Selected quad for the lemma: conscience_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	law_n	sin_n	transgression_n	2,525	5	10.8527	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13773	Positions lately held by the L. Du Perron, Bishop of Eureux, against the sufficiency and perfection of the scriptures maintaning the necessitie and authoritie of vnwritten traditions. Verie learnedly answered and confuted by D. Daniell Tillenus, Professor of Diuinitie in the Vniuersitie of Sedan. VVith a defence of the sufficiency and perfection of the holy scriptures by the same author. Faithfully translated.	Tilenus, Daniel, 1563-1633.; Du Perron, Jacques Davy, 1556-1618. Discours sur l'autorité.; Tilenus, Daniel, 1563-1633. Defence of the sufficiency and perfection of the holy scripture. aut	1606 (1606)	STC 24071; ESTC S101997	143,995	256

the most part taken out of Origen that is out of the original of the most part of his errours mooued me to put this opiniō of saint Hilarie in the ranke of others wholy errōeous which are foūd in his writings as when he attributeth to our Lord Iesus Christ a bodie vncapable of wearinesse of hunger of thirst of al dolour condemning of errours Lib. 10. de Trin. in Psal ●8 those which by his sufferings conclude the dolour When he speaketh in such sorte of the Incarnatiō of Christ as if the holy Virgine had but borne brought him forth without contributing any thing of her substāce to his flesh Lib. 8. de Trin. When he saith that we are one with the father by nature and not onely by similitude or adoption When he thinketh that Moses is yet aliue atleast by the iudgmēt of Bellarmine notwithstanding that the holy Scripture saith the contrary in expresse tearmes Matth. inc 17 de Purgat l 2 c. 8. Deu 34.5 c Learne heere Bishop that it is better to skip ouer such places impure and dangerous than to defile a mans selfe and run headlong into danger by abiding vpon them Epiphanius reciteth that certaine monstrous heretikes gathered the spettle other ordures which issued from the bodies of certaine women descēded of their arch-hereticke ●osh 1.1.2 Haeres 53. for to keep them in manner of relicks and to apply them to sick persons In like sorte do they who cherish their spirituall maladies by the vncleannesses which they gather from the writings of the auncient Fathers And it is good reason that such to whom the scripture is vnsauorie should haue no better than stinking puddles for their best refreshing He accuseth me of two frauds 1. In that I summon the aduersaries to proue by the scripture all the points in controuersie betweene vs and them not onely such as be of the Essence of our saluation but others also lesse important and in the meane while restraine the disputation of things necessarie when it is shewed that the Apostles left certaine things to their disciples without writing thē 2. That in stead of prouing the points in question by such cleare and infallible texts of Moses that euerie simple Israelite might haue framed of it a necessarie indubitable consequence I produce onely some probable and coniecturall apparances or shewes To the first obiection I answere that wee neuer change our Thesis Wee proue by the scripture the points that we beleeue necessarie to saluation and wee demaund of our aduersaries the like proofe for the points that they pretend to be such whether of necessitie absolute or conditionall Wee reiect many things of the Romish Church which at first sight seeme not to oppugne saluation but their consequences dash against it For example the forbidding to eate flesh on certaine daies is in it selfe a light thing and may be practised for certaine politicke respectes Rom. 14 which concerne not our saluation sith that the kingdome of God is neither meat nor drinke But to make of it a law for to binde the conscience to declare the transgression thereof a sinne against the holy Ghost to constitute therein merite towards God to attribute vnto it an expiatorie power to doe away sinnes C. violato● to make of it workes of supererogation c. These are consequences which shake the foundation of Christian libertie the doctrine of grace and the assurance of our saluation grounded vpon grace Thus acknowledging but one Law-giuer who can saue and destroy 〈◊〉 4 12. and desiring to persist in the liberty which Iesus Christ hath purchased vs we will not receiue the yoak of bondage 5.1 8.20 ● 11.28 ●0 And they that wold subiect vs vnder their laws make vs fall vnder their insupportable burdens we bring them to the law of God to the yoake of Iesus Christ which is easie and to his burden which is light Wherefore it is false that we conclude so as the Bishop of Eureux saith we doe That is not in the Scripture it is therefore an impietie and superstition Our conclusions are thus That is not in the scripture and notwithstanding is commaunded vs to be kept as necessarie vnto saluation by him who hath no authoritie to make lawes to the conscience Therefore it is an impietie or superstition Wee grant also that some things touching the order outward policy of the Church things not vnmooueable and vnchangeable as is the doctrine of faith haue not beene written neither all the particuler deeds and sayings of our Sauiour and his Apostles But it is one thing to say All the heades of doctrine are not written and another thing to say All the particularities comprised vnder euerie head or kinde are not written We say that the Apostles haue written all the heads of doctrine genera singulorū though not all the particularities of euerie head Non singula generum For as it is impossible to comprehend them all so is it not possible to write them all And for this cause we neuer denied but that there were things vnwritten vnder both Testaments as we doe not meerely and flatly reiect them so we receiue them not all without discretion or difference Neither hold we them that we receiue in the same degree of authoritie with the scripture because the Apostles themselues inasmuch as they haue not inregistred them with the rest haue weakened their authoritie and manifested that they were not things absolutely necessarie that the doctrine that may be drawne from them is sufficiently declared in the things which are written which are neuer so particuler but that wee may draw thence instruction for the generall Rule of fayth And the number of these same is so ample in their writings that to Christians they suffice whether it be to learne the truth or to reprooue errour This is that which is principally regarded in matter of Testaments namely what is written and not what the Testator said by word of mouth to any one who may varie or forget which is not to bee feared in ●he Scripture And how should the right be knowne How should the processe be ended which ariseth of matters of Testament if the Instrumēt be not produced visited especially when it is a long time after the decease of the Testator And when the Apostles make mention in their writings of some particular thing holdē receiued among the Iews though not expressed in the writings of the Old Testament it followeth not either that they would authorise all the traditions of the Pharises or that they esteemed the Scripture imperfect or that they set those vnwritten particularities that they alledge in the same degree of necessitie or authoritie as they doe the things written For if of such allegations one would inferre equall authoritie with the scripture it would follow that the poems of Aratus Menander and Epimenides out of whom saint Paule citeth some verses should be equall to

of the new nor yet of these two Epistles which he had written to him of purpose for to instruct him how he should walke in the house of God which is the Church of the liuing God 1. T●m 3 the pillar and foundation of truth Whereas I said that the Romish Church causeth an infinite number of thinges to be obserued as the lawes of God which we know by their owne histories to haue been instituted many ages after the Apostles he answereth two things 1 That the practise of certaine poynts is found haue beene in the Church a long time before them which we imagine to be the inuentors of it wherof he coteth afterwards seuen examples namely Prayer for the dead Lent Single life Confirmation the Mixture of water and wine Consecrations of Altars and the Oblation or Sacrifice of the Masse 2 That they confound not vnder the name of Apostolike Traditions all the Customes obserued in the Church but that they distinguish betweene the vniuersall and the particular And that euen among the vniuersall some onely are Apostolike to wit such as haue alwayes since the Apostles times beene vsed in the Church but the other that haue beene ordained in latter ages are Ecclesiasticall But the question is not howe they of the Romish Church distinstuish their Traditions But by what authoritie and power they cause men obserue as the lawes of God and as necessarie to saluation things that were not instituted by Christ nor his Apostles For those which they call Ecclesiasticall and which by their owne confession came not in vse nor yet into knowledge till many ages after the death of the Apostles are not lesse but much more rigorously commanded then those which they call Apostolicall It shall suffice to verifie and manifest this by one example It is generally knowne that the most solemne and most religious deuotion at this day in the Romish Church is that which they call Gods feast or Corpus Christi day to the obseruation wherof Pope Vrban the 4. attributeth remission of sins ●●lla ●uck which is the knowledge of saluation according to the Gospel And the number of pardons granted onely to the beholders of the same is almost infinite And whether wee consider the seueritie of Prelates in commanding it and the magnificence in celebrating it or the deuotion of the people in preparing themselues thereunto and the efficacie they imagine of it We shall find that it is a thing that they pretend to be much more necessarie and more diuine than to say Requiescant in pace than to abstain from flesh and egges in Lent or any other points of the pretended Apostolike Tradition In the meane while our Bishop himselfe though he denie all cannot denie that this deuotion was instituted neer 12. hūdred years after the death of the Apostles if he denie it Bellarmine wil reproue him ●acr Euch. 〈◊〉 30. who confesseth that Pope Vrban 4. is the first authour of it And no writer of the Romish Church denieth it though they agree not all touching the motiue of this institution For some wil haue that the cause of it was a certaine miracle happened in Italie of a Wafer cake that bled as a certaine Priest doubting of Transubstantiation helde it in his handes Others attribute it to a woman of the country of Liege whom the said Pope had familiarly knowne before his Popedome and who hauing giuē the Pope to vnderstande a Vision or Reuelation that she had touching the institutiō of this Feast he streight ordayned it and celebrated it first at Rome And afterwards Clement the fift made a most rigorous law concerning it confirmed euen by the Councill of Vienna Hereupon I demaund our Bishop to what vse is his distinction that he maketh betweene Apostolike and Ecclesiasticke Traditions seeing that these latter are commaunded for as much or more necessarie meritorious and diuine as the former Againe I demaund to what purpose hee taketh so much paines for to shewe that certaine things are verie auncient seeing there bee newer and latter things which haue more authoritie necessitie and efficacie than the olde And seeing it is sufficient that some Pope hath ordained a thing without enquiring of the antiquitie or noueltie of the same For the Pope now a daies attributeth as much yea much more power and authoritie to himselfe than they did that were seauen or eight hundred yeares agoe and requireth no lesse but much more obedience in that which at this day he commaundeth than in that which his predecessours commaunded a thousand yeares ago For as before the God of heauen a thousand yeares are as one day so before this God on earth one day is as a thousand years when there is question to make himself be obeyed Yea the time hath been when Popes thought they could not well establish their owne lawes vnlesse they did abolish the lawes of their predecessors that is vnlesse they displanted Antiquitie to plant in noueltie Moreouer if euerie thing that concerneth saluation as those doe that bring remission of sinnes ought to bee grounded on the worde of God either written or vnwritten as he graunteth and presupposeth throughout his Booke By what conscience could the Popes institute this newe meanes of saluation with manie other in which number are our Bishops graines If the worde of God be onelie found either in the Canonicall Scripture or in the pretended Apostolike Tradition conteyned in the writings of the ancient fathers doth it not follow that that which is found in neither of both these two Registers is by his owne confession the worde and inuention of man And therefore a vaine thing and displeasing to God by Iesus Christ his owne sentence Math. 15. But let vs heare Bellarmine on this poynt De Verb. ● l. 4. c. 9. Nothing is of the faith but onely that which God hath reuealed by the Apostles or by the Prophets or that which is euidently deduced from it For the Church is no more gouerned by newe Reuelations but persisteth in them which those men that haue beene Ministers of the word haue giuen by Tradition For therefore it is said Ephe. 2. Builded vpon the fo●ndation of the Prophets and Apostles Wherefore all the thinges which the Church holdeth to be matters of faith haue been giuen by the Apostles and Prophets eyther by writing or by word of mouth After he addeth When the whole Church obserueth something that none could institute but onely God and which notwithstāding is foūd no where writtē We must say it was giuen by the Traditiō of Iesus Christ himself and of his Apostles The reason is for that the vniuersall Church cannot erre not onely in that which it beleeueth but as little in that which it dooth and principally in CEREMONIE or Diuine worship Let vs conclude then by the confession of this great Rabbi who acknowledged that this ceremonie of Corpus Christi day was instituted well neere 1200. yeres after the Apostles by Pope Vrbane 4.