Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	authority_n	new_a	testament_n	2,897	5	7.9529	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A29138	A moderate short discourse concerning tenderness of conscience by John Bradshaw ...	Bradshaw, John, 1602-1659.	1663 (1663)	Wing B4154; ESTC R32859	26,615	37

of offence towards a weak Brother which in some cases is a direction to conscience 5. Whereas the late Reverend and Judicious Bishop Sanderson who doth not deal in his Cases upon this my subject save only upon the rule of conscience in one place asserts that the Scripture is not the adaequate rule of conscience but the will of God in what way soever revealed to men that I may not seem to leave out any thing necessary to the definition of the rule nor to thwart what that worthy Casuist hath written I conceive I have both fully and fitly comprized all under those words The Word of God rightly understood For speaking only of the tender conscience of a Christian and not a mere natural man I have no occasion to take in the (a) Lex vetus distinguitur a lege naturae non tanquam ab ea omnino aliena sed tanquam ei aliquid super addens Sicut enim gratia praesuppon●t naturam ita oportet quod lex div●na praesupponat legem naturalem Aquin. 12. qu. 99. art 2. law of nature by it self as one way of revelation there being nothing commanded or prohibited in the law of nature which is not more explicitely and excellently to be found in the Scripture which doth eminently contain in it the law of nature And whereas extraordinary particular private revelations are not to be expressed but (b) Non dicat ideo verum esse quia ille frater noster vel illa s●ror nostra tale visum vigil●ns aut dormiens somniavit Aug. de unitate ecclesiae suspected when pretended I make them no certain part of the rule But as to the way of revelation which is by instructions and consequences drawn out of Scripture I have couched it under these words Rightly understood For he that rightly understands a Text knows the scope of it and he that knows what that Text truly and properly teaches by what means soever 6. One of the secondary rules of evil and good to the conscience is the Laws and Mandates of our Rulers and Governours these (a) Omnis leg●slativa potestas descendit a potestate supremâ i. e. divina quicquid igitur committitur contra legem humanamidem etiam fit contra legem ei Qui hoc etiam praecipit ut illi potestati obediatur Non enim fingi potest prae●ipiendi potestas sine obligatione obediendi Tit. 3.1 Estius in Sentent lib. 2. dist 36. bind by the power and virtue of the primary rule 1 Pet. 2.13 Submit your selves to every ordinance of man for the Lords sake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to every humane creature as it sounds in the Greek Estius thus to every man being Gods creature as Mark. 6. preach the Gospel to every creature i. e. to every man yet as there is a restriction there to be understood not to infants or distracted persons so here is a restriction for we are not bound to submit to every man but to such as are in authority But Heinsius a Protestant and a learned Critick tells us That it is very properly rendered to every humane ordinance For the Hellenists Ecclesiasticus 38.12 write thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Give place to the Physician for God hath ordain'd him Though we use not the Apocryphal Books as a ground of faith yet there are many excellent things in them and besides the Greek Apocrypha gives light to divers dark places in the New Testament being a kind of Hebraizing Greek and therefore to distinguish it from other Greek called by Jos Scaliger and some other Criticks the Hellenists Greek as is also the LXX of the Canonical Books in the Old Testament Nor shall a man ever come to the true meaning of some of the darkest places of the New Testament that is not well versed in the Hellenists Another Text is in Rom. 13.5 Wherefore ye must needs be subject not only for wrath but for conscience sake 7. They therefore that are still opposing these subordinate rules one to another submit to neither for opposition is not to be made Vbi hoc jubet pater quod contra Deum non sit sic audiendus est quomodo Deus quia obedire patri jussit Deus Aug. conc 1. in Psal 70. but when man commands or ordains something contrary to the ordinance and commandments of God and then the rule holds Act. 5.19 we ought to obey God rather then man Or when men thrust out Gods laws and place their own in their room as Mat. 15.9 They taught doctrines the commandments of men that is they shut out the fifth Commandement and brought in their Corban into the room of it v. 4 5 6. Or lastly when they shall bring in any thing as of God directly and immediately which is not Quicquid vice Dei Praelatus praecipit quod non sit certum displicere Deo haud secus ac●ipiendum quam si praecipiat ipse Deus Bern. de praecept disp c. 12. or as an essential part to his worship which he hath not prescribed In which sense Tertullian is to be understood Nobis nihil ex nostro arbitrio indulgere licet sed nec eligere quod aliquis ex arbitrio suo induxerit Ad secundum praeceptum verius ad tertium reducitur omnis v olatio voti Estius lib. 3. dist 39. 8. The second secondary rule of evil or good is a lawful vow This also binds by virtue of the absolute and primary rule Deut. 23.21 When thou shalt vow a vow to the Lord thy God thou shalt not slack to pay it See Psal 76.11 Eccles 5.4 5. Act. 5.4 9. The third secondary rule is in case of offence but it is when the things are such as neither Gods Law nor Mans tyes us to we having liberty to leave or use them 1 Cor. 8.9 But take heed this liberty of yours become not a stumbling block to them that are weak CHAP. VIII Of the clearness of the primary rule 1. THis rule I have asserted in the former Chapter to be the express and clear Word of God 2. Those portions of Gods Word I call express and clear which if they concern us that are Christians are not obnoxious to divers interpretations or criticisms invalidating any certain sense 3. Therefore where a text admits of divers probable interpretations or is by critical observation carried beside the vulgar sense there can be no rule of good or evil to the conscience 4. The reason is because that which becomes the true object of the speculative intellect which searches what is true or false cannot be the object nor rule of the practical intellect till the speculative hath resolved it 5. Not that I think the maxime of the Canon-law applicable to this Quae in testamento ita scripta sunt ut intelligi non possunt perinde sunt ac si scripta non essent because however it be in mans Testament in Gods Testaments it is Scripture still though the meaning be not certainly