Selected quad for the lemma: conscience_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	draw_v	faith_n	sprinkle_v	1,168	5	10.6414	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07812	Of the institution of the sacrament of the blessed bodie and blood of Christ, (by some called) the masse of Christ eight bookes; discovering the superstitious, sacrilegious, and idolatrous abominations of the Romish masse. Together with the consequent obstinacies, overtures of perjuries, and the heresies discernable in the defenders thereof. By the R. Father in God Thomas L. Bishop of Coventry and Lichfield.	Morton, Thomas, 1564-1659.	1631 (1631)	STC 18189; ESTC S115096	584,219	435

be no Answer to say as Pope Leo in effect did viz. that as Priests you are not as were the Leviticall by naturall propagation but by a spirituall ordination because a spirituall Propagation is no proper but a metaphoricall Generation Fifthly not without Succession seeing that Succession as from Saint Peter is the chiefe tenure of your Priest-hood Nor will that of Epiphanius helpe you in this Case to say that You had no Succession by the seed of Aaron because although this may exempt you from the Leviticall Priest-hood yet will not it associate you with the Priest-hood of Melchizedech or of Christ whose Characters of Priest-hood was to be Priests soly individually and absolutely in themselves As little can your ordinary Answer availe telling us that you are not Successors but Vicars of Christ and Successors of Peter because whilest you claime that the Visible Priest-hood and Sacrifice of Christ is still in the Church which is perpetuated by Succession you must bid farewell to the Priest-hood of Melchizedech But if indeed you disclaime all Succession of Christ why is your Iesuit licensed to say that your Roman Popes doe succeed Christ in their Pastorship over the Church although not in their Priest-hood by offering Sacrifices expiating sinnes by their owne virtue Are not the titles of Pastor and Priest equally transcendent in Christ Sixthly not in respect of the no-necessity of a Succession which was Immortality because the Popes shewed themselves to be sufficiently mortall insomuch that one Pope maligning another after death hath dragged the Carcasse of his Predecessor out of his Grave to omit their other like barbarous outrages Seventhly not Personall Sanctity Holy impolluted and separated from sinnes For whosoever being meerely man shall arrogate to himselfe to be without sinne the holy Ghost will give him the Lie As for your Popes we wish you to make choice of whatsoever Historians you please and we doubt not but you shall finde upon record that many of them are noted to have beene as impious and mischievous in their lives and in their deaths as infamous and cursed as they were contrarily Bonifaces Innocents or Benedicts in their names Can there be then any Analogie betweene your high Roman Priest and Christ the Prototype to Melchizedech in so manifold Repugnances Yet notwithstanding every one of you must be forsooth a Priest after the order of Melchizedeck Nay but not to multiply many words the Novelty of your Pretence doth bewray it selfe from Peter Lombard Master of the Romish Schoole who Anno 1145. taught how truly looke you to that that every Priest at his Ordination in taking the Chalice with wine and platter with the Hoast should understand that his power of sacrificing was from The order of Aaron Nor may you thinke that this was his private opinion for He saith your Cardinall of him collected the sentences of Divines and deserved to be called the Master of Schoolmen Thus farre of the Person of Christ as Priest in the next place we are to enquire into his Priestly function Of the Function of Christ his Priest-hood now after his Ascension into Heaven and your Cardinall his Doctrine sacrilegiously detracting from it SECT VII BY the doctrine of your Cardinall in the name of your Church The old Priest-hood of Aaron was translated into the Priest-hood of Christ Every Priest saith the Apostle must have some thing to offer else he were no Priest Thus his Priest-hood is called Eternall and must have a perpetuall offering which was not that upon the Crosse Nor can that suffice which the Protestants say That his Preist-hood is perpetuall because of the perpetuall virtue of his sacrifice upon the Crosse or because of his perpetuall Act of Intercession as Priest in Heaven or of presenting his passion to his Father in Heaven whither his Priest-hood was translated No but it is certaine that Christ cannot now properly sacrifice by himselfe He doth it by his Ministers in the Eucharist Because the sacrifice of the Crosse in respect of Christians is now invisible and seene onely by Faith which although it be a more true sacrifice yet it is not as our Adversaries say the onely sacrifice of Christian Religion nor sufficient for the Conservation thereof And againe His sacrificing of himselfe in the Sacrament by his Ministers is that by which only ●e is said to have a perpetuall Priest-hood Accordingly your Cardinall Alan Christ saith he performeth no Priestly function in Heaven but with relation to our Ministery here on earth whereby he offereth So they for the dignifying of their Romish Masse as did also your Rhemists but with what Ecclipse of Iudgement and good Conscience is now to be declared If we take the Sacrifice of Christ for the proper Act of Sacrificing which is destructive so was Christ his Sacrifice but One and Once Heb. 7. and 8. But understanding it as the subject matter of the same Sacrifice once so offered to God upon the Crosse and after his Ascension entred into Heaven and so is it a perpetuall Sacrifice presentative before God For as the high-Priest of the Law after the Sacrifice was killed entred into the holy place once a yeare but not without Blood Heb. 9. 7. so Christ having purchased an eternall redemption by his Death upon the Crosse went into the holy place of Heaven with the same his owne blood V. 12. To what end Alwaies living to make supplication for us Ch. 7. V. 3. and 25. Hence followeth the continuall use which the soules of the faithfull have of his immediate function in Heaven Having a perpetuall Priest-hood he is able continually to save them that come to God by him V. 24 25. Whence issueth our boldnesse and all-confidence alwaies to addresse our prayers to him or by him unto God We having an high Priest over the house of God let us draw neare with a true heart infull assurance of faith having our hearts sprinckled from an evill Conscience Ch. 10. 22. The evidence of these Scriptures hath drawne from your Iesuit Ribera even then when he professeth himselfe an earnest defender of your Romane Masse these Acknowledgements following viz. upon the Ch. 7. 23. That Christ is a true Priest and all other doe partake of his Priest-hood in offering sacrifice onely in remembrance of his Sacrifice And that he did not performe the office of Priest-hood onely upon earth but even now also in heaven which function he now dischargeth by the virtue of his Sacrifice upon the Crosse He proceedeth No man saith he will deny this Position namely that Christ now ever exercizeth the office of a Priest by presenting himselfe for us So he This is still Christ's function of Priest-hood whereunto this Apostle exhorteth all Christians at all times of need to make their addresse which Saint Iohn propoundeth as the only Anchor-hold of Faith in his Propitiation 1. Iohn 2. If any sinne we have an Advocate with

Church 1 Cor. 15. and Galath 1. and drawing both men and women to Death Act. 22. 4. And all this not maliciously but as you heare himselfe say Ignorantly 1. Tim. 1. 13. and with a good Conscience Act. 23. 1. and in zeale Phil. 3. 6. A fairer expression of a Good Intent in a wicked practice cannot be than this was and as much may be said for his Habituall Condition namely that if he had then as afterwards knowne Christ to have beene the Lord of life and those murthered Christians to have beene his mysticall members he would rather have exposed himselfe to Martyrdome than to have martyred those Saints of God This Consequence directly appeareth first by his Answer in his miraculous Conversion saying Who are thou Lord next by his detestation of his fact I am unworthy to be called an Apostle because I persecuted the Church c. then by his Acknowledgement of God's especiall mercy But God had mercy on me Afterwards by his labour for winning soules to the Faith I have laboured more abundantly than they all And lastly in that he was one of those Actors of whom Christ himselfe foretold saying They shall draw you before Iudgement seats and when they shall persecute you they will thinke that they doe God good service Which also plainly argueth that their and his perswasion of so doing proceeded from a Morall Certainty From these Members let us ascend to our Head Christ the Lord of Glory what thinke you of the Iewes of whom Saint Peter said You have murthered the Prince of life Act. 3. 15. But did they this Voluntarily and Knowingly as understanding him to have beene the Red●…er of the world and indeed the Prince of life they did not for the same Apostle testifieth in their behalfe saying I know you did it ignorantly as did also your Rulers Act. 3. 17. If this be not sufficient heare the voice of the person that was slaine Christ himselfe who did so farre acquit them saying They know not what they doe Luk. 23. 34. Ignorantly then in a Conjecturall Certainty but yet with Good Intent of whom Saint Paul witnesseth in these words I beare them witnesse that they have the Zeale of God but not according to knowledge Rom. 10. But what for habituall Condition were they not bent in their owne mindes if they had understood what Christ was to have abhorred that so heinous a guilt of the death of the Sonne of God questionles for so saith the Apostle If they had knowne they would not have crucified the Lord of Glory 1. Cor. 2. 8. We Conclude seeing these Iewes notwithstanding their Morall Certainty being seduced by their Priests or else their Good Intent of doing God good service therein or yet their habituall Condition not to have crucified Christ if they had truly knowen him were neverthelesse by S. Peter condemned yea and of themselves as formall and verily Murtherers of Christ then ô you Romish worshippers of the Hoast must it necessarily follow that in your Masses you are equally all formally Idolaters notwithstanding any of the same three Pretences to the contrary Wherefore as Salomon speaketh of an Adulterous woman She eateth and wipeth her month saying I have done no wickednesse so may we say of Idolatrous Worshippers and their Proctours for what else are these your three Romish Pretences but like such mouth-wipers or as Anodyna and stupifying Medicines which take away the Sence of the diseased person but doe not cure the disease So doe you delude miserable people with false Pretences lest they discerning the grossenesse and ouglinesse of your Idolatry might abhor that worship and abandon your Romish worshippers That the former Romish Pretences have no warrant from Antiquity SECT V. THe number of Ancient Fathers whose workes are yet extant who liv'd within Six and Seven hundred yeares after Christ are recorded to have beene about 200. out of whose monuments of Christian learning your chiefest Disputers could never hitherto produce any one that justified your Romish worship by so much as in distinguishing of Materiall and formall Idolatry nor yet by qualifying any Idolatry under pretence of either Morall Certainty or Good Intent or yet Habituall Condition and therefore must we judge that they never gave Assent to this your Sorcery For we may not be so injurious to the memory of so many so famously learned and Catholike Doctors of the Church of Christ that they could not or of persons so holy and zealous of Gods honour and of mens Salvation that they would not satisfie mens Consciences to free them out of thus many and miserable perplexities wherewith your now Romish Profession of Adoration of the Host is so Almost infinitly intangled CHAP. VII That the Romish Adoration notwithstanding your former Pretences is formally Idolatrous proved by foure Grounds of Romish Profession The first is your Definition of Idolatry SECT I. DIvine honour saith your Iesuit Valentia is whatsoever word or outward office that a man doth performe whereby he doth intend to beget in others such an estimation of God unto that which he honoureth which is proper unto the Majestie of God So that Idolatry is an Error in the understanding saith your Iesuit Tolet in yeelding divine worship to that which is not God whether by praising invocating sacrificing or prostrating our selves to that which is not God In a word Idolatry comprehendeth all religious superstition saith your Iesuit Lorinus in worshipping of any thing as God which is not God So they most Theologically and truly CHALLENGE NOw apply you these points of your Distinction unto your Host in the hand of the Priest which by your owne Confessions may possibly be and by our proofes cannot possibly but be after Consecration Bread still whereunto notwithstanding he prostrateth himselfe sweareth by and invocateth upon as being in it selfe the person of Christ the Priest himselfe saying O holy Host c. O Lambe of God c. whereby also according to your Definition of Idolatry you your selves doe seeke to professe and thereby to beget in others an opinion of a God-head in the Sacrament as whereunto Divine honour doth properly belong How then can you free your selves from the Crime of formall Idolatry by pretence of Ignorance and error of true knowledge of the thing falsely adored seeing that Idolatry as you your selves have also defined is an Error and Ignorance in the judgement of the worshipper This were as if one defining a disease to be a Distemperature of Humours should notwithstanding therefore deny a man to be sicke because his humours are distempered II. That Romish Worship is proved to be formally Idolatrous by Consequence taken from a Romish Principle concerning Coadoration or joynt-worship of Christ with Bread SECT II. COadoration is when any thing is worshipped joyntly with God in a Divine Worship which worship by the Law of God which saith Thou shalt have no other Gods but me is perfectly Idolatry by