Christian Liberty in indifferent things Whether a restraint laid upon an indifferent thing meerly by humane authority Dub. be an infringement of and encroachment upon Christian Liberty This is a hard knot which generally all that I have met with have in my apprehension rather cut asunder than untied Some will have Christian Liberty herein to consist both in Liberty of judgement and practice and that If what Christ has left free do not still remain as free as Christ left it and we yield to it and comply accordingly this is not to stand fast in the liberty wherewith Christ has made us free So the Author of Beams of former Light p. 69 70. The common Doctrine is That Determination of the Practice does not prejudice Christian Liberty Thus P. Martyr in Cor. De adiaphoris libertas in animo retinenda est non in actione Serm. p. 589. 4to and so De Consc p. 211 c. And so Dr. Sanderson The liberty of a Christian to any thing indifferent consists in this That his judgement is thorowly perswaded of the indifferency of it and therefore it is the Determination of the judgement in the opinion of the thing not in the use of it that takes away Christian Liberty So others But I must needs profess my unsatisfiedness with this distinction as not being to my apprehension sufficiently countenanc'd by Scripture but rather disown'd and for other reasons also which follow afterwards If I may have leave to try my skill for the untying of this knot Sol. I shall offer my thoughts and make payment of what is due to this question at least my shot and share of it in these several Sums following Prop. 1. 'T is certain that Civil Subjection and Obedience to Magistrates and Christian Liberty do very well consist together There 's a friendly correspondence between them without any jarring or discord There are places of Scripture which plainly enjoyn the practice of both these On the one hand Civil Subjection Rom. 13.1 Let every soul be subject to the higher powers On the other hand standing to our Christian Liberty Gal. 5.1 Stand fast in the Liberty wherewith Christ has made us free Nay there 's one place seems to joyn and marry them both together 1 Pet. 2.13 Submit your selves to every ordinance of man i. e. to all sorts of Magistrates so called because they are of mens setting up are for mens good and the particular form usually left to mens choice and determination for the Lords sake And lest any should object That this were to prejudice our Christian Liberty he adds v. 16. As free which both Chrys and Oecumenius joyn with the word submit v. 13. as if he had said We may submit our selves and yet be free too we may be (a) Bonus etiamsi serviat liber est malus autem etiamsi regnet servus est nec unius hominis sed quod gravius est tot Dominorum quot vitiorum Aug. de C. D. l. 4. c. 3. obedient Subjects and yet free Christians Submission to every Ordinance of man and Christian freedom are not inconsistent Prop. 2. Christian Liberty lies originally in the judgement In accounting and judging those things about which it is conversant or wherein it does consist to be neither commanded nor forbidden by God The reason whereof is Because the Practice depends altogether upon this so that if the judgement be once leven'd with erroneous principles concerning these things then the Practice is for ever restrain'd and so the whole being of Christian Liberty quite lost and destroy'd Whereas when the judgement is rightly informed though in some cases Liberty of Practice may be restrain'd yet in all others it remains entire And therefore though in several cases we may part with Liberty of Practice as has been shew'd yet we must be sure to preserve Liberty of Judgement entire and stand fast in that Which I conceive was one main reason and not because Christian Liberty did consist only therein as * Stillingfl Iren. p. 58. a very learned Writer supposes that Paul was so zealous in asserting and contending for Liberty of Judgement and opposing those who went about to impose a Doctrinal necessity of observing Judaical Rites and Ceremonies Gal. 2.4 5. Whereas in matter of Practice he does occasionally yield in that out of tenderness towards weak Brethren and compliance with them for their good Yet Prop. 3. Christian Liberty is not confin'd only to the Judgement It does not consist only in Liberty of Judgement so that if that be left free the Practice may be totally and universally restrain'd without any possibility of a breach of Liberty thereby But Christian Liberty extends to the Practice also so that Liberty of Practice is a branch of Christian Liberty as well as Liberty of Judgement You shall find the Apostle Paul condemns the restraint of the Practice as being a violation of their liberty and a returning again into bondage Gal. 4.9 10. Ye observe days and months c. Col. 2.20 21. Why