Selected quad for the lemma: conscience_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	bind_v	law_n	prescribe_v	1,060	5	9.9803	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69013	A sermon preached at Hampton Court before the Kings Maiestie, on Tuesday the 23. of September, anno 1606. By Iohn Buckeridge, D. of Diuinitie	Buckeridge, John, 1562?-1631.	1606 (1606)	STC 4002.5; ESTC S118735	17,733	45

A SERMON PREACHED AT Hampton Court before the Kings Maiestie On Tuesday the 23. of September ANNO 1606. By IOHN BVCKERIDGE D. of Diuinitie ¶ IMPRINTED AT London by ROBERT BARKER Printer to the Kings most Excellent Maiestie A SERMON PREACHED AT Hampton Court before the Kings Maiestie on Tuesday the 23. of September 1606. ROM 13.5 Quapropter necesse est subijci non solùm propter iram sed etiam propter conscientiam Wherefore you must needs be subiect not onely for wrath but also for conscience THese wordes are a conclusion of this discourse of the Apostle concerning the obedience of Christians towards their superiors The processe of which Scripture is grounded vpon many reasons 1. ab Authore from the first founder and Author of all power Omnis potestas est à Deo All power is of God to whom in himselfe and in his ordinance all creatures must be subiect wherein although it sometime happen That Potens the Ruler is not of God as the Prophet saith They haue raigned and not by me And likewise modus assumendi the maner of getting kingdomes is not of God alwayes because it is sometimes by sinfull meanes yet potestas the power it selfe is euer from God The 2. à bono Ordinis from the good of Order and the Lord calls himselfe The God of Order not of confusion And Ordo est vniuscuiusque bonum Order is the good of euery creature with whom it is better not to be then to be out of order And potestates quae sunt à Deo ordinatae sunt The powers that are of God are ordeined or ordered The 3. is à malo culpae to disobey God in his ordinance is a sinne He that resisteth resisteth the ordinance of God The 4. is à malo poenae they that disobey acquirunt not onely accipiunt do not onely receiue for their deserts deseruedly but willingly pull vpon themselues damnation temporall in which God is more quicke to reuenge the wrong and Treasons committed against his Lieutenants and Viceroyes then the greatest sinnes against himselfe And also eternal as is manifest in Chore Dathan and the rest that went downe quicke to hell And non est damnatio sine peccato ther 's no damnation but for sinne The 5. is à bono societatis from the good of Peace Protection Iustice Religion and the like which man receiues by gouernment He is Gods minister for their good If he be a good Prince causa est Hee is the cause of thy good temporall and eternall If an euill Prince occasio est He is an occasion of thy eternall good by thy temporall euill Si bonus nutritor est tuus Si malus tentator tuus est If he be a good King he is thy nourse receiue thy nourishment with obedience If he be an euill Prince he is thy tempter receiue thy trial with patience so ther 's no resistance either thou must obey good Princes willingly or endure euill tyrants patiently The 6. is à signo from a signe tributa penditis or praestatis not datis You pay tribute custome and Subsidies of duetie and Iustice You giue them not of courtesie and they are stipendium Regis not praemium they are the Kings stipend or pay not his reward Ministri Dei sunt in hoc ipsum seruientes They are Gods ministers seruing for that purpose Not to take their owne ease and pleasure but to gouerne others Waking when others sleepe and taking care that all men else may liue without care All these Arguments the Apostle in the wordes of this text concludes with an Ideo Wherefore Because all powers are of God Because all powers bring with them the good of order Because it is a sinne to disobey Because iudgement and damnation temporall and eternall is the punishment of this sinne Because gouernment is the meanes to enioy all the benefits of life Because Kings are hired by tribute and custome by gouerning to serue their seruants and subiects Ideo necessitate subditiestote Therefore you must be obedient of necessitie not onely for wrath but also for conscience sake Wrath is forum externum that externall court that contaynes all outward arguments à praemio poena from reward and punishment of God and man Non sine causa gladium portat he caryes not the sword in vaine he is to reward or punish And this is the seruants and hirelings argument which keeps base affections within compasse and prepares the way to charitie it selfe Vt seta filum introducit as the needle or brissell brings in the thred wherein although he that obeyes for wrath hath not the vertue of obedience and so bene non agit quia ex voluntate non agit He doeth not well because he doeth not with his will or from the heart yet quia bonum agit timor seruilis bonus est Because the act of obedience is good and a politicall vertue this seruile feare for wrath is good proceeding sometimes from the holy ghost and of great consequence in Church and Common wealth Conscience is that forum internum that inward Court wherein God sits and either by the principles of reason or by the lawes of the holy ghost gouernes and iudges all our actions done or to be done and either accuseth or excuseth It is Iudicatorium rationale not an affectionate or wilfull but a reasonable Iudge It is Liber animae ad quem emendandum scripti sunt omnes libri It is the booke of the soule for the examining and amending where of all bookes were written In which are registred all our thoughts wordes and deeds what wee haue done what we must receiue and whither wee must goe to heauen or hell and when wee must leaue all other bookes this booke will not leaue vs but bring vs to Gods tribunall where it shall be laid open and iudge vs. Haec est priuata lex hominis this is euerie mans priuate law against which whosoeuer doeth any thing sinnes And therefore in some cases Conscientia etiam erronea ligat An erroneous conscience doeth bind The processe of this conscience is by way of Syllogisme The proposition is framed by the Synderesis of the soule which cannot be deceiued All good is to be done all euill is to be auoyded The Assumption is the discourse of reason and therfore many times is erroneous This is good or this is euill The conclusion is the collection of cōscience Therefore this is to be done or that is to bee auoyded Wherein because the discourse of reason being erroneous makes an erroneous conscience therefore that the lawes of men be not exorbitant it shall be needfull to prescribe certaine rules or causes that must concurre in all lawes Ciuil and Ecclesiastical that they may bind the conscience First there must be materia debita a due matter that is iust and lawfull or els indifferent in it selfe for in things simply good or euill which are commanded or forbidden by God and Nature No man hath