Selected quad for the lemma: judgement_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
judgement_n	according_a	good_a	lord_n	1,970	5	3.5728	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91309	Truth triumphing over falshood, antiquity over novelty. Or, The first part of a just and seasonable vindication of the undoubted ecclesiasticall iurisdiction, right, legislative, coercive power of Christian emperors, kings, magistrates, parliaments, in all matters of religion, church-government, discipline, ceremonies, manners: summoning of, presiding, moderating in councells, synods; and ratifying their canons, determinations, decrees: as likewise of lay-mens right both to sit and vote in councells; ... In refutation of Mr. Iohn Goodwins Innocencies Triumph: my deare brother Burtons Vindication of churches, commonly called Independent: and of all anti-monarchicall, anti-Parliamentall, anti-synodicall, and anarchicall paradoxes of papists, prelates, Anabaptists, Arminians, Socinians, Brownists, or Independents: whose old and new objections to the contrary, are here fully answered. / By William Prynne, of Lincolnes Inne, Esquire.	Prynne, William, 1600-1669.	1645 (1645)	Wing P4115; Thomason E259_1; ESTC R212479	202,789	171

then Heresie or hereticall Doctrin by such extravagant inferences and incoherent Arguments for fear you dishonour both your Master and your self 3. Though Christ hath left no absolute exact forme of Church-Government in Scripture for all Churches and Ages yet he hath left his Word to be a light to the feete and a Lanthorne to the pathes of all his Saints and Churches and said downe such generall Presidents rules and directions therein as may serve for ordering directing and regulating of all Churches herein yea he hath given us some more particular rules for some things which concerne the Government of his Churches The Scripture hath generall Rules for our faith life manners thoughts words actions apparell eating drinking praying preaching receiving the Sacrament c. applicable to all particular cases and occurrences concerning them though not particular punctuall rules for deciding all those cases of conscience and controversies that frequently arise concerning them yet Christ is not unfaithfull because he hath left his Church sufficient rules and meanes of salvation in generall or particular to bring it safe to heaven 4 The providing of godly and faithfull Ministers Magistrates and Governours of the Church to put good Laws Disciplin and Government in execution is a great part of Christs charge and care as well as providing his Word and a Government for his Church Will you charge Christ then with negligence and leaving his Church to six and seven because every Minister of Christ hath not the selfe-same measure of gifts and endowments to discharge his Ministery or because some Ministers are more negligent in their places then others and some sheep are left oft-times without a Shepheard or committed to a Iudas a Thiefe or to Wolve● false Teachers Seducers which teare and devoure instead of feeding them or because he set not up and maintained this forme of Church Government you now contend for as his and none else beside in all Churches for so many hundred yeares together but reserved this honour in this latter age to some of you or rather to the Anabaptists and Brownists your Predecessors herein to advance it Brother you may easily discerne by this where your owne pretended inconveniences and inferences will drive you at the last if you rely upon them I beseech you therefore as a loving Brother to forbeare them for the future 4. Whereas you object We should have a mad world of it if Civill States Magistrates Kings and Parliaments should set up such a Government 〈◊〉 they conceived to be agreeable to Gods Word and the good Lawes and Customes of their Realmes I answer 1. That it is your own position that every particular man and Church ought to walke according to the rule of their own consciences and judgement not anothers Christ only being Lord of their consciences If then a whole Kingdome Parliament Church or Realme shall conceive and be perswaded in their consciences that such and such a Church Government is most consonant to Gods Word most suiteable to their condition and therefore shall upon solemne debate after much seeking of God by Prayer and Fasting make choise of this government before another as by electing a Presbyteriall rejecting an Independent way What madnesse or inconvenience meer slavery tyranny humane inv●ntions superstitions or corruption will this introduce Shall they be Hereticks presently for such a choise as you define them Shall private men have more liberty of choise or conscience then whole Nations Synods Parliaments or more wisedome temper knowledge discretion conscience then they Indeed I have read of one Parliament stiled the Mad and another the unlearned because there were no Lawyers in it and no doubt both Parliaments Councells Synods generall Assemblies may and doe sometimes erre and that grosly as well as private persons or congregations But doubtlesse all reasonable men will and must acknowledge that two are better then one a whole Court of Iustice lesse liable to errour and corruption then a particul●r Judge a whole Parliament then a Committee an whole Synod then a private Conventicle or congregation Then tell me in sober sadnesse good Brother whether your Independent Assertion That every particular Minister hath power to gather and set up a Church of his owne Independent from any other and to choose such a Discipline Government to themselves as they CONCEIVE to be most suiteable to Gods Word though in truth it be not so but a meer CONCEITE as I feare your New way is That particular Christians have power to unite themselves into a Church and elect a Minister and Government of their owne choise most agreeable as they thinke to the Word And that every Sect and Person ought to have free liberty of conscience in the exercise of what they beleeve Or my Position be likely est to produce more madnesse in the world or mischiefes in the Church Certainely it will be a madder world and Church too indeed when every private Minister and Christian may follow their owne opinions fancies crochets waies every Sectary set up his owne congregation sect and vent his owne erronious schismaticall Opinions without control when every man shall have priviledge to doe What seemes right in his owne eyes as if there were no King in Israel no Parliament in England when every Anabaptist Enthusiast or brainsick Melancholico shall not only build Churches in the ayre different from all others but set them up openly in our Cities Counties Kingdomes without impediment in contempt of Lawes Parliaments all Civill or Ecclesiasticall Authority as too many I feare doe now and I hope the High Court of Parliament will remedy it in due time because they deem their owne fancies Gospel their owne Juventions Christs Oracles Certainly the world and Church will both be mad in good earnest when such a licentiousnesse shall be proclaimed under the Notion of Christian Liberty every mans own private way christned with the Name of Christs Kingdom c. though it hath small affinity with it The God of peace order of his infinite mercie preserve us safe from this Maniaca Insania this deadly madnesse into which we are running and hath already desperately seized upon the Braines and hearts of many My Brothers sixth Objection is this That Parliaments Councells Synods are not now infallible but subject unto errour many of them having erred and that grosly in former and late times That neither Parliament nor Assembly can now say as that Synod Act. 15. 28. It seemeth good to us and to the Holy Ghost they being not endued with an infallible spirit Therefore they can make no binding Determinations Lawes Canons Decrees in any Ecclesiasticall matters to oblige any particular Churches or christians Good Brother writes he for all your punctuall quotations of that Scripture Acts 15. you doe not all this while tell us that which is the maine of all which we finde in the 28. verse IT SEEMED GOOD TO THE HOLY

it as he thought meet as the beginning and end of every action of that Councell manifests Praesidente eodem piissimo Christo dilecto magno Imperatore Constantino Constantinus piissimus Imperator dixit sufficit c. being frequent in it and many of his temporall Lords and Officers sate there as Iudges with him The seventh generall Idolatrous Councell of Nice was likewise regulated directed by the Letters of Constantine and Irene by Petronius the Proconsul Theophilus an Earle of the Emperours retinue and by Iohn his royall Porter and treasurer of his Army with other Senators who sate as chiefe Moderators in that Councell The eighth generall Councell was prescribed and directed how to proceed and what to treat of by the Emperour Basilius who caused his Princes Nobles to sit in that Councell as principall directors whose judgement the Popes Legates themselves in that Councell demanded himselfe sitting sometimes in person therein as chiefe President As all these generall Councels were thus regulated and directed by those Emperours that summoned them and debated concluded nothing but by their speciall license and direction so all other forecited Nationall and Provinciall Councels were likewise limited and directed by those Emperours and Kings that called them as the fore-alleaged quotations evidence at large to such as will peruse them many of these Emperours or their temporall deputies sitting personally in them as chiefe Presidents and Moderators The Bishops in the first Councell of Orleance Anno 500 write thus to King Clodoveus who summoned them Al the Priests which ye have summoned to the Councell and commanded to meet together to treat of necessary things secundum vestrae voluntatis consultationem ET TITULOS QVOS DEDISTIS according to the consultation of your pleasure and the Titles You have given us to consult of we have deferred those things which seeme meet to us so as if those things which we have concluded may likewise be approved to be right by your judgment the consent of so great a King and of a greater Lord may by his sentence and authority confirme the sentence of so many Clergy-men to be observed Lo here the King prescribes this Councell particularly in writing what Articles they should treat of In the severall Councell of Basil Florence Lateran Constans Sennes and Trent summoned by the Popes usurped authority the Emperours Kings Dukes and Princes who sent any Bishops to those Councels had their Embassadours and Agents though Lay-men present at them swaying and directing them as they thought meet though in some of them the Popes faction bare the greatest stroke as the severall Acts of these Councels testifie some of which made choice of those Princes for their Protectors against the Popes Tyrannie and usurpations which they limited decreeing a Councell to be above the Pope and he to be bound by its determinations as well as others some Popes being accused convented and deprived by them though they summoned them or rather were enforced to call them by the Emperours and other Princes against their wills To conclude with forraigne presidents the late famous Synod of Dort Anno 1618. was summoned by the Estates of the Netherlands who enacted certaine Lawes and prescribed Articles to the Synod according to which they should proceed appointing likewise divers Lay-men to sit in that Councel as their Delegates commanding and enjoining them and every of them in their name and in their authority to open the Synod and in all and singular Sessions and Actions to be present in their name so to compose and order all things with their prudence counsell and moderation which belonged to their inspection and care according to those speciall instructions they had given them and the Articles they had framed for the ordering and holding of that Synod which had power to treat of order or determine nothing but what they had commission and licence from the States In few words the famous Lawyer William Ranchin though a Papist resolves and proves at large in his Review of the Councell of Trent l. 3. c. 10. That it belongs to Emperours and Kings to prescribe not onely the place time beginning and ending but the very forme of Councels proceedings both in respect of persons matters to be debated and all other circumstances As for Lay-mens presence presidencie and Votes in Councels to give a little satisfaction herein in this Section it is evident by the fore-cited Texts in the old Testament and by Presidents in the New as Acts 6. 1. to 8. c. 15. 4. 9. 22. to 30. c. 16 4. c. 21. 22. That Lay-men were not onely present but had Votes and consents in the first Apostolicall Councels In the Councell of Ephesus Candidianus a Noble-man was appointed by the Emperour to hold the Fathers there assembled to the points proposed and to keepe every man in order giving the chief directions therein In the French Synod under Childerick and Charleman Anno 742. In the Synod of Soissons Anno 744. of Wormes Anno 787. of Meaux Anno 845. of Pistis Anno 863. of Tribur under King Arnulph of Paris under Philip Augustus An. 1179 and 1184. of Vezelay under Lawes the young of Paris under Philip the faire called against Boniface the 8. of Bourges under Charles the seventh which made the pragmatick sanction of Toledo 6. 8. 12. of Rome under Otho the first of Wormes under Henry the third in the Councell held in the South part of England An. 903. under King Edward and Raymond in the Councell of London under King Stephen An. 1150. these severall Kings together with their Barons Nobles and other Lay-men were present in all these Synods Councells as well as Clergie-men or Prelates and gave consenting confirming Votes to things debated concluded in them these Synods being in truth meere Parliaments as I shall hereafter manifest In the Councell of Constance there were present not onely the Emperour but divers Embassadours Nobles and Lay-men of great quality and condition to wit 24 Dukes 140 Earles divers Delegates of Cities and Corporations divers learned Lawyers and Burgesses of Vniversities who were not debarred from voices and power of deliberating therein In the first Councell of pisa there were present to the number of 400 Lay-men of note delegates of Cities Vniversities States Princes and Doctors of Law who not only deposed two Anti-popes and elected a third true Pope but likewise treated of points of Divinity and made many good ordinances for the Church of God In the second Councell of Pisa there were many such Delegates Doctors of Law and Lay-men well skilled in divine and humane matters In the first Councell of Nice there were present writes Socrates many very learned Lay-men and well skilled in disputation who puzzled great Philosophers in matters of dispute In the generall Councell at Reimes holden by Pope Eugenius the third there were a great company of Nobles as well as Bishops

direct Scriptures and fundamentall Truths never formerly questioned They nullifie and slight Examples of the Old Testament in all things that make against them and yet cry them up againe when they make for them especially in the point of their Church Covenant which they confesse hath no ground at all in the New Testament but onely in the Jewish Church under the Old Which yet they will not admit a sufficient Proofe of a Nationall Church Seventhly They intricate gain-say things which are cleare take things for granted that are either false or doubtfull confound things in generalities which they should distinguish deny things that are apparently true yea which is worst of any not only affirming but beleeving most things with a reserve according to their present light to the posture of their present Judgement as they are yet informed with a liberty of altering or varying to morrow from what they affirme or beleeve to day upon new light discovered Which is in truth to bring a meere Skepticisme into Religion to play fast and loose with God and our owne Consciences to doubt all things firmely beleeve nothing to set up Opinion in the Throne and Place of Faith and in conclusion to introduce flat Atheisme Eightly They refuse Church-Communion with those who are not of their Way and Churches excluding them from the Lords Table and their very Children from Baptisme in their Churches if they submit not to their Covenant and Way judging them all professed Enemies to the Kingdome and Government of Christ and so visibly without the Covenant of Grace though never so Pious or Religious Ninthly Their very Principles teach disobedience to Parliaments Synods Princes Magistrates and all other Superiors in all their just Lawes and Commands which concerne the Church or Religion dissolve all Relations all Subordinations and humane Society it selfe as I have here fully manifested Tenthly They exceedingly magnifie their owne Way Ministers Writers Opinions Conceits despising and under-valuing all others in a kind of Pharisaicall manner not deeming them worthy their Church-Communion Eleventhly They have high conceits of their owne transcendent holinesse and under pretext of being more pious pure living more holily and serving God more exactly than others they doe without sufficient Grounds quite sever from all other Churches just like Popish Monkes Hermites Anchorites Nunnes Jesuites and other Religious Orders who separate themselves from others under this very pretence of being more holy and living more devout than others Twelfthly They pretend themselves the greatest Enemies of all others to Papists Arminians Anabaptists Socinians Sectaries and yet concurre with them in their Opinions Practices Policies fighting against us with their very weapons Of all which I thought good to advertise thee kind Reader lest thy good opinion of the Piety and dignity of their Persons worthy all due honour and respect should make thee swallow downe their dangerous Principles and Opinions without strict examination Whereas good mens Errors are most infectious pernicious and so more carefully to be observed avoyded How farre they have swerved from Verity and Antiquity in sundry Particulars how fallacious and weake their principle Proofes and Arguments are I have here in part discovered and shall in due time if God say Amen put a Period to the other Part which is yet behinde In the mean time beseeching God to prosper these my impotent Endeavours to thine and the publike good which I have principally published for the satisfaction of the Learned and such who most seduce the Ignorant I shall dismisse thee with this wholesome Councell of God himselfe Ephes 4. 14 15 16. Henceforth be no more Children tossed to and fro and carried about with every wind of Doctrine by the sleight of men and cunning craftinesse whereby they lye in wait to deceive But speaking the truth in love grow up into him in all things which is the Head even Christ From whom the whole Body fitly joyned together and compacted by that which every joynt supplieth according to the effectuall working in the measure of every part maketh increase of the Body unto the edifying of it selfe in love Farewell Errata Faults escaped in some Copies pag. 5. lin 14. read Regis p. 22. l. 24. Constitutions r. Consistories p. 25. l. 21. premissis p. 61. l. 12. actaque p. 65. l. 32. necesse l. 34. receptat r. refrixerat l. 46. dele to p. 69. l. 5. Turlstan p. 75. l. 31. inhibit l. 34. resist desist p. 85. l. 22. the. p. 26. l. 31. ch 1. p. 101. l. 1. servus l. 12. universa p. 108. l. 9. issue p. 169. informe p. 116. l. 36. Ministers masters p. 120. l. 9. 35. l. 24. with his his owne p. 135. l. 45. clear p. 131. l. 22. Fourthly Fifthly l. 31. Foure Five Margin p. 66. l. 21. 22. r. Incarnationis Anno. p. 119. l. 1. Rom. 13. 1. p. 124. l. 3. 11. r. 18. Truth triumphing over Falshood Antiquity over Novelty c. AS it is an unspeakable griefe and corrosive to my very soule to enter into publike contestations with any of my Christian brethren who professe the selfe-same faith together with me so it would be a far greater heart-breaking and much sorer affliction to my spirit to behold upstart groundlesse Errours triumphantly insulting over ancient orthodox Verities and dragging them captives after their domineering chariots This makes me once more take up the Sword and Buckler not of Polemicall School-divinity but Historicall Antiquity to encounter those Adverse forces which have taken up offensive armes and waged open warre in many new-printed Pamphlets against the lawfull Jurisdiction and soveraign authority of Christian Princes Magistrates Parliaments assisted with the advice of Reverend Synods and Councels in matters of Religion church-government Ecclesiasticall Lawes Canons Discipline all which through Gods assistance I hope totally to rout and dissipate in such sort that they shall never be able to make head againe by this short suddain onset which I have yet neither vacancy nor time sufficient through the multitude of other publike avocations to prosecute to the full I shall marshall my subitane collections of this nature under distinct Positive propositions which I shall propound and prosecute in order Sect. 1. Of the power of summoning Councels and Synods 1 FIrst I affirm that the right and authority of calling or summoning Ecclesiasticall Assemblies Councells Synods whether Generall Nationall or Provinciall to settle matters of Religion Worship Church-government or constitute Ecclesiasticall Lawes belongs not to Bishops Ministers or private Independent Congregations but to Princes or supreme temporall Magistrates and Powers This Proposition militating both against Papists Brownists Anabaptists and some Independents I shall ratifie by Scripture and historicall presidents in all ages as well forraigne as domestick with brevitie and perspicuitie 1. For Scripture-presidents and Authorities we have Precepts to and Presidents of Moses the prime civill-Magistrate among the Israelites Num. 10. ● 3 4. c. 8. 9. c. 20. 8 10. Exod. 35. 1 4.

in the Kingdome of Britaine The Romane and Caesarean Lawes Wee may at all times reject but the Law of God by no meanes You have lately by Gods mercy received the Law and Faith of Christ in the Kingdom of Britaine You have with you in the Realme both Testaments out of them by Gods grace PER CONSILIVM REGNI VESTRI SVME LEGEM By the Councell of Your Realme not of your Clergy or Prelates take a Law and by it through Gods power You may governe Your Realm of Britain For You are Gods Vicar as Bracton likewise stiles our Kings in Your Realme c. Lo here the Pope himselfe resolves the King and great Councell of this Realme the Parliament not Clergy or Convocation to bee the only proper makers of Lawes to govern the Church and Kingdom by Anno 446. Germanus and Lupus two learned Bishops being sent hither out of France to suppresse the spreading dangerous Pelagian Heresie there was upon this occasion a Synod assembled at Verolam whereunto a numerous multitude of men together with their wives and children repaired ADERAT POPVLVS EXPECTABATVR FVTVRVS IVDEX The People were present expected to be the future Judge Adstabant partes dispari conditione consimiles Indè divina fides hinc humana praesumptio indè Christus hinc Pelagius autor perversae pravitatis c. After a long dispute Vanity is convinced confounded perfidiousnesse refuted being unable to answer the objections POPVLVS ARBITER vix manus continet JVDICIVM CVM CLAMORE CONTESTANDO c. The People being Arbitrator scarce hold their hands GIVING IVDGEMENT with a shout These things thus acted an innumerable company of both Sexes were converted to the Lord. In this first Synod that wee read of held within our Island the People were present as well as the Clergy and that not only as Auditors but Judges giving the finall Sentence in this great controversie concerning Religion Anno 449. There was another British Councell held by the said Germanus and Severus MAGNOQVE Clericorum ET LAICORVM NVMERO and a great number of Clergy-men and LAY-MEN against the reviving Errors of Pelagius and King Vortigerne 's incestuous marriage with his daughter OMNIVMQVE SENTENTIA pravitatum perversitas cum suis Autoribus condemnatur So that the Laity as well as the Clergy gave Sentence in this Synod against this Heresie and the Authors of it Nennius cap. 37. addes of this Councell concerning Vortigerne Dum conventa esset magna Synodus Clericorum ET LAICORVM in uno Concilio c. Ipse Rex maledictus est damnatur à beato Germano OMNI CONCILIO BRITONVM So that Lay-men were present and gave sentence together with the Clergy in this second Synod held in this our Isle About the yeare 612. King Ethelbert Genti suae Decreta Judiciorum as well in Ecclesiasticall as Temporall causes juxta exempla Romanorum CVM CONCILIO SAPENTVM INSTITVIT c. as Beda witnesseth About the yeare 627. Edwin King of Northumberland being perswaded to become a Christian returned this answer That he was about to conferre with his friends and COVNSELLORS concerning this thing and that if they would agree in opinion with him they would all be consecrated to Christ together in the Fountaine of life Hee did as hee had said Habito enim CVM SAPIENTIBVS CONCILIO For holding a Councell with his wise-men hee demanded severally of them all What this Doctrine which they had not hitherto heard of and the new worship of the Deity which was preached seemed to them And after some debate Coifi declaring his opinion that their former Religion had no vertue in it and that the Christian was farre better and to bee imbraced the rest of the Elders and Kings Counsellors concurred in opinion with him Whereupon they resolved forthwith to anathematize and burne with fire the Altars and Temples they had consecrated without fruit with the Idols in them Which done King Edwin with all the Nobles of his Nation and very many of the common people imbraced the Christian Faith and were Baptized Leo here a Pagan King and his Parliament determine the Christian Religion to be truest and thereupon renounce their former Idolatry and resolve to embrace the Christian Faith In the yeare 663. there was a great Councell held at Strenaeshale to decide the controversie concerning the due time of keeping Easter in which Councell King Oswey and his sonne Alfred with MANY NOBLES Bishops Clerks and LAY-MEN were present Colman and his Scottish Clergy maintained that it ought to bee kept after the Jewish computation Agilbert and his party held the contrary that it ought to bee observed at the time the Westerne Church solemnized it The Councell being sate King Oswey who presided in it before any debate of the Controversie made a solemne Speech unto them to this effect necessary for our times That it behoved those who served one God to hold one rule of living and serving him and not to differ in the celebration of heavenly Sacraments since they all expected one Kingdome in heaven Therefore they should rather inquire which was the truer tradition and that this should bee commonly followed by all Which said hee commanded Bishop Colman to relate what Rite it was which hee observed and whence it derived its originall Which Colman doing the King then commanded Bishop Wilfrid who was of the contrary party to declare his opinion and the grounds of it which hee did After long debate on either side the King gave sentence for VVilfreds opinion against Colman and his party because St. Peter who had the custody of Heaven Gates did by Colmans owne confession keep Easter as VVilfred held they ought to doe The King giving this resolution with his hands lifted up to heaven faverunt assidentes quique sive astantes majores unà cum mediocribus et abdicata minus perfecta institutione ad ea quae meliora cognoverant sese transferre festinabant all the great and meane Persons sitting and standing by concuring with the King gave sentence against Coleman for VVilfred and observed Easter accordingly ever after in their practice Here we finde the Clergy men only the debaters but the King Nobles and Commons the sole Judges and Resolvers of this Controversie and that in a most eminent generall Nationall Councell Anno 673. there was a Councell held at Hertford under Theodor Archbishop of Canterbury praesentibus Episcopis Angliae ET REGIBVS ET MAGNATIBVS VNIVERSIS writes Mathew Westminster at which all the Bishops Kings and great men of England were present All these sitting together Theodor propounded some Chapters or Canons concerning Church affaires before Them all which were afterwards assented to and subscribed Anno 684. There was a Councell held neare the River of Alne sub praesentia Regis Egfridi in the presence of King Egfrid who sate president in it Anno 692. King Ina made and published sundry notable ecclesiasticall laws concerning Religion Church government and

keeping the Commandements of the first and second Table the advancement of Gods Honour and Service the propagation of the Gospell the peace and well ordering of the Church State Family the performance of the externall publike or private exercises of Religion Or to avoyd scandalls Schismes Errors Innovations Corruptions in the Church or to bring men to the Ordinances and knowledge of the truth doe of themselves binde the Conscience at least in generall because they tend to the observation of the morall Law which wee are bound in Conscience to obey That particular civill and Ecclesiasticall Laws wherby the temporall Law givers not only signifie what is to be done but likewise seriously intend to command it and to obliege the infringers to an offence doe in particular and by themselves bind the Conscience under paine of sin and offence of God That other particular Lawes may bind the Conscience though not of themselves in regard of the thing commanded yet by accident when by their violation the Order Peace or government of the Church or State is disturbed the authority of the Law-givers and Magistrates dispised or just scandall given to the Church State or any weake brethren The Arguments to prove these positions follow 1. Those Laws to which men must be obedient and subject even for Conscience sake and that by Gods own command must necessarily binde the Concience But to such Ecclesiasticall and Civill Lawes as are sore-specified men must bee obedient and subject not only for wrath but even for Conscience sake Rom. 13. 1 2 5. Therefore they must necessarily binde the Conscience 2. Those Lawes whose violation drawes both a temporall and spirituall offence guilt and condemnation upon the infringers of them must needs obliege the conscience because conscience is sensible of the offence or sinne committed and dreads the punishment of it But the violating of such humane Laws as are forementioned drawes both a temporall and Civill Offence Guilt and judgment upon men as the Apostle yea every mans Conscience and experience determines Ergo they binde the Conscience Those Lawes and Ordinances which God Himselfe enjoynes us to obey even for the Lords sake must of necessity bind the Conscience to ready obedience because God Himselfe the Soveraigne and supreame Lord of the Conscience commands us to obey them But God Himselfe enjoynes us to obey the foresaid Lawes and Ordinances of men even for the Lords sake Romans 13. 1 3 5. 1 Pet. 2. 14 15 16. Ergo they bind the Conscience 4. Every Supreame Power Lawgiver Magistrate in commanding such things and making such Laws as aforesaid is but Gods owne Deputy Ordinance Minister Vicegerent in obeying whom wee obey and in contemning whose Edicts we contemne even God Himselfe from whom they derive their Authority Rom. 13. 1 2. 1 Pet. 2. 14 15 16. Ephes 6. 5 6 7. Col. 3. 22 23 24. Therefore their just Laws must needs oblige the Conscience as being in some sence the very Ordinances and Lawes of God Himselfe according to that resolution of Saint Bernard Sive Deus sive homo Vicarius Dei mandatum quodcunque tradiderit pari profecto obsequendum est cura pari reverentia deferendum ubi tamen Deo contraria non praecipit homo Which Augustine thus seconds In eare sola filius non debet obedire Patri suo si aliquod Pater ipsius jusserit contra Dominum Deum ipsius Ubi enim hoc jubet Pater quod contra Dominum non sit sic audiendus est quomodo Deus quia obedire Patri jussit Deus which he proves by Gods blessing of the RECABITES for obeying their Fathers command in not drinking Wine Jer. 25. Vpon this very ground Wives are commanded to submit themselves to their owne Husbands as UNTO THE LORD To bee subject to them in every thing as the Church is to Christ Eph. 5. 22 24. Col. 3. 8. Servants are commanded to bee obedient to their Masters according to the flesh with feare and trembling and singlenesse of heart as unto Christ Not with eye service as men pleasers but as the servants of Christ doing the will of God from the heart with good will doing service as Vnto the Lord not to men knowing that whatsoever good thing any man doth he shall receive from the Lord for YEE SERVE herein THE LORD CHRIST If servants in obeying their Masters Children their Parents Wives their Husbands lawfull commands serve and obey the Lord Christ Himselfe as the Scripture positively resolves then Christian subjects and Churches in obeying the lawfull Ecclesiasticall or Civill Lawes of their Princes and Parliaments obey and serve Christ Himselfe therein and so doe they who enact them and not commit the highest presumption that can bee against the most Highest as my Brother objects without any authority but with his Ipse dixi Fifthly Paul did endeavour and exercise himselfe to keepe a good Conscience alwayes both towards God and Man by obeying the just Laws and commands of man as well as of God as some Interprets expound it Acts 24. 16. Yea Peter commands servants to be subject to their Masters with all feare not only to the good and gentle but also to the froward and even for CONSCIENCE TOWARDS GOOD to endure griefe and suffer wrongfully from them and by the 1 Peter 3. 16. We are injoyned to have a GOOD CONSCIENCE Towards men who speake evill of us Whence thus I argue If a good Conscience must bee carefully exercised and kept as well toward the lawfull precepts and lawes of Man as of God then certainly they binde the Conscience as well as the Law of God else what had conscience to do with them But the supposition is most evident by the former texts Therefore the deduction thence Sixthly If such Lawes should not bind the conscience and inward man to the cheerfull practicall obedience of them but only the purse and outward man the obedience to them would bee lame or slavish the Lawes Nugatory and contemptible the end of the Laws which is cheerefull obedence to them for the advancement of Gods glory and the publike good of Church and State frustrated and the contempt of them no sinne at all against the fifth Commandement and the precepts of obedience to the higher Powers Magistrates and Rulers over us as all Expositors on the 5th Commandement resolve it is 7. The violating of such just Civill and Ecclesiasticall Lawes as these will cause violating whereof a tender true in lightned conscience will checke a man for and accuse him as guilty of an offence Therefore They must certainely oblige the Conscience else it would not checke at such a violation and acquit and cheere a man in case of ready Obedience as every mans experience can attest if hee narrowly watch his conscience in case it be not feared Eighthly Disobedience to the just edicts Lawes of Magistrates Governours Parents Naturall Civill or Ecclesiasticall are particularly branded both