Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	apostle_n	church_n	infallible_a	3,288	5	9.6976	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

together g●oweth unto an holy Temple in the Lord. As the ground stone in the corner because it beares up the joynts couplings of the whole edifice is therefore the chief stay thereof So Christ upholds the chief weight of his Church because he is a prop unto the salvation of every soule therein as a Prophet by his word as a Priest by the satisfaction and merit of his sacrifice and by his constant and uninterrupted presentation thereof unto his Father in his intercession and as a King by his power and spirit But now the chief corner stone though it be a foundation stone yet it is but a part though a principal part of the foundation But now Christ is not only a principal but the total sole and entire foundation of his Church that is of her salvation 1 Cor. 3.11 for other foundations can no man lay then that is laid which is Jesus Christ Acts. 4.12 Yea but the Prophets and Apostles are at least a secondary and ministerial foundation Ye are built upon the foundation of the Apostles and Prophets Jesus Christ himselfe being the chief corner stone Ephes 2.20 But 1. Some here by foundation understand Christ himselfe who is said to be the foundation of the Prophets and Apostles objectively the fundamental object of their doctrine the foundation which they laid in their ministry both by preaching and writing But suppose 2. that these words the foundation of the Prophets and Apostles be as Estius saith expounded intransitively and thus paraphrased which is the Prophets and Apostles Why then the Prophets and Apostles are taken not in regard of their persons or successours but metonymically in regard of their doctrine which they left behind them in scripture for they declared it with such infallible certainty as that it is unto the Church a doctrinal foundation and serveth as an instrument to lay every Believer on the personal foundation Christ Jesus But 2. I shall prove the sulness of each of his offices his Prophetical his Priestly his Kingly office 1. There was in him a fulness of the Prophetical office Mal. 3.1 He is the Angel or messenger of the Covenant to wit of grace and reconciliation the chief Ambassadour from the Father for the revelation offer and confirmation thereof unto the Church He is the Apostle of our profession the Gospel Christian doctrine faith or Religion which we profess and he is so tearmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he is the supreame of all the Ambassadours whom his Father hath sent for the promulgation thereof Thus also is he tearmed by way of eminency the faithful and true witness Revel 3.14 Because he alone hath fully and effectually revealed the truth and will of God by himselfe and his ministers He is the word of the Father because he alone hath fully disclosed his mind Math. 23.8,10 One is your master even Christ he only teacheth with authority and efficacy and therefore he alone hath the mastership amongst all the teachers of the Church between whom there is a brotherhood and equality One is your-master Christ and all yee are Brethren No Teacher is an under master unto other Teachers One part of Christ's pastoral office is his Prophetical office to feed his sheep with the sound and saving doctrine of his word to make them to lie down in green pastures to lead them beside the still waters Psal 23.2 And the pastoral office agreeth unto him in all fulness ' He is the one shepherd Eccles 12.11 The chief shepherd 1 Pet. 5.4 The great shepherd of the sheep Hebr. 13.20 2. There was in Christ a fulness of the Priestly office such an unspeakable superexcellency of Priesthood as is incommunicable unto any other of the Sonnes of men And therefore the Apostle Paul stileth him emphatically a great high Priest Heb. 4.14 an High Priest of good things to come chap. 9. vers 11 an High Priest over the howse of God chap. 10. vers 21 the High Priest of our profession chap. 3. vers 1 a Priest for ever after the order of Melchisedech Heb 7.17 he hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 7.24 an intransmissible Priesthood which passeth not from one unto another as it is varied in the margent which cannot pass from his own person unto any Successours or Vicars and Substitutes 3. And lastly there was in him a fulness of the Kingly office The government to wit of the Church shall be upon his shoulder Isai 9.6 and that this Government is supreame and regal is plaine by vers 7 where it is described to be upon the Throne of David and upon his Kingdome He is the Lord of the vine-yard Math. 21.40 He is in his howse not as a Servant but as a Sonne that is as Lord and master Hebr. 3.5,6 He is the King of Saints Revel 15.3 He is Michael the great Prince which standeth for the Children of his people Dan. 12.1 and 7.14 Christ is the Lord of all Acts. 10.36 that is as appeares by the foregoing verse of all that in every nation feare God and worke righteousness He is the Lord as of all persons so of all ordinances in his Church The Sonne of man is Lord even of the Sabbath day Math. 12.8 All things are dilivered unto me of my Father Math. 11.27 that is as Beza restraines the place all things appertaining unto the salvation of the Elect And indeed this his restriction is warrantable by the particular instance which he brings for examplification of this general Neither knoweth any man the Father save the Sonne and he to whomsoever the Sonne will reveale him The Sonne only hath delegated unto him from the Father authority to call and enlighten the Elect and reveale the Father unto them This fullnesse of Christs Kingly office is set forth in Scripture by his Head-ship over his Church for as head he hath such a full influence upon his Church internall and externall as that he needeth no viceroy no ministeriall or visible head on earth And that to be head of the Church is a dignity proper unto Christ and incommunicable unto any other the incomparable Cartwright proves as by others so especially by these two following arguments in his confutation of the Rhemist annotations on the New Testament pag. 487. 1. By the same reason that you may give this title of head unto a meere Man you may also give him the name of the first begotten of all creatures and the first begotten of the dead considering that the Apostle fastneth this unto the Crowne of our Saviour Christ as well as he doth the other Col. 1.15,18 2. This is further strengthned by the demonstrative Article whereby the Scripture is accustomed so to appropriate a thing unto one that it shutteth forth all other from communication therewith for when he saith that he is the head it is as much as if he would say he and none other Col. 1.18 This fullnesse of Christ's Kingly office is further signified by his power of the keyes

inherent in it but by the power and Spirit of Christ concurring with it actuating applying and mightily enforcing of it In Isa 53.1 The Gospell is refer'd to the Prophets and Apostles in regard of ministry and dispensation our report but it is refer'd to the Lord only in point of efficacy and operation the arme of the Lord. Upon the Lord Christ therefore let us depend and to him let us repaire for the successe thereof which brings me to the last particular Fifthly Ministers and people are in the ordinances of Christ all acts of worship to do all in the name of Christ that is with invocation of his name calling upon the name of God through his mediation and this to be included in the phrase as it is used Col 3.17 is the consent of most interpreters on the place by this it is that as all creatures and actions in generall so all ordinances in a more speciall and peculiar manner are sanctified unto us How can we with any probability expect a blessing from Christ upon our publique assemblies on the Lords day when we rush unto them from our beds or worldly businesse without so much as imploring such a blessing in our families or closets If we do not seeke Christ in our home devotions in a way of preparation unto our publique I believe we can hardly be said to be gathered together in his name according to the full import of the expression and without this it will be but presumption to flatter our selves that Christ will be in the mid'st of us Doth a minister preach in the name of Christ when he doth not before hand so much as open his mouth for Christs assistance in his study and concurrence in his pulpit Do people heare in the name of Christ when all the weeke long they do not put up so much as one petition unto him to enable their minister for his worke and to blesse it unto them And if we do not meet together in the name of Christ we may justly feare that Christ will be a stranger unto our meetings Lastly This fulnesse of Christs office bespeakes our due respects it challengeth faith in him obedience unto him and worship of him All Saints should obey the King of Saints the members of the Church should follow the full direction of their head both inward and outward servants should be ruled by the sonne and Lord of the family sheep should be guided by their shepherd the stones in the spirituall building should be regulated unto the foundation Not to hearken unto the messenger of the Covenant how can it be interpreted any other then a refusall of the Covenant To slight the high Priest of our profession what is it but a vertuall renouncing of the Christian religion To be disobedient and disloyall unto the King and head of the Church what is it but an interpretative disclaiming of his soveraignty over the Church Consider the Apostle and high Priest of our profession Christ Jesus Heb. 3.1 The Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Pareus noteth is very emphaticall for it signifies not barely to understand apprehend or behold a thing but farther with very great and earnest endeavour to bend and apply the mind unto the consideration of a thing to consider it diligently and heedfully Consider the Apostle and high Priest of our profession is as much as ponder the perfection of Christs office with all possible diligence and attention with all your heart and minds But now words of knowledge in Scripture imply the affections and practice Consider the Apostle and high Priest of our profession that is attentively and deeply weigh the fulnesse and dignity of his calling and accordingly feare love worship serve and obey him Give him all honour and glory throw all your faith and hope upon him seeke for your salvation only in him and carefully decline all offence of him The Apostle Peter having proved 1. Epistle Chapt. 2. vers 6. out of the Prophet Isaiah that Christ is the chiefe corner stone elect and precious which God hath laid in Zion the spirituall house of his Church he inferreth hereupon vers 7. that he is of great price and excellency unto every believer unto you therefore which believe he is precious Here the abstract 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for the concrete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the putting of Abstracts for their Concretes usually encreaseth and heightneth a matter and puts weight and an emphasis upon it Vnto you that believe he is an honour that is he is or should be very honourable and exceeding precious in your eies and indeed whom should we esteeme reverence and honour if not the foundation of our salvation that by the faithfull and full discharge of his office upholds every one of our soules from sinking into the very bottom of hell and damnation Can we have too high an estimate of such a person Who would not come unto him and by faith leane upon him Saint Peter exhorts hereunto and backs his exhortation with many motives He is a stone a chiefe corner stone vers 4 6. and therefore you may safely rely upon him He is a living stone a vitall foundation and therefore quickneth whom he will Joh. 5.21 He maketh every member a lively stone Those therefore that are not built upon him are spiritually dead and livelesse Indeed not only the Jewes but the generality of men reject all his offices refuse to build and rely upon him But though he be disallowed of men he is chosen of God God from all eternity designed him unto this office of foundation and in the fulnesse of time actually called sent sealed sanctified qualified and enabled him for execution thereof He is a stone as of great strength so of great price also he is a precious stone precious in regard of the infinite dignity of his person precious in respect of the incomparable value of his satisfaction and merit and precious also in regard of the riches of the gifts and graces wherewith his humane nature was adorned Thus you see that here is stability an enlivening efficacy the decree and call of heaven unspeakable beauty and excellency inviting to come unto Christ come unto him because he is a stone a living stone a stone chosen by God a precious stone You may see farther how that by coming unto him great and ineffable benefit comfort and honour will redound unto us It will be a profitable a comfortable or honourable Course 1. Then it will be very beneficiall and advantageous unto us if we come unto him as unto a living stone we shall as lively stones be built up a spirituall house v. 5. for an habitation of God through the spirit Ephes 2.21 And without dependance upon him as our foundation by faith there will be no place and existence for us in the spirituall structure 2. It will be very comfortable unto us Behold I lay in Zion a chiefe corner stone and he that believeth on him

Priests bearing the names of the children of Israel upon his two x Quod verò spectat usum Ephod seu amiculi debuit reliquis vestibus summi Sacerdotis superindui eidem pectorale inseri in gemmis quae humero aptarentur habere nomina duodecim filiorum Israel ut significaret Christum Ecclesiam ejusque membra omnia semper in memoria habere etiam obverso tergo propter amorem ardentissimum quo eos prosequitur ac propter ipsos coram Deo semper apparere Heb. 7.16 Rivet in locum shoulders for a memoriall as well as on his breast plate ver 12. His heart is towards them when his face is not I shall close all these testimonies with that of the Apostle Paul Ep. 3.18,19 then which no one place of Scripture more fully expresseth the transcendency of Christs love unto us 1. Vers 18. He ascribes unto Christ's love one dimension more then Naturalists attribute unto bodies not onely length breadth depth but also height a Dickson in locum Length in regard of it's eternity breadth in respect of it's extent unto all ages and orders of men unto the Catholique Church scattered over the face of the whole earth depth in regard of it's condescension unto a deliverance of us out of an abysse of sinne and misery Height in regard of it's exaltation of us unto an heavenly happinesse Aquinas as Estius informeth mee thinkes that the Apostle here alludeth unto Job 11.8,9 It is as high as heaven what canst thou doe Deeper then Hell what canst thou know the measure thereof is longer then the earth and broader then the sea But now in vers 19. we have this immensity of Christ's love set forth more plainly The love of Christ passeth knowledge that is cannot be perfectly fully and exactly knowne either by men or Angels The Apostle thinks b Videri potest Apostolus respice real Gnosticos qui hoc superbo nomine sese nuncupaverunt à scientia quam sihi peculiariter venditabant utitur enim vocabulo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Atqui longè majus est scire charitatē Christi ●…pote quae universam Gnosticorum omniúmque Philosophorum scientiam excedit quia mysterium charitatis Christi quâ semetipsum pro nobis tradidit in cor hominis cujusquam non ascendit sicut in genere de hujusmodi mysteriis sapientiae Christianae testatur Apostolus 1. Cor. 2.9 Estius seems to have regard unto the Gnosticks who called themselves by this proud name from that knowledge which they pretended unto above others To take them off from this overweening conceit the Apostle tels them that the love of Christ is so incomprehensible as that it surpasseth all the capacity of our wits fully to conceive it in our minds and therefore it is able to puzzle and non-plus them and all others that vainly boast a knowledge of darke and hidden mysteries Unto these testimonies I shall adde two other arguments of the fulnesse of Christs love 1. The freenesse of it And 2. the unmeasurablenesse of it's fruits or effects 1. The absolute freenesse of it It was neither for his advantage as an end nor for our deservings as a motive He first loved us 1 Joh. 4.19 While we were sinners Christ died for us Rom. 5.8 When we were enemies we were reconciled unto God by the death of his Sonne vers 10. As it is unmerited so secondly its fruits and effects to wit his purchase and application of our redemption are unmeasurable by our understandings here in this life 1 His purchase of our redemption not by corruptible things as silver and gold but with the precious bloud of Christ 1 Pet. 1.18,19 did so farre exceed humane reason as that it became thereunto a rocke of offence Greater love saith our Saviour hath no man then this that a man lay downe his life for his friend Joh. 15.13 But he himselfe hath given us a greater expression of his owne love He hath laid downe his life for enemies for traytours and rebels and besides this life that he laid downe cannot be equalled by the lives of the greatest of all the sons of men For it was the life of the Son of God and therefore of peerelesse and inestimable value 1 Joh. 3.16 2. As for his application of our redemption if we endeavour to search it unto the bottome it will be found farre to surmount humane reach Is not the originall of it our election one of the most mysterious points in all Divinity are not the parts of it vocation justification adoption sanctification glorification all matters of perplext difficulty Alas how endlesse intricate are the disputes of most learned Theologues touching their nature order and distinction And we should but flatter our selves to expect a decision of these disputes fully and clearely satisfactory as long as we remaine cloathed with corruptible flesh To make now some briefe application of this fulnesse of Christ's love unto us 1. It yeilds abundant consolation unto all true believers That may be said of them which was prophesied of Naphtali Deut. 33.23 They shall be satisfied with favour and full of the blessing of the Lord. The earth is full of the goodnesse of the Lord Psal 33. ●5 Therefore much more the Church Riches of patience long suffering and forbearance are extended unto vessels of wrath Rom. 9.22 Rom. 2.4 therefore undoubtedly the c Divitias gloriae pro gloriofissimas Hebraismus Pareus riches of glory that is glorious grace or the most glorious riches of grace Rom. 9.23 shall be heaped and poured upon vessels of mercy If Christ as a private person out of Charity unto the humane nature as * Dr Twisse some hold did commiserate the impenitent Jewes and wept over them Luk. 19.41 O then what yearning of bowels what tendernesse of compassion is there in him by vertue of his office as he is mediator towards those whom his father hath given him If our hearts be sad and disconsolate our spirits weary wounded and heavy laden with the sense of sinne Why Christ's love saith the Church is better then wine Cant. 1.2 Wine is a very comfortable creature making glad the heart Psal 104.15 and the life merry It maketh the needy and those that are of heavy heart to forget their poverty and remember their misery no more Prov. 31.6,7 and therefore may very well by a synecdoche be put for all worldly delights The words then may be thus paraphrased Thy love is sweeter more comfortable pleasant and rejoycing the heart then the choicest of earthly pleasures If we are assayled by our Corruptions within by temptations afflictions and persecutions without why Christ's love is a banner over us animating us to quit our selves as becommeth the souldiers of the Lord of Hosts for the use of a banner standard or ensigne is as to draw and keepe souldiers togeither Isay 5.26 and 11.10 So also to encourage them Psal 60.4 thou hast given a

per eam fit ut illa gratia conjuncta sit aliquo modo divinae personae dici potest ex hac conjunctione habere hanc gratiam quendam infinitum valorem dignitatem non quia illi addatur aliquid Physicum vel reale distinctum ab ipsa a persona divina seu ab unione humanitatis ad ipsam nihil enim hujusmodi fingi aut excogitari potest sed quia secundum moralem aestimationem quandam dignitatem excellentiam habet ex hac conjunctione Sicut humanitas ipsa infinitam dignitatem habet ex unione sicut operationes Christi ex eadem radice seu coniunctione habent infinitum valorem in esse meriti Illa enim unio ad verbum quasi elevat et nobilitat quicquid illi conjungitur iuxta uniuscujusque modum capacitatem Unde quia opus bonum est meritorium dat illi infinitum valorem in illo ordine quia opus paenale est satisfactorium dat illi infinitatem in genere satisfactionis quia ergo gratia ex propriâ ratione habet facere gratum dilectum ideo per hane unionem accipit quandam dignitatem valorem ratione cuius censetur facere infinite gratum hoc est habere quandam infinitatem in esse gratiae in ordine ad unionem Quod rectè per effectus declaratur nam hinc habet quod sit proximum principium infiniti meriti quamvis enim gratia unionis fit principalis radix huius quantitatis in merito gratia tamen habitualis est veluti proximum principium ejus Et hinc etiam habet ut possit influere in infinitos homines nam ad omnes potest extendi fructus eius etiamsi in infinitum multiplicarentur ibid. in tert part Thomae t. 1. disp 22. sect 1. that the grace of Christ may be considered either absolutely or relatively 1. Absolutely intrinsecally really and Physically as it is in it's selfe so it is finite communicating unto his soule though a great yet but a finite beauty and perfection and rendring it proportionate but unto a finite weight of glory 2. Relatively as referred unto the grace of union as conjoyned unto the divine and infinite person of the sonne as it is the grace of the son of God And so it is in some sort infinite not as though by this conjunction there were imparted to it any physicall and reall perfection onely according to the morall estimation of things it receiveth thereby a dignity and excellency answerable to that of the person an infinite dignity and excellency For union of the manhood unto the divine person nature in that person relatively ennobleth and exalteth whatsoever belongeth unto the humane nature in manner and measure suitable to its nature and capacity Hence its bloud was the bloud of God it 's obedidience and sufferings the obedience and sufferings of God and therefore infinitely satisfactory meritorious its grace and vertues the grace and vertues of God himselfe and so consequently however in esse reali ' of a finite nature yet they were in esse morali of an infinite worth and value able to be the ground of an infinite merit and the principle of influence upon an infinite number of men Having done with the explication of the point I shall in the next place goe on to the second thing I proposed the confirmation of it And here to cleare and confirme what we have by our Apostle ascribed unto our blessed Saviour I will 1. prove it to be so and then demonstrate why it is so 1. That it is so is apparant by sundry places of holy Scripture out of which I will cull only those that seeme to me most pregnant and pertinent 1. Of the purity and fulnesse in Christs grace holinesse there were divers types in the ceremoniall law of Moses 1. The curious embroidery and glorious Cherubims of the vaile Exod. 26.31 And thou shalt make a veile of blew and purple and scarlet and fine twisted linnen of cunning worke with Cherubims shall it be made 2. The separation of the Nazarites Numb 6. 3. The Altar of burnt offerings which was stiled most holy Exod. 29.37 or the holy of holies or holinesse of holinesses 4. The Altar of incense that was to be overlaid with pure gold that had no drosse and to have a crowne of gold round about and therefore called the golden Altar Numb 4.11 5. The perfection required in their sacrifices Their burnt offerings of the heard and the flocke were to be males without blemish Levet 1.3,10 and Chapt. 23.10 If their burnt offerings were of fowles the crop of it with the feathers were to be pluckt away and cast besides the Altar Levit. 1.16 Their meat-offerings were to be without leaven Levit. 1.11 which figured sin Luk. 12.1 Math. 16.6,12 1 Cor. 5.8 Their peace-offerings also were to be unblemished Levit. 22.20 The heifer of whose ashes the water of separation was to be made was to be red without spot wherein was no blemish and upon which never came yoake Numb 19.2 And so might aptly typify Christ who as he was red in regard of his bloudy passion so he was also of an unspotted and unblemished holinesse and altogether free from the bondage of any sin whatsoever The two Lambs that were to be offered day by day for a continuall burnt offering were to be without spot Numb 28.3 The Paschall lamb also was to be without blemish Exod 12.5 and these prefigured Christ A lambe without blemish and without spot I Pet. 1.19 that is without sin and exclusion of sin in intellectuall creatures argueth a fulnesse of grace and holinesse We may then conclude that Christs holinesse was full and perfect because it was blemishlesse and spotlesse 6. The unblemishednesse required in all the Priests that ministered in the sanctuary Lev. 21. à vers 17. usque ad vers 24. 7. The holy anoynting oyle described Exod. 30. v. 23 24. c. the precious oyntment that ran downe upon Aarons beard the high Priest that went downe to the skirts of his garments Psalm 134.2 Unto this we may adde 8. the holy garments and ornaments of the high Priests 1. His white and linnen ones which were peculiar unto the day of attonement Lev. 16.4 2. His rich and glorious ones which he wore in his ordinary service that were for glory and beauty Exod. 28.2 described at large throughout that whole chapter But to speake particularly of one singular ornament of the high Priest the Vrim and the Thummim the grammaticall signification of which is lights and perfections It was to be put in the breast-plate of judgment upon the high Priests heart when he went in before the Lord Exod. 28.30 And herein he was a type of Christ the true high Priest that stood up with Vrim and Thummim Ezra 2.63 Gods holy one with whom his Vrim and Thummim light of knowledge and perfection of purity were alwaies to be Deuter. 33.8 Two things are here typified