Selected quad for the lemma: conscience_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	heart_n	sin_n	smite_v	1,347	5	9.5535	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A89341	The necessity of Christian subjection. Demonstrated, and proved by the doctrine of Christ, and the Apostles; the practice of primitive Christians, the rules of religion, cases of conscience, and consent of latter orthodox divines, that the power of the King is not of humane, but of divine right; and that God onely is the efficient cause thereof. Whereunto is added, an appendix of all the chief objections that malice it selfe could lay upon His Majestie, with a full answer to every particular objection. Also a tract intituled, Christus Dei, wherein is proved that our Soveraign Lord the King is not onely major singulis, but major universis.	Morton, Thomas, 1564-1659.; Jones, John, d. 1600.	1643 (1643)	Wing M2844; Thomason E62_18; Thomason E93_11; ESTC R571	28,546	41

can over-master us for so men suffer injuries from private men because they cannot withstand them but the Apostle teacheth that a Christian is bound to subjection to his Soveraigne by the Word of God and the tye of conscience more firme and close then by a Souldiers Belt or Jaylors Bolts and Manacles Ambros Theophylact So that Etiamsi certò constaret nos manus illorum alioqui valde longas posse effugere Marlorat Although we were assured that we could scape their reach or oppose their power Yea Etiamsi exarmatus esset magistratus quem impune lacescere Calv. contemnere liceret nihilo magis id tentandum quàm si poenam statim imminere cerneremus Although the Magistrate had neither Armes nor Armies so that men might provoke and contemne his power in respect of punishment must we not presume to neglect him any more then if we did see Armes and Armies Racks and Gibbets and all engines for execution prepared before us Quia nisi omnino subjiciamini Principi polluta esset conscientia vestra obvians divinae ordin●tioni Bruno Because unlesse we be absolutely subject to our Prince pretend what purity we will our conscience is defiled and every step wee march against him we set our selves in battell array against the Ordinance of God And indeede I cannot but wonder what hard hearts and cauterized consciences those men have who doe not presently smite themselves and their hearts die within them like Nabals when they find themselves guilty of subtracting subjection from their Prince 1 Sam. 25.37 a greater ingratitude then which cannot be excogitated and ingratitude is one of the greatest sinnes for Subjects are obliged 1. By the rule of right Reason to obey him without whom we cannot be safe but without the King the Common-weale cannot bee safe no more then a ship without a Pilot in a stormy my Ocean And therefore by the rule of right reason we must obey him 2. By naturall equity which bindes to do good to them which do good to us but Kings and Princes do good to us for by their meanes we obtaine great quietnesse and by their providence many worthy things are done to our Nation Act. 24.2 By them we receive honour enjoy riches peace plenty and freely professe and practice piety and therefore even for naturall equity We must needs be subject which is the least good we can doe to them 3. By morall civility we are bound to be subject to him who protects us But Kings and Princes protect us from evill doers who would violently take away our lives insolently usurpe our lands prodigally mispend our goods laciviously deflowr and ravish our wives mercilesly slave our children yea they are the Protectors and defenders of our faith and therefore we are bound at least not to rebell sithence all these mischiefes have been are will be the effects of such disobedience from which Good Lord deliver us 4. By Christian Religion and conscience which enjoyns that we must not resist the Ordinance of God but Kings and Princes are the Ordinance of God and therefore we must not resist them vers 1 2. And doe 1. Right reason 2. Naturall equity 3. Morall civility 4. Christian Religion and conscience oblige us to subjection Oh then take heed and never trust any though never so faire Professors who pretend conscience to countenance disobedience at least to cast off subjection as it is hard to disobey and not to rebel Yet such alwayes have been the faire pretence of the foulest practises Thus the colour of the common good to free the people from Subsidies Taxes and Oppressions which then seemed by their Governours to lye upon them led the people of the Iews yea and some Romans too to follow Theudas Iudas of Galile Iosep Antiq Iudai l. 18. c. 1. l. 20. c 6. Salust conjurat Catilin Speed Catiline and their companions Thus the Rebels of elder times in this Island christned their Insurrections the Army of God the holy Church making Religion the Patronesse of their impiety Iack Straw Iack Cade Wat Tyler Fryer Ball alias Wall and such others made 1. The oppression of the Commons 2. The insolencie of the Nobility 3. The covetousnesse of the Priests and the inequality of men of equall merit the vail of all their violence and villany Hollinshed Rich. 2. p. 429. Graston p. 330 331. Thus the Rebellion in the North Lincolnshire and Norfolke were raised under pretence of 1. Reforming Religion 2. Freedome of Conscience and 3. Bettering the Common-weale yea and they are alwayes masked under the vizard of 1. Pro Lege 2. Pro Grege 3. Pro Rege whereas indeed they are against the King L. 2. de Bello Iudaic c. 16. break the Laws and make spoile of the people as Iosephus relates the story of the Rebellious Iews pretending onely against Florus harsh unjust and cruell usage and not against the Romanes Naucler But as King Agrippa cleares it by his Remonstrance They did but onely say so for their actions were such as worse could not have beene done by the greatest Enemies of the Romane Empire for they sacked the Townes robbed the Treasuries burnt the Houses wasted the Fields neither were they the Townes the Treasuries the Houses the Fields of Florus but of the Roman Empire I will not make Application but sit hence these things have ever beene so Prov. 24.21 22. I will onely conclude with Solomons Admonition My son feare God and the King and meddle not with them that are seditious for suddenly shall their destruction come and who knoweth the ruine of them Yet certaine it is that ruined they shall be and perhaps when themselves least suspect it suddenly as with the Arrow of Lightning shot from the Bow of God which may serve as a Corollary to our Apostles premises to inforce this conclusion Wherefore ye must needs be subject not onely for wrath but even for conscience sake Which God grant us all grace to be for Jesus Christs sake the Patterne and Patron of perfect obedience to whom with the Father and the holy Ghost be all honour glory power might majesty and dominion from this time forth for evermore Amen FJNJS CHRISTVS DEI The LORDS Annoynted OR A Theologicall Discourse wherein is proved that the Regall or Monarchicall power of Our Soveraigne Lord KING CHARLES Is not of Humane but of divine Right and that GOD is the sole Efficient cause thereof and not the people Also that every MONARCH is above the whole Common-wealth and is not onely Major Singulis but Major Vniversis Written in Answer to a late Printed Pamphlet intituled Observations upon some of His MAIESTIES late Answers and Expresses 1 Pet. 2.13 Subjecti estote omni humanae creaturae propter Dominum sive Regi quasi Praecellenti Submit your selves to every Ordinance of man for the Lord's sake whether it be to the King as supreme Printed by HS MAIESTIES Command AT