Selected quad for the lemma: conscience_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	authority_n	church_n	ordain_v	1,218	5	9.9132	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87510	A mixture of scholasticall divinity, with practicall, in severall tractates: vvherein some of the most difficult knots in divinity are untied, many darke places of Scripture cleared, sundry heresies, and errours, refuted, / by Henry Ieanes, minister of God's Word at Chedzoy in Sommerset-shire.; Mixture of scholasticall divinity, with practicall. Part 1	Jeanes, Henry, 1611-1662.	1656 (1656)	Wing J507; Thomason E872_3; Thomason E873_1; ESTC R202616	347,399	402

that in all things he might have the preheminence But this place I have allready handled pag. 150 151 152. and therefore thither I shall referre the reader To come in the last place unto the use and application of this fullnesse of Christs Authority and here I shall make application 1. Of the fulnesse of his office and authority over the Church 2. Of the fulnesse of his authority in generall over the whole universe 1. Of the Fulnesse of his office and authority over his Church 1. Then they are here to be reprehended that wrench out of Christs own hand his fulnesse of office and intrude upon his mediatory power which is incommunicable unto either men or Angels To which of the Angels said he at any time sit thou at my right hand Heb. 1.13 unto the Angels hath he not put in subjection the world to come chap. 2. v. 5. There is but one mediatour between God and man the man Christ Jesus 1 Timoth. 2.5 There are differences of administration but the same Lord 1 Cor. 12.5 there is no Lord like or master-like power in any but in Christ unto us there is but one Lord Jesus Christ 1 Cor. 8.6 Two sorts of men have herein been especially faulty Papists and Prelatists 1. Papists hence the Pope is termed the Antichrist because he is an antagonist not so much unto the natures or person of Christ as unto his unction and office and indeed he hath been injurious unto him in all his offices 1. Unto his Priestly office as by their massing priests and masse sacrifice to propitiate for quick and dead so by communicating unto the saints here on earth a power of satisfying and meriting and unto the saints and Angels in heaven a power of interceding 2. Unto his Propheticall office by assuming unto himselfe authority to supply Scripture with unwritten traditions as also by arrogating unto himselfe infallibility in the interpretation of Scripture and decision of all controversies of religion ex Cathedrâ Lastly he hath most sacrilegiously detracted from the fulnesse of Christs Kingly office by usurping the title and office of a visible and ministeriall head or viceroy in the church without any the least warrant or commission from him the head and King of the Church as also by taking upon him a vast and almost unlimited power of making lawes concerning ecclesiasticall matters obliging the conscience per se of themselves from his meer will and authority This fulness of Christs office hath 2. been prejudiced by Prelatists in their institution of divers Church officers as also of divers ceremonies of ordained and mysticall signification appropriate unto the worship and service of God without any licence from Christ himselfe Herein they have trespassed against his Kingly and Propheticall office 1. They have invaded his soveraignty or Kingly office for he is as the chiefe so the only law-giver in his Church and hath committed unto her as Ames sheweth out of Junius in his reply to Bishop Morton no authority of appointing new things but a ministery to observe and doe such things which Christ hath appointed with order and decency unto edification Indeed the 1 Cor. 14.40 is much used by the Patrons of our ceremonies to prove that the Apostle doth grant a generall licence and authority to all Churches to ordain such ceremonies as ours But that herein the place is abused is evinced by the said Ames med Theol. lib. 2. cap. 13. Sect. 36. by two arguments * Nequè quicquam Authoritatis in istiusmodi ceremoniis instituendis ex co possunt homines fibimet arrogare quod ecclesiis omnibus mandatur ut omnia decenter et ordine faciant 1 Cor. 14.40 Nequè enim ordinis nequè decori ratiopostulat ut res aliquae sacrae de novo instituantur sed utillae quae à Deo sunt institutae er modo adhibeantur qui earum dignitati est consentaneus neque pertinent ordo deco●um ad res sacras tantùm sed etiam officia civilia in utrisque enim confusio indecorum sunt vitia opposita debito illi modo qui requiritur ad eorum justum siuem et usum consequendum Neither saith he can men take to themselves any authority in ordaining such ceremonies from that that it is commanded to all Churches that all things be done decently and in order 1 Cor. 14.40 For neither the respect of order nor decency requires that some holy things should be newly ordained but that those which are ●ordained by God be used in that manner which is agreeable to their dignity neither do order and decency pertaine to holy things only but also to civill duties for confusion and indecency in both are are vices opposite to that due manner which is required to the attaining the just end and use of them Nay he undertakes to manifest that this Scripture being rightly understood doth not only not justify but plainly * Reply to Norton pag. 9.10.11.12 Freshsuit against Ceremonies c. The dispute a pag. 56 usque ad 81. condemneth them this argument he hath managed so well as that he hath quite beaten out of the field Bishop Morton and his second Dr Iohn Burges And none of the Prelaticall party hath hitherto dared to take up the cudgels against him A great Schollar I confesse of these times Dr Hammond in his view of the Directory pag. 19. hath made a new attempt from the place I shall transcribe what is argumentative in his words and I hope without offence unto the Doctor examine them I conceive saith he the cleare importance of that grand place to be that all be done in the Church according to custome and appointment The former implied in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 custome being the only rule of decency c. And the latter in plain words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to order or appointment for so the words literally import and then upon these two grounds is uniformity built and necessarily results where all that is done in the Church is ruled by one of these by custome or by law which being here commanded by St Paul is a proofe of the more then lawfullnesse of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prescription of ceremonies in a Church and of uniformity therein This sense is I believe received by few interpreters and therefore we might reasonably expect that he should back it with very good arguments Whether he hath done so let the reader judge That the importance of the former part of the words is Let all things be done according to custome he thus goes about to prove The former is implied in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 custom● being the only rule of decency c. He dares not affirme that this is the immediate sense of the place but only that it is implied It cannot be denied but that decency doth imply such customes the omission of which necessarily inferre undecency But that the omission of such ceremonies as ours doth inferre undecency the

their externall confession of it 3. From the reference of it unto its end the glory of God the Father 1. A correlato from the subordination of all rationall creatures unto it expressed in a borrowed speech by the bowing of the knee that at the name of Jesus every knee should bow of things in heaven and things in earth and things under the earth The words plainly have reference unto Isaiah 45.23 which place Rom. 14.10,11,12 is brought as a proofe of the last and generall judgment we shall all stand before the judgment seat of Christ for it is written As I live saith the Lord every knee shall bow to me and every tongue shall confesse to God So then every one of us shall give account of himselfe to God Now all rationall creatures and only rationall creatures shall be judged and therefore they and only they are here meant However they may here in this world make head and opposition against the kingdome of Christ Jesus yet at last in the day of judgment they shall submit thereunto if not voluntarily yet by constraint and from this bowing and bending this submission of all intellectuall creatures unto Christ we may also argue by way of comparison from the greater unto the lesse for the universall subjection of all other creatures in their kind unto his authority 2. Ab abjuncto occupato from the confession hereof which shall be not only internall in the conscience but some way or other externall that every tongue should confesse that Jesus Christ is Lord. The good Angels and the glorious Saints in Heaven together with the Devils and damned ghosts in hell have neither bodily knees nor fleshly tongues as men have yet they have some meanes whereby they can and shall will they nill they testify their subjection unto the Lordship and dominion of Christ 3. We have this supremacy of Christs authority explained from it's end To the glory of God the Father The Kingdome Authority and dominion of Christ hath relation unto the glory that is knowledg worship and service of the Father and was confer'd upon him purposely for the promoting thereof Now is the Son of man glorified and God is glorified in him John 13.31 The third place is Rom. 14.9 For to this end Christ both died and rose and revived that he might be Lord both of the dead and living That this is spoken of Christ as man is evident because the procurement of this dominion was the end of Christs death resurrection or revivall Two things here are to be considered 1. Who are the dead and living here spoken of 2. How his death and resurrection conduced unto his Lordship over these dead and living 1. Who are the dead and the living here spoken of He that expoundeth this of some only of the dead and living dares pervert Scripture from it's plaine sense saith Mr Baxter against Mr Tombes pag. 229. To say nothing of Estius and other Papists that so interpret it my poore plunder'd study affords five Protestants that so expound it Aretius Pareus Piscator Diodati and Dickson The holiest and most learned of men may mistake in the sense of a place of Scripture but sure me thinkes it is somewhat too severe a censure so say of such learned reverend and godly men that they dare pervert Scripture from it's plaine sense Such toothed expressions we must account but keenenesse in Mr Baxter But if such a passage had dropt from the tongue or penne of others very wise and pious men would have charged it at least with the appearance of scorne and arrogance But this exposition hath countenance from the coherence Whereas Mr Baxter saith nothing for the justifying of his sense only in a magisteriall way he passeth a very bitter censure upon those that dissent from him The dead and living here are as appeares by comparison of this verse with the foregoing such as live unto the Lord and such as die unto the Lord. And if Mr Baxter will say that all the living live unto the Lord and all the dead die unto the Lord he will make very bold with Scripture to maintain his prejudice and some perhaps may thinke as hardly of him as he doth of those worthies above mentioned that he dare pervert Scripture from it's plaine sense The scope of the Apostle is to take off believers from despising and judging one another v. 3. and the argument which he brings to perswade hereunto v. 7 8 9. is that all believers are the Lords servants They all live and die unto him for to this end Christ both died and rose and revived that he might be Lord both of the dead and of the living And if this be the scope of the words as Divers men of great ability and piety suppose why then the living and the dead spoken of v. 9. are not all the living and dead but only such as are believers and the Lords servants In a second place we are to enquire how Christs death and resurrection conduced unto this his Lordship over the dead and the living Why he died that he might purchase this Lordship over the dead and the living Revel 5.12 and he arose and revived that he might as man actually * notandum est non dicit ut fiat dominus scilicet ut accipiat jus potestatem dominandi sed ut dominetur id est ut exerceat acceptae patestatis et dominii usum Nam Christus a primo instanti suae incarnationis ratione unionis Hypostaticae fuit dominus omnium sed post mortem hujus dominii plenum exercitium accepit Cornel Alapide exercise and administer it that he might Lord or rule it over the dead and the living and indeed if he had not risen and revived he could not have as man actually exercised this Lordship because if he had not risen he had ceased to have been man In triduo mortis as Aquinas resolves and proves it * Dicendum quòd Christum verè fuisse mortuum est articulus fidei unde assercre omne illud per quod tollitur veritas mortis Christi est error contra fidem Propter quod in epistolâ Synodali Cyrilli dicitur fi quis non confitetur Dei verbum passum carne et crucifixum carne et quod mortem gustavit carne anathema fit Pertinet ad veritatem mortis hominis velanimalis quod per mortem definat esse homo vel animal mors enim hominis vel animalis provenit ex separatione animae quae complet rationem animalis vel hominis Et ideò dicere Christum in triduo mortis hominem fuisse simpliciter et absolute loquendo erronecum est par tert quaest quinquages Art quart He was not man He had not been able as man to have saved unto the uttermost unlesse he had lived for ever to make intercession for such as belong unto him Heb. 7.25 The fourth and last place is Col. 1.18 He is the beginning the first borne from the dead

of it's owne or the Churches safety seeing the head of the Church who hath the key of David openeth and no man shutteth and shutteth and no man openeth that is governeth and protecteth his Church irresistably if we take the word irresistably in opposition unto a final complete and victorious resistancy why should we feare the malice and enmity of weak men as long as we have the love and favour of so potent a Saviour if he be our friend no matter though we have all the world for foe If he be with and for us who can be against us Rom. 8.31 In that terrible invasion of Israel by Shalmanaser which ended in the utter ruine desolation and captivity of the whole nation described Isay 8. ult to be a time of trouble and darknesse and dimnesse of anguish far surmounting their former troubles though very great and grievous cap. 9.1 yet the prophet goeth to support the sinking spirits of the believing and penitent party with the promise of comfort and liberty v. 2 3 4. the ground of all which he makes to be Christs soveraignty vers 6. though the remnant of Christs people amongst the captiv'd Israelites walked in darknesse and dwelt as it were in the shadow of death yet they shall see a great light vers 2. the light of sprituall comfort and deliverance shall shine upon them they shall joy according to the joy of harvest vers 3. they shall be freed from the bondage of their spirituall enemies the yoke of their burden the staffe of their shoulder the rod of their oppressours shall be broken as in the day of Midian vers 4. for unto us a child is borne unto us a son is given upon whose shoulders the government of the Church the whole world is cast vers 6. And this government is managed as by unconceivable wisdome He is the wonderfull Counsellor so by unspeakable love the Zeale of the Lord of Hostes will performe this And the ground of this assertion is his relation unto us He is our everlasting Father v 6. If the Church be full of disorder and Confusion 1 Cor. 14.32 if the Spirits of the prophets be not subject to the prophets 1 Cor. 12.17 if the whole body affect to be the eye and the hearing why his government is upon the throne of David and his king dome to order it if the Church be in a weake and tottering condition his government is upon the throne of David and upon his Kingdome to establish it vers 7. We find Psal 80. that when the hedges of the Church of Israel were broken downe the hedge of discipline the hedges of God and the Magistrates protection vers 12 13. so that all they which passe by the way did pluck her The Beare out of the wood did wast it and the wild beast of the field did devoure it Why then the alone refuge and Sanctuary of her genuine members was the exaltation of Christ vers 17 18. Let thy hand be upon the man of thy right hand upon the son of man whom thou madest strong for-thy selfe So will we not go● back from thee As if the Psalmist should have said if our blessed Saviour be highly exalted a name given him above every name and hath all power given unto him in heaven and earth why then we may wax confident of our perseverance for he wil imploy this his power and authority to preserve us from Apostacy and defection the shipwrack of faith and a good conscience so that we shall never draw back unto perdition Heb. 10.39 And this will satisfy and compose our spirits let the world goe how it will let all things be turned topsy turvy so as we goe not back from thee O Lord of Hostes so long as there is not in us an evill heart of unbeliefe we hope we shall possesse our soules in patience Though the vineyard of the Lord be burnt with fire and cut downe though there be scarce left among us so much as the face of a Church visible men may throw us out of our earthly enjoyments they may shut us up in a deep and darke dungeon and there exclude the light of the Sunne from us but in such a condition the power of our Mediatour should uphold our spirits He hath the Key of David and openeth and no man shutteth if he open heaven gates unto us not all the men in earth not all the Devils in hell are able to shut or barre them against us If we be cast upon a time of trouble such as never was since there was a nation even to that same time why at that time Michael shall stand up the great Prince which standeth for the children of thy people and at that time thy people shall be delivered every one that shall be found written in the booke Dan. 12.1 This place of Daniel you may expound by Revel 12.7 where we have a warre raised in heaven that is in the Church of God by the Dragon and his Angels that is Satan and his adherents but they are encountered by Michael and his Angels who give them a totall rout and overthrow vers 8. They prevailed not neither was their place found any more in heaven They had no more power to tyrannize over the Church And it is observable that the Instruments of this great victory are none but poore martyrs for such as these were the Angels of Michael that is Christ described to be vers 11. They loved not their lives unto death The strongest weapons of their warfare are their sufferings The victory that overcometh the world is the faith and patience of the Saints 1 John 5.4 The shedding of their blood drawes blood from their adversary and their death puts life into the cause which they dye for so that we may say of them as of the King of Sweden at the Battell of Lutzen they conquer when they are killed If that befall our Church which Paul foretold of the Church of Ephesus that grievous wolves enter in among them not sparing the flock Act. 20.29 If foxes spoyle the vines and tender grapes Cant. 2.15 If hereticks false teachers seduce weake Christians especially new converts why he is the great shepherd of the sheepe and is able to represse them and chase them away If never so malitious potēt adversaries assayle the house the Church of God why Christ is the Lord of the house and he is faithfull to him that appointed him Heb. 3.2 therefore there is no need of any other garrison for it's protection then his power and care Psalm 2.1,2,3,4,9 the Kings of the earth set themselves the rulers take counsell together against the Lord against his anointed saying Let us breake their bands asunder and cast away their cords from us He that sitteth in the heavens shall laugh the Lord shall have them in derision Thou shalt breake them with a rod of Iron thou shalt dash them in pieces like a potters vessell If ten Kings