Selected quad for the lemma: conscience_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	damnation_n	power_n	resist_v	1,009	5	9.6140	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A97309	The whole body of Christian religion, by Hieron. Zanchius. Translated out of Latine by D. Ralph Winterton.	Zanchi, Giralamo, 1516-1590.; Winterton, Ralph, 1600-1636.	1659 (1659)	Wing Z7; Thomason E1897_1; ESTC R209936	137,419	420

accord in ceremonies or some point of doctrine with us 9. To make a separation from the Churches for every kinde of errour or by reason of the bad life of some persons 10. To maintain that where the true doctrine right manner of worship and pure administration of the Sacraments is excluded there is notwithstanding a true and Apostolical and pure Church because a continued succession of Bishops from the times of the Apostles can be demonstrated therein and contrarily to deny those to be true Churches which although they retain the pure doctrine the Sacraments intire and the right discipline yet cannot shew a personal and uninterrupted succession and continuation of Bishops 11. That the authority of any Bishop as such does extend beyond those things whereunto he is called by Christ 12. That the Church ha's authority to alter something in the holy Scripture or to dispense with the commands of God or frame new lawes binding the conscience 13. That it is not lawfull for Ministers of the Word to contract matrimony or at least to marry twice 14. That it is not lawfull for Ministers to receive a certain stipend 15. That it is lawfull to use an unknown tongue in the Church though no interpretation be added 16. That besides God and Jesus Christ the Mediatour it is lawfull for men to call upon Saints departed and to direct prayers and the sacrifice of thanksgiving to them 17. That it is not lawfull for Christians during the Fast of Lent and certain other daies to eate some kinds of food 18. That the Church does well in praying for the Soules of persons deceased that they may be delivered from fire of Purgatory CHAP. XXVI Having spoken of the first sort of men whose Ministry God useth in the government of the Church namely of Ecclesiastical Ministers their functions and other matters appendant there unto it remaineth that we deliver in brief what our belief is concerning the other viz the civil Magistrate For the Lord is wont to make use of his Ministry also especially if he be a Christian for the protection and preservation of his Church DOCTRINE I. That every Magistrate whither godly or wicked is from God and that therefore no Magistrate is simply to be resisted WE believe that every Magistrate as well wicked as godly is from the Lord God and that he is the Minister of God a 1 Pet. 2.14 sent for the punishment of evil doers and the praise of them that doe well and that in that respect he is to be b Rom. 13. ● 5 7. feared and honoured and obedience given to his commands as farre as may be with a good conscience and without transgressing the divine law and that not onely out of fear but also for conscience sake because God commands it so that as he is the Minister of God he is not to be resisted because c Rom. 13.2 5. Whosoever resisteth the power resisteth the Ordinance of God and God himself DOCT. II. That the Magistrate is not to be obeyed when he commands any thing contrary to the will of God NEverthelesse if the Magistrate injoyns us any thing contrary to his will by whom he is sent and whose Minister he professeth himself to be we do not doubt with the Apostles but that we ought to deny obedience unto him and say d Acts. 5.29 We ought to obey God rather then men since such a Magistrate is not the Minister of God in that particular Wherefore a Rom. 13.5 if it behooveth us to be subject to obey the Magistrate for conscience sake and not onely out of fear then we conclude that in whole we cannot obey for conscience sake therein we ought not to obey for fear In other matters we know that b Rom. 13.2 he that resisteth the power resisteth God and receiveth damnation to himself DOCT. III. That we ought to pray for all Magistrates that they may faithfully discharge their duties and what the duty of every Magistrate is MOreover because it is the duty of every free Magistrate both in making of laws pronouncing of judgements and likewise in punishing offences to use all care and diligence that their subjects live according to virtue and nature and the laws of God the summe whereof is that c Tit. 2.12 we live soberly and so chastly and decently righteous and so quietly with our neighbour and godly in this present world and that they cannot perform this duty of themselves unlesse they be indued by God with the knowledge thereof and a Phil. 2.13 stirred up both to will and to doe therefore what we our selves do by the precept of the Apostle the same we teach others to do also namely that they pray for the Magistrates whatever they be that they may become both willing and able to acquit themselves of their charge that thereby wee may lead a quiet and peaceable life in all honesty and godlinesse that is that we may live commodiously and in peace together that the honour of the publick be regarded and true piety and religion maintained and promoted DOCT. IV. That it is the chief duty of a Christian Prince to undertake the care of Christian Religion BUt if the Magistrate be a Christian and godly person we believe that it does especially belong to him to take a peculiar care of the Christian Religion besides their indeavours for the publick and civil benefit and maintaining the peace honour of the society over which he is placed seeing the Lord hath made him keeper of both Tables and commandeth him that as a Prince a Ios 18. he alwaies have the Law in his hands that he may as well b Deut. 13.5 punish idolaters blasphemers false prophets seducers c. As murderers and adulterers and this according to the examples of the godly Kings in Israel and the Christian Princes Constantine Valentinian Theodosius Iustinian and others abundantly confirming the same who according to the command of God did serve the Lord not only as private persons but as Kings as St. Austin hath most prudently observed concerning their duty out of the second Psalm and expounded the fame Epist 50. Ad Bonifacium Comi●em Tom. 2. DOCT. V. That the duty of a godly Prince is twofold and wherein the first part thereof consists MOreover seeing the duty of a pious Prince that is of such a Magistrate as hath a free power over any people and authority to institute or reform religion in his jurisdiction which he owes to Christ and the Church is twofold whereof one consists in things pertaining to religion and the other ha's regard to to the persons under his jurisdiction and subject unto him We believe as to the first that it is his duty in the first place to take diligent care that religion be established or being established be preserved pure in his principalities or kingdome or if corrupted that it be restored and reformed and this according to the pure Word of

performance of those things whereunto they are called a Matt. 28.19 to preach the Gospel b 1 Cor. 12.10 to expound the holy writ according to the analogy of faith c Heb. 6.1 to catechise d Gal. 6.6 to teach the people what is the will of God e 2 Tim. 4.1 to reprove and admonish both great and small f Iohn 20.21 to remit and retain sins ministerially g Matt. 18.18 to bind the impenitent and to loose those that repent also to administer the Sacraments which Christ ordained and according to the manner h Matt. 28.19 1 Cor. 11.23 c. deliver'd by him and exercise discipline as it is commanded by Christ and likewise k 1 Cor. 5.4 explained by the Apostle lastly to all those things which though not expressed in the holy word do notwithstanding appertain to order and decency and tend to edification not to destruction according to the generall rule deliver'd by the Apostle That a 1 Cor. 14.40 all things should be done in the Church in order decently and to edification For we do not believe that any authority is given to ministers to any other end then for the edification of the Church or that is of greater extent then the word of God And therefore we deny that any Bishop or even altogether have authority to constitute any thing against the Scriptures to adde to them or detract from them or make any alteration in them to dispense with the commands of God to make new articles of faith to institute new Sacraments to induce new kinds of worship into the Church to make laws which may binde the conscience or be of equall authority with the divine Law to domineer in the Church and over the consciences of the faithfull to forbid what God hath licensed and left free or lastly to command any thing as necessary to salvation not contained in the word of God seeing not even the whole Church can with truth be said to have this authority DOCT. XXI That we do not deny the civill authority of such Bishops as are also Princes NEverthelesse we do not gain-say but that Bishops who are also Princes beside their Ecclesiasticall authority have their politicall rights and secular powers aswell as other Princes have authority in ruling over temporalls the power of the sword some a right of electing and confirming Kings and Emperours and of constituting and administring other civil affaires to compell the people that are their subjects to performe their obedience to them And therefore we confesse that their politicall commands which can be observed without transgressing the divine law are to be obeyed by their subjects not onely out of fear but for conscience sake For we know a Rom. 15.1 2. that all power is from God and whosoever resisteth the power resisteth the ordinance of God also that a 1 Pet. 2 17 18. Kings are to be honoured and that we ought to be subject to Princes and Lords with all fear not onely to the good and gentle but also to the froward and perverse DOCT. XXII That matrimony ought to be as free for ministers of the Church for for as for others BUt we believe that this is necessary to the good deportment and salvation of ministers and to the honour of the ministry and so to the right governing of the Church to wit that marriage be as freely permitted to them as it is to all Lay-persons seeing Christ hath not forbidden it to any sort of men yea speaking of single life he saith b Mat. 19.11 All men cannot receive this saying namely that commends singlenesse of life intimating that which the Apostle hath in plaine termes expounded namely c 1 Cor. 7.9 If a man cannot contain he ought to marry d Heb. 13.4 For we confesse with the Apostle that marriage is honourable in all and the bed undefiled DOCT. XXIII That it is good and commendable for any one that is indued with the gift of continencie to abstain from Marriage NOtwithstanding we deny not but such as have received the gift of continencie from God have greater advantage to exercise the holy function and to serve the Church then such as are joyn'd in matrimony by reason of the many weighty cares and troubles which marriage is attended with whereby they are oftentimes even unwillingly drawn away from their divine contemplations to domestick affaires and the incombrances of the present life according to the saying of the Apostle a 1 Cor. 7.32 33. He that is unmarried careth for the things that belong to the Lord how he may please the Lord But he that is married careth for the things that are of the World how he may please his Wife and is divided Wherefore as they are not unworthy of praise who therefore take a Wife that they may live unto God with a clean and pure conscience so they are highly to be commended who the better to imploy their endeavours in the Church choose a chast single life and continue therein so long as is possible for them DOCT. XXIV That marriages are to be contracted in the Lord and religiously observed MOreover we know and confesse that all marriages are to be contracted a 1 Cor. 7.39 in the Lord according to the divine law and that of nature and that they are also holily to be observed according to the honest and good customes of places and that it is unlawfull for any man to put away his Wife b Matth. 19.9 saving for the cause of fornication but if an unbelieving woman refuse to cohabit with her believing Husband out of hatred to religion she is not to be retained by force c 1 Cor. 7.15 for the faithfull Husband is not under bondage in such cases but God hath called him to peace DOCT. XXV That it is no lesse lawfull for him that hath divorced an adultresse or is forsaken by an unbelieving Wife to contract new matrimonie then for him whose Wife is deceased WE believe also that it is not lesse lawfull for him who hath either lawfully repudiated an adulteresse or is deserted by an unbelieving Wife to enter into marriage anew then for a person whose former Wife is dead For that saying of the Apostle concerning all unmarried persons and Widowes is perpetually true and wholesome a 1 Cor. 7.8 9. It is good for them if they abide even as I. But if they cannot contain let them marry for it is better to marry then c. DOCT. XXVI That some ought to be appointed in the Church to judge of controversies touching Marriage BUt we do not approve that any of these things be done in the Church without the lawfull cognisance judgement opinion of the Church and the Christian Magistrate where there is any and therefore we conceive that there ought to be constituted some pious knowing and prudent persons for the cognisance and judgement of masters touching matrimony so that nothing

f Coloss 2.18.23 shew of much pietie and divine worship yet they are g Matt. 15.8 9. not to be reckoned in any wise amongst good works and such as are pleasing and acceptable unto God DOCT. III. That good works are not done of us as of our selves but by the virtue and power of Christ's spirit AS vine-branches or olive-branches bring not forth fruits of themselves but by virtue of the vine or olive-tree whereinto they are ingrafted So we likewise do not of our selves do good works but by virtue of Christs Spirit into whom we are incorporated and from whom we draw even that life by which we live Christ himself working in us by his Spirit a Phil. 2.13 both to will and to do of his good pleasure b Ioh. 15.5 For without me saith he ye can do nothing DOCT. IV. That good works are not the cause but the effects of our union with Christ and our justification and our life ANd further as vine-branches or olive-branches do not therefore bring forth good fruit that so they may be ingrafted into the vine or olive-tree or themselves receive life but therefore fructifie because they are already ingrafted into the vine or olive-tree and live therein from whence it followes that their good fruits are not the cause of their ingrafting or life but the effects and manifest signes thereof Iust after the same manner do we believe that the case stands between Christ and us as St. Augustine sufficiently teacheth August where he saith That good works do not precede or go before a man that is yet to be justified but follow after a man is justified And therefore we constantly believe and confesse that by works to speak properly and concerning justification of life a man is not justified but declared to be justified DOCT. V. That although we by our good works are not justified yet others thereby oftentimes are edified unto salvation BUt yet this we adde that as trees themselves are not nourished nor receive life from their own fruits and yet others are nourished and live thereby as men and other living creatures So notwithstanding we by our works are not our selves justified yet others thereby are very much edified and by our example excited and a Matt. 5.16 stirred up to glorifie God and to seek the true righteousnesse and life in Christ and are thereby saved For the Apostle himself b Rom. 11.13 saith that he did therefore magnifie or illustrate his office among the gentiles viz. by his diligence and sanctitie of life that he might provoke to emulation those which were his flesh and so save some of them and in another place he c 1 Cor 7.16 saith that it may so come to passe that the unbelieving husband or wife may be saved by the wife or husband which believeth that is which performeth a Christians duty in leading a godly and holy life and again writing to Timothie he saith that if he look diligently unto his office that is the office of a Bishop he shall both save himself and others DOCT. VI. That we do not condemne good works although we deny that a man is justified thereby WHerefore although we deny that good works are to be done of us to this end that we may be justified thereby forasmuch as this would overthrow the righteousnesse which is the free gift of God and the whole benefit of Christ we do not therefore condemne the study of holy life and good works yea we commend the same and exhort thereunto with all vehemencie upon all occasions DOCT. VII That there are many and those very weighty reasons why we ought to be exercised in the study and practise of good works FOr there are declared unto us in holy Scripture many and those very weighty reasons why we ought diligently to exercise our selves in the study and practise of good works although we are not justified thereby Of which reasons some have reserence immediately to the glorie of God others belong to the salvation of our neighbour and the good of the Church and others tend to our thankfullnesse towards God as likewise to our own salvation 1. a Matt. 15.16 They are commanded by God And him we must absolutely obey 2. a God is thereby glorified And we must by all means promote this glorie 3. God hath therefore elected created and redeemed us b Tit. 2.12 that denying ungodlinesse and worldly lusts we should live soberly righteously and godly in this present world And we must not disappoint him of his end 4. They please God Act. 10.35 Col. 1.10 for he c loveth righteousnesse and hateth iniquitie And whatsoever pleaseth God we ought to do although there should come no profit thereby either to our neighbour or our selves But unto our neighbour and the Church especially cometh much profit thereby not onely as concerning the body externall things but the soul also and eternall salvation whilst by our example to let passe other things the elect are a Heb. 10.24 provoked to the like studie of pietie and practise of good works And as concerning our selves they are profitable unto us many wayes I. b 2 Pet. 1.10 Because by our good works as the effects of our election and vocation we make them both sure both to our selves and others 2. c Tim. 1.6 Because faith doth not onely demonstrate and shew forth it self by good works as the fruits thereof but also is exercised stirred up strengthened and increased thereby as also all Morall virtues receive strength and increase by dayly exercise 3. Because as we d Eph. 4.30 grieve the holy Spirit by our sins So by our good works we make him glad and are our selves filled with spirituall joy and gladnesse in our hearts and consciences and resist the devills temptations 4. e Deut. 28.1 c. Because as by eschewing sin we escape many punishments So also following the study and practise of good works we obtain of God manifold blessings both in this life and in that especially which is to come 5. and lastly f Eph. 2.10 because they are the way by which God ordinarily leadeth this elect unto eternall life and a Ioh. 15.6 unlesse the vine-branch bring forth fruit it shall be cut off and cast into the fire DOCT. VIII That unto our good works a reward is promised and given but yet of grace and for the merits of Christ FRom whence we understand that although by our good works we b Luke 17.10 cannot to speak properly merit unto our selves the possession of a celestiall inheritance for c Rom. 6.23 The gift of God is eternall life Yet we may d Matth. 5.7 obtain it as reward but yet of the mere mercy of God and for the merits of Christ DOCT. IX Errours condemned WE therefore condemn all those who standing upon the condignitie of their works do teach either that remission of sinnes or eternall life or any other