Selected quad for the lemma: conscience_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	eat_v	idol_n	weak_a	2,180	5	9.3570	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A76988	The arraignment of errour: or, A discourse serving as a curb to restrain the wantonnesse of mens spirits in the entertainment of opinions; and as a compasse, whereby we may sail in the search and finding of truth; distributed into six main questions. Quest. 1. How it may stand with Gods, with Satans, with a mans own ends, that there should be erroneous opinions? Quest. 2. What are the grounds of abounding errours? Quest. 3. Why so many are carried away with errour? Quest. 4. Who those are that are in danger? Quest. 5. What are the examens, or the trials of opinions, and characters of truth? Quest. 6. What waies God hath left in his Word for the suppressing of errour, and reducing of erroneous persons? Under which generall questions, many other necessary and profitable queries are comprized, discussed, and resolved. And in conclusion of all; some motives, and means, conducing to an happy accommodation of our present differences, are subjoyned. / By Samuel Bolton minister of the Word of God at Saviours-Southwark.	Bolton, Samuel, 1606-1654.	1646 (1646)	Wing B3517; Thomason E318_1; ESTC R200547	325,527	388

I will hint them to you and so proceed 1. Because the Apostles should then have overthrown their own decrees it was the end of these d●crees to free their consciences from the burthen of the law and not to binde their consciences to the Ceremonies of the law and that their end was to free them it appears 1. By the state of the Question propound●d in the Councell Act. 15.1 5. 2. By the debates and suffrages themselves both which shews their intent was to free their consciences not to binde them It will not suffice what Bellarmine saith Non tollitur servetus quamvis ●u●etur Dominis Cham. That they went about to free them from the laws of Moses but yet to binde them under the commands of a Councell for this is not to set them free but to change their servitude 2. Because these precepts did expire when the reason of them was expired when the scandall was removed the precepts were expired which shews the cause of these decrees not to be any necessity in the things themselves but the avoidance of scandall 3. Because Paul who was at this Councell and understood these laws doth so expound them 1 Cor. 8.7 8. 1 Cor. 8.7.8 10.25 28 29. c. 1 Cor. 10.25 The Apostle there bids you What ever is set before you to eat and ask no question for conscience sake Yet saith he If any say that this which is set before you is offered in sacrifice to Idols eat not for conscience sake conscience I say not thine own but of others c. By which the Apostle shews it was not absolutely and in it self unlawfull to eat but unlawfull in a case because for the present it was offensive and scandalous to the conscience of the weak brethren And this shall suffice for the fifth agreement I will name but one more 6. We agree in this That a Synod hath no power to deprive a particular Church of its rights power priviledges but to direct maintain and strengthen them in them So that what ever is the proper and inherent right of a particular Congregation no Synod or Classes can weaken them in it much lesse invade them and deprive them of it it being their work to cherish and strengthen them in the execution of them The power of a Synod as I told you is not privative but cumulative It is not for lessening and weakening but for the strengthening and confirming the proper rights of particular Congregations It doth not take away due power but hinders or remedies the undue exercise of that power and directs and strengthens them in cases of difficulty in the right exercise of it And thus you see we doe agree in the negative What their power is not We will now come to the second What their power is What is the power wherewith God hath inabled a Synod as serviceable to this end the suppressing of errour and r●ducing of erroneous persons You see here I am not to deal with the power of Synods in the severall branches laid down by holy and learned men viz. Dogmaticall Diatacticall And Criticall The first hath relation to Doctrine the second to Order the third to Censure which three-fold power they hold forth from Act. 15. In which seems to be discovered three great evils which were the occasion of that meeting of the Apostles and Elders 1. There was heresie taught some that had preached the necessity of observing the Ceremoniall law yea and telling them Except they kept the law of Moses they could not be saved v. 1. 2. There was the scandall and offence of the weak Jews with the alienation of their mindes from the Gentiles who did neglect to practise those Ceremonies 3. There was the schisme and stasis raised by those who troubled the Disciples vers 2. And according to this three-fold evil is discovered the footsteps of a three-fold power exercised and put forth in this meeting 1. The dogmaticall power confuting the heresie and vindicating of the truth vers 7 8 9 c. 2. The Diatactick power making a practicall Canon for avoiding the scandall and abstaining from such things as gave the occasion of it vers 20 29. 3. The Critick power vers 24. branding those teachers with the black mark of lyars subverters of souls troublers of the Church ver 24. A three-fold remedy answerable to the thr●e fold evil I am not here to enquire or deal with the power of Synods in this latitude laid down being onely to consider of their power as relating to this Question which is a power proper to the suppressing of errour and reducing of erroneous persons Nor shall I be able to enumerate all the particulars of their power as relating to this Question but I shall speak unto the chiefest under these three generall heads 1. They have a power relating to erroneous doctrines and opinions 2. They have a power relating to erroneous persons 3. They have a power in reference to erring Churches And of these in their order 1. They are indued and inabled with a power in relation to erroneous doctrines and opinions And we will lay it down in these three branches 1. A Synod hath power to examine enquire debate of any erroneous opinion or doctrine that is on foot and this I think is granted on all hands And Act. 15. is plain for this there was errour taught and the Apostles and Elders are said to meet together about this matter vers 6. they met to examine to consult and debate about it There is a two-fold examination the one private and personall the other ministeriall and authoritative every man hath power and is bound to exercise personall and conscientious examination but every one is not to exercise a ministeriall and authoritative only such as are chosen and called to it we speak here of ministeriall examination in which we shall finde few dissenters And say a Synod hath power to examine enquire debate of erroneous doctrins and opinions 2. A Synod hath power to determine and * Patres in concilio 〈◊〉 sol●mmod● inquisiteres sed jud●ces Deus judical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Synodus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 u●usquisque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Da● de jud norm fid judge of errours A Synod hath not only power to examine but it hath power to judge There is a three-fold judgement 1. Absolute and supreme 2. Ministeriall and Synodicall 3. Private and personall the first is onely proper to God the last belongs to all the second to them only who are chosen and called to this work Though nothing is to be allowed contrary to the Word yet Synods have ministeriall judgement according to that Word They have power saith Junius to make inquisition and consult determine both of controversies of faith and manners And this also you see Act. 15. The Apostles and Elders in that consociation did not only enquire and

God hath not commanded unlearned men to study Divinity that thereby they might be able to maintain the truth God doth not require of them say the Papists that they should understand those things or come to the knowledge of them a Iudicando ex ratione doctrinae by judging of the truth or falsehood of doctrines b Sed pendendo ex authoritate docentium but by depending upon authority of the teachers Ans Briefly to answer this It is not necessary to all and singular persons to judge of all Questions and Controversies arisen touching faith and therefore not necessary they should make it their study But for such as are necessary doctrines without which there is no salvation it is needfull that all that would be saved should both hear them and understand them and judge of them What a fearfull thing if our condition were such as those blinde Papists who know nothing but believe as the Church believes and that they might not know the key of knowledge is taken from them they are interdicted the private use of Scriptures and the publike use of them is rendred unusefull being read to them in an unknown tongue And having thus beasted men they say to them after this manner * Vos rudes est is imperiti nullo modo potestis judicare de quaestionibus fidei ergesi salvi esse velitis nihil jam reliquum est nisi ut coecâ obedientiâ nostro judicio subscribatis Bellar. You are unskilfull and illiterate and therefore are no way able to judge of Questions of faith if therefore you would be saved there is nothing then remaining but that you should with a blind obedience subscribe unto our judgements and determinations Here is the miserable condition of those blinde deluded souls We know better we know it is our worke to study and enquire into the things of heaven It is our worke to learn to be able to judge of things that differ if to prove all things then to judge Indeed if by Divinity be meant Spi●osas Scholasticorum altercationes those thorny disputes of School-divinity or wrangling questions doubtfull disputations such points as doe but nourish contention not edifie the heart and conscience then we say indeed that God hath not tyed all men to the study of such Divinity The Apostle saith Him that is weak in faith receive ye but not to doubtfull disputation But if Divinity be meant the holy Scriptures and those things necessary to salvation then we say that God hath tyed all men upon this bond and obligation of life to study enquire and to be able to judge of these things which concern eternall life One objection more Obj. 5. But you will say It hath been the constant custome of the Church of God in all ages that those who have not rest●d in the judgement of those who were their guides and such set over them were deemed for heretikes therefore it was never lawfull for private men to examine and to judge and reject the doctrines of their Superiours Ans A short answer will serve for this It is one thing to be a Heretike Daven de Jud. norma pag. 159. another thing to be so reputed There is nothing more common then this that they who have gotten publike power and authority to joyn with them to account them for Heretikes who reject their decrees and determinations because they are perswaded they have decreed nothing but what is according to the rule of the Word But if they be deceived as it hath often fallen out and that the other be in the truth those who are called Heretikes are the Orthodox To reject the decrees of Councels doth not make a man an Heretike but to reject the truth the Word of God And therefore it is needfull to examine and to judge of things * Ne dum haberi pro haereticis vitamus esse haeretici incipiamus Daven ib. lest while we would shun to be called Heretikes we begin to be Heretikes And thus we have done with the first grand Query Who are to examine of opinions I told you there was a two-fold examination one publike the other private And I laid downe this position That it was the duty of every Christian not onely to examine private opinions but the sentences determinations of Councels Synods and to reject them or receive them as they shall be evidenced to be consonant or dissonant to the Word of God It is needfull before we passe to the second to make some application of this first the season cals upon it The Position applied Let us then give to Synods and Councels that which is their right It is their right and office to expound Scriptures and to unfold and determine controversall doctrines and to declare their sentences and decrees to the Churches But let us not give to them that which is divine and Gods right to submit to their definitions and determinations of faith without any scrutiny examination and judgement whether they be according to Gods minde or no. It is the speech of a learned Divine a Laicis praecipiamus quod illis ut ●●e est ne temerè superbè rejiciant sanà orthodoxa decreta praepositorum sed ne illis mandemus quod planè servile est ut nullo judicio adhibito faciant quae vis imperata Superiorum Daven Let us charge the people with that which is profitable to them that they doe not rashly headily proudly reject the sound and Orthodox decrees of Councels and of them set over them but let us not prescribe that which is beastly and servile that without any scrutiny and examination they subscribe to the judgement and impositions of them over them this is as one speaks b Homines in belluas transformare to transforme men into beasts to denude them of man of reason this is c Fedibus poti●● quā cordibus ir● in sententiam aliorum rather to goe into anothers opinion with the feet then the heart My Brethren you have now a Councel an Assembly at work about the Reformation of the worship of God We all know it hath been corrupted and blessed be God we have so much hopes it will be reformed we have an Assembly of choice and godly men who I perswade my self look toward God for his direction But they are but men though choice men they doe not claim an unerring priviledge none will say they are infallible and therefore it is our work to examine d Non est satis dicere quod visum est se● oportet etiam probar● quod dictum est non expectamu● testimonium quod datur ab hominibus sed quod voce Domini probatur quaeritur Clem. Alexand Strom. 17. Judicium ministrale is with them they have publike and ministeriall judgement and are to determine define and declare the doctrines of faith and manner of worship unto the Churches of God Judicium discretionis is left to us every one hath

corporation or bench of Judges Indeed we sometimes read in the Old Testament the same word used for Chruch Psal 82.1 and an Assembly of Judges But in the New we never read that the name Church is attributed to any civil Officers And yet if it should be granted that by this word Church were here meant the Sanedrim yet it could not be concluded that this Sanedrim was a civil Court Some write of an Ecclesiasticall Sanedrim distinct from the civil which might be more probable to be understood by this Text at this time because it is not likely that the Jews now in subjection to the Romans and having by them Viceroys set over them to rule them but they would over-turn their civil government and rule them by laws of their own Besides the manner and order of their proceedings here with prayer vers 19. and in the Name of Christ vers 20. shews it to be no civil but an ecclesiasticall convention about Church censures Besides the phrases here used of binding and loosing ver 18. which are meant of judiciall opening and shutting forgiving and retaining sins they are such forms of speech as are never applied to any civil pow●r or person in a civil capacity And lastly adde to this the sentence or punishment inflicted which you see is not any civil but a Church censure Let him be to thee as are Heathen or a Publican by which is meant Church-Excommunication not licence to go sue my brother at Caesars barr Nor will that impede and hinder it from being a Church-censure because it is only expressed Let him be no thee for this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to thee doth not hinder the generality of the sense but that it may be referred neverthelesse to the whole Church for this is an Hebraisme or Hebrew Pleonasme or superfluity of the dative case this abounding manner of speech is usuall among the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 6.14 Gen. 12.1 Exod. 34.27 And yet the sense runs plain as if there were no dative case And so here in effect the phrase is no more then this L●t him be a Heathen or a Publican 2. Again It is said let him be to thee because he cannot be as an Heathen or Publican to me till he be so to the Church or till Church censures have passed on him there is no brother is to esteem another as a Heathen and Publican to himself before he be so judged and censured by the Church So that you see this doth not hinder this from being a Church censure because it is expressed under this phrase Let him be to thee for he cannot be so to me till he be declared so to the Church Obj. 2. But this is meant of scandal in life and conversation not scandal in opinion and judgement Answ It is meant of all sorts of scandall as well those in doctrine as those in life as well those in opinion as they in conversation Christ speaks there of all scandals and offences in generall and unlesse you will say that errour in judgement dangerous opinions such as disturb the peace of the Church and subvert mens souls are not offences and scandals to you you cannot deny but this place is meant of those kinde of scandals as well as the other against which these spirituall censures of the Church have been directed So the Apostle when he speaks of Excommunication saith 2 Cor. 10 6. That he hath in readinesse to revenge all disobedience And I hope this will be judged a part of disobedience So that you see the thing is clear that this Mat. 18.17 is taken for Church-censures Qui ●orrig●nol●nt tanquam putres corporis partes ferro excommunicationis sunt abscindi Prosper and to be exercised not only against scand●ls in life but errours in doctrine further I will yet confirm this to you by some Scriptures 1 Tim. 1.20 Holding faith and a good conscience which some having put away concerning faith have made shipwrack of whom is Hymeneus and Alexander whom I have delivered up to Satan that they may learn not to blaspheme Here is Excommunication and that for Heresie So Tit. 3.10 A man that is an Heretike after the fi●st and second admonition reject knowing that such an one is subverted So Gal. 5.12 I would they were cut off that trouble you He speaks here of Excommunication and of those that were false Prophets who troubled them with circumcision pressing it as necessarie to salvation and by that perplexing the consciences of the weak brethren To establish and confirm this further you may read Rev. 2.2 where the Angel of the Church of Ephesus is commended for his zeal That he would not bear with those who called themselves Apostles and were not and in the 14. and 15. verses of that Chapter you reade the Angel of the Church of Pergamus was blamed for this reason Because thou hast there them that teach the doctrine of Balaam so hast thou also them who hold the doctrine of the Nicolaitans which things I hate Why should this Angel be blamed if it had not been his duty to cast them out God chargeth it upon him as his fault that they were not cast out And the like charge is laid upon the Church of Thyatira Debuit itaque non modo judi c●od rectio●is populū sibi commissu●n in orthodoxa doctrina cru●ire se● judicio coercion●s haereticos comerimere Daven Revel 2.20 I have a few things against thee because thou sufferest that wicked woman Jezebel who calleth her self a Prophetesse to teach and seduce my servants Mark you here God blames him that he suffered Why what should he have done He should say some have admonished reproved her but what if that would not do What if that were insufficient still he was no● to suffer her God blames him for suffering her So that at the least she was to be cast out to be rejected By all which it is evident that a particular Church is to cut off and cast out those who trouble them nay even those who miscarry with so much opinion of conscience as to thinke themselves Apostles and Prophets yet may be censured and cast out of the Church which is the case in Rev. 2.2 And indeed this Chapter is so cleer and full to the point that those who contend most for liberty of conscience and have written for liberty of all Sects yet they have in their writings acknowledged that Christ hath endued the Ministers of the Gospel and Governours of the Church with power to suppresse heresie and errour and the spreaders of it be they who they will though they pretend themselves to be Apostles and never so infallible yet they may be suppressed William B. Ten. c. 57. Another who writes on the same argument confesseth that the Church of Thyatira was justly taxed not only for not controlling and reproving Jezebel but also in that they permitted her to seduce weak Christians without cutting her off by