William Perkins.

A golden chaine: or, the description of theologie : containing the order of the causes of salvation and damnation, according to Gods word .. online

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their further humiliation and preparation to the facrament. So the zp.canon
of the Councill of Gan^res muft be vnderftood . As for the Canons of the
Apoftles(fo faifly cailed)andthc 8. Councill of Toledo , I much refpcft not
what they fay in this cafe. *

Arg. 1 4. Gods authoritic binds confcience : magiftrates authoritie is Gods
aulhoritie : therefore magiftrates authoritie binds confcience properly, ^m/,
Gods authority may be taken two waiesrfirft for that foueraignc and abfolutc
power which he vfeth ouer all his creatures:fecondly for that finit and limited
power which he hath ordained that men fliould exercifc ouer men. If thcms*
wnnamely that magiftrates authoritie is Gods authoritie,be taken in the firft
fcnfe,it is falfe: for the foueraigne power of God is incommunicable. If it be
taken in the fecond (enfe, the propojition is falfe. For there be fundric authori-
ties ordained of God, as the authoritie of the father ouer a child,of the maftcr
ouer the feiuant,the authority of the matter ouer his fcholler,which doc bind
in confcience as the authoritie of Gods lawes doth.

By thefe arguments which I haue now anfwered , and by many other bec-
ing but lightly skanned, it will appeare thatneceflarie obedience is to be per-
formed both to ciuill and Ecclefiafticall iurifdi(flion:but that they hauea con-
ftraining power to bind confcience and that properly as Gods laws doe , it is
not yet prooucd, neither can be ; as I will make raanifcft by other arguments.
Arg. 1 .He that makes a law binding confcience to mortall finne,hath pow-
er, if not to faue , yet to deftroy : bccaufe by finne *, which followes vpon the
tranfgreflion of his law , comes death and damnation . But God is the onely
Lawgiuer that hath this priuiledge; which is,after he hath giuen his law,vpon
the breaking or keeping thereof, to (aue or deftroy, lam. 4. 1 i.Thereisone
LavDgifier that can fane or dejiroy. Therefore God alone makes lawes binding
confcience propcrly,and no creature can doe the like. Anfwer is made that S.
lames fpeakes of the principall Lawgiuer ,that by his owne proper authoritic
makes laws,and doth in fuch manner faue and deftroy,that he neede not fearc
to bedeftroied of anyrand that he fpeakes not of fecondarie lawgiuers that arc
deputies of God, & makelaws in his name.I fay againe that this anfwer ftands
not with the text. For S.Taraes fpeakes fimply without diftinflion,limitation,
or exception : and the effect of his rcafbn is this. No man at all muft flaunder
his brother, becaufe no man muftbeiudgeof thelaw: and no man can be
iudge of the law , becaufe no man can be a lawgiuer to fiue or deftroy. Now
then where be thofc perfbns that fhall make lawes to the fbules of men , and
bind them vnto punifhment of mortall finne ; con(5dcring that God alone is
the fauing and deftroying Lawgiuer.

Argum.2. He that can make lawes as truly binding confcience asGods
Iawes,can alfb prefcribe rules ofGods worfhip : becaufe lo binde the confci-
ence is nothing elfe but to caufe it to cxcufe for things that are well done, and
therefore truly pleafe God; and to accufe for finne whereby God is diOio-
noured: but no man can prefcribe rules of Gods worfhip; and humane lawes
as they arc humane lawes , appoint not the feruice of God. Efa. :^. 1 3 • Thar

Kkk 3 /^^^^

8p ty4Treauf^

feare towards me wM taught hthepreceft of men. Mat. I ^.S.TheyworJ^ipMek
vaine teaching doUrims which are the cowmnndements