Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	aaron_n	bear_v	plate_n	27	3	10.8558	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68236	The third booke of commentaries vpon the Apostles Creede contayning the blasphemous positions of Iesuites and other later Romanists, concerning the authoritie of their Church: manifestly prouing that whosoeuer yeelds such absolute beleefe vnto it as these men exact, doth beleeue it better then Gods word, his Sonne, his prophets, Euangelists, or Apostles, or rather truly beeleeues no part of their writings or any article in this Creede. Continued by Thomas Iackson B. of Diuinitie and fellow of Corpus Christi College in Oxford.; Commentaries upon the Apostles Creed. Book 3	Jackson, Thomas, 1579-1640.	1614 (1614)	STC 14315; ESTC S107489	337,354	346

the man Christ Iesus not excepted This conclusion followeth immediately out of three positions generally held and stifly maintained by that Church The first that the Pope liue hee as hee list cannot erre in matters of faith and manners when hee speaketh ex Cathedra that we are bound infallibly to belieue whatsoeuer he so speakes without examination of his doctrine by Gods word or euident externall signe or internall experiment of Gods spirit speaking in him The second that wee cannot assure our selues the Scriptures are the Oracles of God but by the infallible testimony of the Visible Church The third that the true sense and meaning of Scriptures in cases doubtfull or controuersed cannot be vndoubtedly known without the infallible declaration of the same Church CHAP. I. What restraint precepts for obedience vnto the Priests of the Law though seeming most vniuersall for their forme did necessarily admit And how vniuersall Propositions of Scriptures are to be limited 1 SEing wee vndertake to proue that no such authority as the Romish Church doth challenge was euer established on earth The answering of those arguments drawne from the authority of the Priestes in the olde Testament may to the iudicious seeme at the first sight needlesse yet because such as they set the fairest glosses vpon if wee looke into the inside or substance are fullest fraught with their owne disgrace and ignominy It will not be superfluous to acquaint the Reader with some particulars prefixing some generall admonitions to the yonger sort for more commodious answering of all that can be brought of like kind 2 Their common places of consening the world especially smatterers of Logicke or schoole learning with counterfeit proofes of Scripture is either from some vniuersall precept of obedience to the people or generall promises of infallibility made to the Priests in the old Testament Such as come vnto the Scriptures hauing their mind dazled with notions of vniuersale primum or other Logicke rules true in some cases thinke the formerprecepts being for their forme vniuersall may admit no exception limitation or restraint otherwise the holy Ghost might breake the rule of Logicke when as they admit many restraints nor alwayes from one but ofttimes from diuerse reasons from these following especially God sometimes inioynes obedience as wee say in the abstract to set vs a patterne of such true accurate obedience as men should performe vnto authority it selfe or vnto such gouernours as neither in their liues nor in the seat of iudgement would decline either to the right hand or to the left but square all their proceedings to the exact rule of Gods word Vnto such gouernours continuall and compleat obedience was to bee performed because the parties gouerned vpon examination should alwayes finde them iumpe with the law of God vnto which absolute obedience as hath beene shewed is due Nor doth the word of God in setting out such exact obedience lie open to that exception which Polititians take against Philosophers as if it as Philosophers doe did giue instructions onely for happy men of Aristotles making or for the Stoickes wise men who can no where bee found but in Platoes common-wealth whose Metropolis is the Region of Eutopia For the ancient Israel of God had this prerogatiue aboue al the nations of the earth that their Priests lips whilest they themselues were clothed with righteousnesse and bare holinesse vnto the Lord in their breasts should still preserue knowledge and bee able to manifest the will of God vnto the people not onely by interpreting the generall written law but by reuelations concerning particular facts of principall moment as may bee gathered from that law Also thou shalt put in the breast plate of iudgement the Vrim and the Thummim which shall be vpon Aarons heart when hee goeth in before the Lord And Aaron shall beare the iudgement of the children of Israel vpon his heart before the Lord continually 3 To omit the various interpretations and diuers opinions of this brest-brest-plates vse why it was called the breast plate of iudgement Iosephus and Suidas in my mind come neerest the truth That the Reuelation by it was extraordinary that Gods presence or iuridicall approbation of doubts proposed was represented vpon the pretious stones that were set therein is probable partly from the aptnesse of it to allure the Israelites vnto Idolatry partly from that formality which the Egyptians in imitation of the Ephods ancient vse amongst the Iewes retained long after in declaration of the truth in Iudgement For Diodorus tels vs that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or chiefe Iudge in that famous and venerable Egyptian high Court or Parliament did weare about his necke in a golden chaine Insigne a tablet of pretious stone or if the Reader bee disposed to correct the translator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they called as the Septuagint did Aarons breast-plate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on which hee stedfastly looked while matters were debating as Suidas saith the High Priest did on his breast plate whilest they asked counsell of God and whilest hee gaue sentence turned it vnto the beter cause exhibited as the fashion was in that Court in writing in signe the truth it selfe did speake for it that the Vrim or Thummim were more then an Embleme yea an Oracle of iustice and right iudgement is apparant out of Scripture When Ioshua was consecrated to bee Israels chiefe gouernour in Moses stead he was to stand before Eleazar the Priest ordained to aske counsell for him by the iudgement of Vrim before the Lord So did Abiathar certifie Dauid of Sauls malitious resolution against him and the Lords of Keylahs treachery if hee should trust vnto them So againe Dauid is assured of victory by the iudgement of Vrim and I Thummim if he would follow the Amalakites that had burnt Ziglag 4 Such Priestes as these were to bee absolutely obeyed in answeres thus giuen from the mouth of God And it is most probable that the parties whom these answeres did concern had perfect notice of the Reuelation made to the Priests howsoeuer the truths of such answeres being confirmed by experiment in those dayes they were to vndertake what the Priests appointed and to obey his aduice at least by cautelous obedience vntill the euent did proue the truth But neither was this certaine manifestation of Gods will so absolutely promised vnto the Priests but not liuing according vnto the direction of Gods law hee might faile in his Oracles Nor was this peoples prerogatiue aboue others without all limit that if they liued no better then others did they should as often as they asked counsell of God infallibly know whether the answere were from him or no albeit there were no defect in the Priest For this reason the Lord answered not Saul when hee asked counsell of him neither by dreames nor by visions nor by Vrim nor by the Prophets for Saul was now cast off by God not willing to vouchsafe

Priestes definitiue sentence What construction then can any Iesuite make of these words A diuine sentence shall bee in the lips of the King his mouth shall not transgresse he saith not in execution of iudgement giuen by the Priests but in iudgement giuen by himself seeing it is an abomination to Kings to commit wickednes for the throane is established by iustice And againe Righteous lips such the Priests should as and might haue beene but vsually were not are the delight of Kings and the King loueth him that speaketh right things This place if wee respect either the abstract forme of precept or plenitude of Gods promise for abiliment to performe it is more plaine and peremptory for the Kings then any can bee brought for the high Priests infallibility in giuing definitiue sentence yet doth it not necessarily inferre Kings shall not but rather shewes that they should not or that they might not at any time erre in iudgement so they would stedfastly follow those rules which God had prescribed them For when God saith A diuine sentence shall bee in the lips of Kings this speech doth no more argue a perpetuall certainety in giuing righteous sentence then if he had said A corrupt or erroneous sentence shall not be in the lips of Kings or his mouth shal not transgresse in iudgement For as that which God saith shall not be done oftimes is done so may that which God saith shall bee done bee oftimes left vndone Who is hee then would make this collection God saith Thou shalt not steale that is no man shall steale ergo there can be no theeues no theft committed yet is our aduersaries collection as foolish The Priests lips shall preserue knowledge Ergo they cannot erre in giuing definitiue sentence or againe The spirit shall lead you into all truth they shall be all taught of God therefore the Church shall be infallibly taught by the spirite and shall as infallibly teach others liue they as they list 6 These places shew what should bee done and what God for his part will infallibly performe so men would be obedient to his word but neither doe these or any of like nature include any infallibility of not erring without performance of due obedience in practise of life nor doe they necessarily conclude that men alwayes shall performe such obedience The most which they inferre is this that Gouernours by duety are bound to performe that performing such obedience in practise of life they might bee freer from error in their doctrine or definitiue sentence And it was abstinence and integrity of life that was to preserue sincerity of iudgement in Princes as well as Priests lips for which reason Princes had their precepts of temperance answerable to those rules prescribed for the Priests So Salomon teacheth kings Giue not thy strength vnto a woman nor thy wayes this is to destroy Kings it is not for Kings O Lemuel it is not for Kings to drinke wine nor for Princes strong drinke lest he drinke and forget the decree and change the iudgement of all the children of affliction This place euidentlie shewes that if their Princes were of riotous or intemperate liues they had no promise that they should not peruert the iudgement of the children of affliction The Conclusion hence arising is all the places that can bee brought either for the King or Priests authority rather shew what manner of men they should be both in life and iudgement then assure them of any infallibility of iudgement if they be dissolute in life This was a point neuer dreamt of by any before the Popes notoriously infamous liues did discredite the titles of sanctity and infallibility which from a conceit of their predecessors integrity they haue vsurped and inforced their parasites to frame a distinction of sanctity in doctrine separated from sanctity in life 7 It is questionable whether both Priestes and Princes of Iudah had not an extraordinary priuiledge aboue all other nations both for being infallible in their definitiue sentences whilest they liued according to the lawes which God had giuen them and also for their more then ordinary possibility of liuing according to such lawes Gods blessings as is most probable in both these respects were extraordinary vnto their Princes and Priests yet not so infinitely extraordinary that either of them might without presumptuous blasphemy hope for ordinary integrity such as the more ciuill sort of heathens had much lesse for any absolute infallibility if they were extraordinarily wicked in their liues or vnfaithfull in their other dealings Euen the peoples wickednesse did impaire the force and vertue of these extraordinary blessings promised to their Kings and Priests God gaue them priests as well as Princes in his anger such as should be plyable to their humor not such as should infallibly direct them against the suggestions of the world and flesh for their spirituall good So that these gracious promises both for their spirituall and temporall gouernors sincerity in iudgement did depend in part vpon the condition of this peoples life 8 The vsuall Prouerbe was most true though the words thus inuerted like people like Priests Thus did the wise sonne of Sira●h interpret Gods promises both to Priest and Princes Because Phineas the sonne of Eleazar had zeale in the feare of the Lord and stood vp with good courage of heart when the people were turned backe and made reconciliation for Israel therefore was there a couenāt of peace made with him that hee should be the chiefe of the Sanctuarie and of his people that he and his posterity should haue the dignity of the Priesthood for euer And according vnto the couenant made with Dauid that the inheritance of the Kingdom should remaine to his sonne of the Tribe of Iudah so the heritage of Aaron should bee to the onely son of his sonne and to his seed God giue vs wisdome in our heart to iudge his people in righteousnesse that the good things that they haue be not abolished and that their glory may endure for their posterity 9 For what wee haue said it is most euident that the precepts inioyning obedience vnto ciuill Magistrates are as large ample as any can be found for obedience vnto spirituall gouernours and what limitations soeuer the one did the other might admit during the time of the Law The promises of Gods extraordinarie fauour for directing both in their proceedings were equall to both alwayes conditionall in both cases 10 As for this Law Deut. 17. the very nature of the Text and circumstances annexed thereto inferre no more then this That God would haue a supreame Tribunall amongst the Israelites wherein all con●rouersis which could not be ended in inferiour Courts were to bee finally determined lest priuate contentions might grow to publike dissentions or wranglings for petty damages turne to the ouerthrow of the state by disturbance of common peace It may bee admitted then that absolute obedience is here enioyned but not