A discourse of conscience wherein is set down the nature, properties, and differences thereofA discourse of conscience wherein is set downe the nature, properties, and differences thereof

Arg. 6. Rom. 13. Whosoever resisteth the power resisteth the ordinance of God: and, they that resist ⟨p. 47⟩••all receive to them selves judgement: and, ye must be subject not only for wrath, but also for conscience s••e. Answ. Magistracy indeed is an ordinance of God to which we owe subjection, but how far subjection is due there is the question. For body & goods & outward conversation I grant all: but a subjection of conscience to mans laws, I deny. And between these two there is a great difference to be subject to authority in conscience, & to be subject to it for conscience, as will be manifest if we do but consider the phrase of the Apostle, the meaning whereof is, that we must perform obedience not only for anger, that is, for the avoiding of punishment, but also for the avoiding of sin, & so by consequent for avoiding a breach in conscience. Now this breach is not properly made because mans law is neglected, but because Gods law is broken which ordaineth magistracy, & withal binds mens consciences to obey their lawful commandments. And the damnation that is due unto men for resisting the ordinance of God comes not by the single breach of magistrates commandment, but by a transgression of the law of God which appointeth magistrates & their authority. To this answer papists reply nothing that is of moment. Therefore I proceed.

Arg. 6. Rom. 13. Whosoever resisteth the power resisteth the ordinance of God: and, they that resist ⟨p. 47⟩••all receive to them selues iudgement: and, ye must be subiect not onely for wrath, but also for conscience s••e. Answ. Magistracie indeed is an ordinance of God to which we owe subiectiō, but how farre subiection is due there is the questiō. For body & goods & outward cōversation I grant all: but a subiection of cōscience to mans lawes, I deny. And betweene these two there is a great difference to be subiect to authority in conscience, & to be subiect to it for conscience, as wil be manifest if we do but consider the phrase of the Apostle, the meaning whereof is, that we must performe obedience not onely for anger, that is, for the auoiding of punishment, but also for the auoiding of sinne, & so by cōsequent for auoiding a breach in cōsciēce. Now this breach is not properly made because mans law is neglected, but because Gods law is broken which ordaineth magistracie, & withall binds mens consciences to obey their lawfull commandements. And the dānation that is due unto men for resisting the ordinance of God comes not by the single breach of magistrates commandemet, but by a transgression of the law of God which appointeth magistrates & their authority. To this answer papists reply nothing that is of moment. Therfore I proceed.