Selected quad for the lemma: conscience_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	ordinance_n	power_n	resist_v	1,861	5	9.7674	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10151	The right of Kings conteyning a defence of their supremacy, over all persons and in all causes, as well ecclesiasticall as civill, within their severall dominions : herewithall is proved by testimony of Holy Scripture, that Christian Kinges are to haue such dignity, and execute such office in the Christian church, as Gods kinges had exercised in the church under the lawe : which part of the mysterie of Gods will, as it hath been wickedly under poperie shut up from men, so it is in our tymes right needfull that the same be opened to all Christian nations.	Procter, Thomas.	1621 (1621)	STC 20410; ESTC S1281	21,909	36

they be Gods Ministers to punish him that doth evill how is any evill doer exempted from this Ministers sword and if none then no Bishop doing evill but is subjected by God to be struck by the sworde of these Higher powers as Gods Ministers to take vengeance on him for doing evil Moreover what is well doing but the observation of Gods commandement or ordinance and what is evill doing but the violation of the same therefore in asmuch as this Minister is to punish evill his punishment must stretch unto evill of all kindes aswell euills of the Church as evills of the Common wealth for the Commandements or Ordinances of God stretch to both If therefore any Teachers teach wholesome doctrine according to the will of God reveiled this is to doe well and such are to be cherished and defended by this Minister of the sworde but doe any teach false doctrines contrary to the teaching of Gods will revealed this is to doe evill and such Teachers are to be punished by this Minister as evill doers Againe doe any ecclesiasticall Officers doe the duetyes ordeyned by God to their offices this is well doing and such Officers are to be cherished and rewarded by this Minister but doe any neglect the proper duties of their Ministration giving themselves to doe other things rather and leaving them to be done by others this is evill doing in such Officers and they are to be punished by this Minister Lastly doe any Christians of what sort or condition soever beleeve according to the instruction of Gods word and live in their lives and conversations accordingly this is well doing and such are to be cherished and defended by this Minister but doe any refuse to Beleeve according to wholesome doctrine or to live in life and conversation according to Gods Commandements this is evill doing and such are to be punished by this Minister as for evill doers Thus having briefly shewed the thinges most evident in this Scripture I proceede to a yet further opening of this Scripture unto you You see here that Princes whose office properly it is to beare the sworde and to receive Tribute are declared by the Apostle to be Gods Ministers for so the Apostle saith He is the Minister of God for thy wealth and againe He is the Minister of God to take vengeance on him that doeth evill Now Princes bearing the sword and receiving Tribute are Kings or independant powers or States whom God not any Bishop nor the Church ordereth to this independancy or Soueraignety in power for so the Apostle would haue us to understand when he saith there is no power but of God therfore whosoever resisteth the power resisteth the ordinance of God and they that resist shall receive to themselves judgement And it is the Apostles strong argument that because Princes are allowed of by God as for his Ministers therefore of conscience towards God not for feare of wrath onely we must be subject Now then seing God gratiously accepted of the Kings among the Gentiles as for his Ministers what ministration is approved of in their hands by the Lord but the Kingly For God accepting of them as Kings and not as private Persons onely he declares himself hereby to approve of their exercising upon earth the Kingly Ministration for he that accepts them as for Ministers allowes in them a ministration and what ministration allowes he in Kings but the kingly Therefore it is a point of Christian faith necessary to salvation to beleeve of the Soueraigne Kinges and Princes which the Gospel found among the Gentiles that God accepted of them as for his Kings to serve him in the kingly Ministration It was commanded to the Church under the Lawe Deut. 17.14 that if it would set a King over it it should not then take liberty to its selfe to set this or that person over its selfe but should waite upon God to set him over it whom the Lord should chuse for so we read there in these wordes when thou shalt come into the land which the Lord thy God giveth thee and shalt possesse it and dwell therein if thou say I will set a King over me like as all the Nations that are about me Then thou shalt make him King over thee whom the Lord thy God shall chuse It is no small matter therefore to the Church of God to yeild its selfe to any as for its King for if it waite not upon Gods election it surely transgresseth grievously against God Therefore the Christian Church also as it was not hand over head at its pleasure to set Kinges over its selfe so it was to acknowledge and obey the Kings and Princes already reigning over the Nations whereinto it stretched as for kinges already provided for it by the ordering and Ordinance of the Lord. This approving therefore of the kinges and Princes which the Gospell found reigning over the Nations of the Gentiles serves as Gods election or choise made by him of who the Church should take and acknowledge as for her kinges and Princes set Over her by Gods providence They then arose and fell on subverting another now the army now the City now the Nations now the Emperors chusing who should Rule over the Nations here and there and yet for all this Gods disposing hand was busy ordering such to Soveraignety as he would haue to manage the power of the sworde here and there and the Church was subjected to receive and acknowledge those whom God permitted to atteyne to Soveraignety in this Nation or in that Princes therefore may by diverse Meanes attayne to Soveraignety and the Nations may here and there change from one to another as occasion shall be given but the Church as the Church must not set over its self a kinge or kinges but must waite upon God acknowledging them that attayne to the Soueraignety of power here or there But now Gods approving of the Kinges which the Gospell found reigning over the Nations of the Gentiles as for his Ministers what followes but that he approves in them an exercising the kingly Ministration And what can be more truely the kingly Ministration then that which Gods Kings before time allowed by God exercised in the Church under the Lawe for where there is no new description of the Ministration there the same Ministration before approved of by God in his Kinges serveth for an example of the kingly Ministration Wherefore seing God accepts of Kinges as Kinges for his Ministers it necessarily followes that those Kings exercise such Ministration as with Gods approbation Gods Kinges before tyme exercised I conclude therefore that the Kings or Soueraigne States or Powers among the Gentiles were now declared by Gods Apostle to haue right to exercise such Ministration as Gods Kinges exercised with Gods approbation under the Lawe And you see that as under the Lawe Kings had the Supremacy and were Gods Ministers for the wealth of them that did well and for the punishment of evill doers so the

fierce wrath of God by their doing things contrary to his sacred Minde The consideration wherof provoked me to the writing of this Treatise that so I also with others before me may helpe to satisfie the consciences of men in this great point of Christian Religion concerning the Supremacy and governement of Kings in the Church upon earth Thus having showen you the Aime Occasion and End of this writing I will proceed to prove this pointe by testimonyes of holy scripture that so as there is no safer direction for men what to beleeve herein then the directiō of Gods own word so men may rest satisfied in Conscience with that which truely is made manifest therefrom In the epistle to the Romanes chap. 13. verse 1 we thus read Let every soule be subiect to the Higher Powers for there is no power but of God and the powers that be are ordeyned of God whosoever therefore resisteth the power resisteth the ordinance of God and they that resist shall receive to themselves iudgement For Princes are not to be feared for good workes but for evill wilt thou then be without feare of the power Doe well so shalt thou haue praise of the same for he is the Minister of God for thy wealth But if thou doe evill feare for he beareth not the sword for nought for he is the Minister of God to take vengeance on him that doth evill Wherefore ye must be subiect not because of wrath onely but also for conscience sake for for this cause yee pay also Tribute for they are Gods ministers applying themselves for the same thinge In this portion of scripture given us as a declaration of the will of God concerning this matter I wish you to observe 1. To whom the Apostle giveth this charge concerning subjection 2. Of what kinde of powers he here speaketh Concerning the first of these we shall doe well to observe both the direction and also the close of this epistle for by them will appeare to whom the Apostle gives this charge concerning subiection The direction of the epistle hath chap. 1. verse 7. these words To all you that be at Rome beloved of God called to be Saincts c. The Close of the epistle is chap. 16.3 where wee finde a number saluted by name of whom we may well beleeve that some were of the Clergy and this the rather also because verse 7. the Apostle saith Salute Andronicus and Iunia my cosens and fellow prisoners whi●h are notable among the Apostles were in Christ before me for we may well thinke that they who were notable among the Apostles were of the Clergy yea of the chiefe among the Clergy Moreover seing this epistle was written in a tyme of good growth of the Christian Church for it was written after Paul had been a prisoner ch 16.7 should we think that the Church at Rome was not at this time provided of Clergy as other Churches then planted were To conclude seing the Apostle writeth to the Saints at Rome it argues he wrote to the Church at Rome therefore also the charge concerning subiection is given to All that were then in the Church at Rome Wherefore unlesse we will be disobedient to this charge of the Apostles or unless we wil preferr the now Bishop and Clergy of Rome to these who were notable even among the Apostles of the Lord we ought not to exempt the now Clergy of the Church of Rome frō yeilding submission to the Higher powers Thus having showen to whom this charge concerning subjection is given proceed we to consider of what kinde of powers the Apostle here speaketh The kinde of power which the Apostle here speaketh of is noted and declared unto us by two things first by bearing the sword secondly By receiving tribute but in those times Bishops bare not the sword nor received Tribute but Kings and independant Civill powers onely did this therefore the powers wherof the Apostle here speaketh were not Bishops of the Church but Kinges or independant Civill powers To conclude then seing the Apostle writing to the Church cōmands all in the same to be subject to the Higher Powers and seing by those Higher powers he meanes those who bare the sworde and received Tribute that is the Emperour Kings and other Civill powers therefore the powers ecclesiasticall at that time at Rome were subjected to the Emperour and to them that bare the sword and received Tribute that is Kinges and Soveraigne Princes It is therefore the manifest will of God that the powers of Christian Churches should be subject to Kinges and Soveraigne Civill States as to the Higher powers by the Ordinance of God for this Rule of the Apostle here set downe must be taken for a Rule unto all Christian Churches and not as serving for the Church of Rome onely and onely for that present tyme. If it be objected that by this Rule I subject the Sonne of God also to Kings and Princes I answere seing the Lord paid tribute Math. 17.24 and seing the Apostle makes the paying of Tribute an argument of subjection Rom. 13.6 therefore there was one part of our Lords Humiliation that he was made as inferiour to Angels Heb. 2.7 so subject to Kinges and Princes Thus having written of these two things proceede we now to consider further 1. The Supremacy of Kinges 2. Some particulars of their Office here mentioned by the Apostle The Supremacy is noted unto us by the Apostles styling them The Higher Powers for they are called here Higher Powers in respect of the Churches powers and ministrations to which the Apostle wrote I conclude therefore that seing the Apostle writing to a Christian Church cōmands subjection to some as to Higher powers therefore of the two powers that of the Church I meane and that of Princes the power of Princes is the Higher by the Ordinance of God And this is answerable to the Custome of Scripture which speaking of the two Powers of Kings and Priests preferreth that of Kings to that of Priests saying Rev. 5.10 Kinges and Priests not Priestes and Kings Both are powers of great excellence but in the matter of preferring powers to powers ministrations to ministrations it is fit we follow the Teaching of God rather then the vaine word of a puffed up Bishop Lastly seing the Apostle saith let every soule be subiect to the Higher Powers this plainly proves the Supremacy to be in those powers for subjection to any as to the Higher argues Supremacy in the Higher though every subjection proves not a Supremacie in him to whom an other is subjected for even Kinges are subjected to be obedient to Priestes when yet they obey not them as Higher then themselves Thus having written of the Supremacy proceed we to such particulars of the Kings Office as are here mentioned The particulars here mentioned are two first That they are appointed for the wealth of them that doe well secondly That they are to take vengeance on him that doth evill Now then if

the Popes Excommunication indeed changeth condition in the Excommunicate but not in this measure nor to this effect for then we must not doe as the scripture commands in obeying the King Honouring our parents and yeelding one to another due benevolence And truly of all the wicked Priests that ever were in the Church the Pope of Rome is the wickedest changing Gods Ordinance and the effects of Ecclesiasticall Discipline so that it is a wonder that he is suffred sure I am Gods Kings shall answer for it to God if they as Gods Ministers take not vengeance for God upon him for this Thus having answered this Objection also I will now conclude this Treatise with an exhortation to subjects An Exhortation to Subiests SEeing God reveiling his will by his Apostle declares himself to accept gratiously of the Kings and Princes already among the Gentiles as Kings and Princes already provided for the Church among the Gentiles and confirmed as ordeined by him And seeing Kings being so accepted of confirmed are to take example for their regall dignity and Government frō the approved of dignity and government of Gods Kings in the Church under the Lawe therefore it behoveth all men to yeild them due subjection obeying thē willingly as Gods Ministers in all things wherein wee finde Gods Kings under the Lawe obeyed with the Lords approbation As under the Lawe therefore Kings were over the Priests exercising Authority over them both in setting them to their due Offices if they neglected them and also in punishing them for evill doing 1. Chron. 2.26 so if Kings in the Christian Church doe likewise Christiā people ought to acknowledge that the King is by Gods ordinance thus to doe Againe if Christian Kings take care of doctrine also seeing to it that Bishops and Teachers teach according to Gods word or if they order the divine service according to the wil of God reveiled in his word and in a word if they see the Ordinance of God observed aswell in ecclesiasticall as civill affaires punishing also aswell the Cleargy as others offēding we ought to acknowledge that the King is by Gods ordinance such a Minister as hath right to use this Ministration in the Church of God within his owne dominions Let not men being led away of that Romish delusion by which Kings are debarred from exercising in the Church the dignity Office of Gods Kings in the Church under the Law disobey their Princes in their using their authority in these things seing in all these things the Scriptures witness that Gods Kings under the Law exercised their authority but rather let men with comfort of conscience acknowledge this Supreame dignity and office in Kings that so they be not found resisters of the Ordinance of God If any say should we not make conscience of things as our Teachers teach us then I answer That if you by evill Teachers be led to doe evill in disobeying the lawfull things done by your Kings it will not serve for defence of the evill to say your Teachers taught you so for by what meanes soever you doe evil the King is Gods Minister to punish you for evill doing You must beware therefore of false Teachers that you be not lead by them as their Disciples into errour Act. 20.30 And you haue a charge giuen you by the Apostle 2 Thes 2. 15 that you be not moved by any from that which in Scripture is received from the Apostles Remember how the Apostle Peter 1 Pet. 4.15 exhorts you saying Let none of you suffer as an evill doer But are you not evill doers if you deny your Kings such Dignity and Office as God by his word hath conferred upon them If therefore your King see to the Reforming of Religion according to the instruction of Gods word and see the word to be purely preached and the sacraments rightly administred unto you are not you evill doers and resisters of Gods Ordinance if you will not come to the word so administred nor partake of the Sacramēts rightly ordered What would you thinke of those in Iudah and Israell who when Hezekiah or Iosiah or Iehoshaphat restored pure religion by the instruction of the Lawe preserved in scripture or tooke away offensive things or ordered the Preists and Levites to their due ministratiō or the like would not then be obedient in such Reformation were they notevill doers think you were they not worthy to be punished by the King for evill doers As you therefore would not fall into the like error and danger so ought you to obey unto the Reformation of doctrine and of the Church confirmed by Gods Minister the King so long as by the word of God you cannot prove any thing taught or done to be against the reveiled will of God Think not to plead your conscience seeing that your conscience ought to admit of Information and there hath now long time of information passed wherein you ought to haue beene instructed by the Truth Neither thinke that the sword must of duty stay till the worde haue prevailed to convert you for the Minister of the sword must punish you for evill doing and is not bound save in shewing mercy for a tyme to stay his hand till you obey the word and convert from your errour One Minister cannot warrant you against an other the Priest against the King nor the King against the Priest because God hath subiected you to obey unto both of these therefore nothing but the true word of God its selfe will serve to be alleaged for your disobeying of eyther If therefore you neglect your selfe to reade or heare read unto you the worde of God in scripture by which Meanes also you might come to know it Or if you when your Bishop or Priest declares plainely the word of God out of the Scripture unto you you then will follow an other Priest who shewes you not plainly the word of God for that which hee teacheth you so following his word be it right or wrong not caring to know the worde of God then goe you a wrong course and as neglecters of the word of God are ready for that judgement 2 Thes 2.10 of being giuen up to a strong delusion that you should beleeve lies And truly a very strong delusion hath the Popes pretended Supreame Vicarship been leading thousands into errour and producing in some very pernicious effects But now seeing I haue showen you by the word of God that such Generall and Supreame Vicarship is contrary to the express teaching of the word of God in holy Scripture make conscience henceforth to hearken to the word of God and to be guided by it in your faith that so obeying the Truth you may be saved with the children of Truth * ⁎ *