A Golden Chain

Argum. 6. Rom. 13. Whosoever resisteth the power, resisteth the ordinance of God: and, they that resist shall receive to themselves judgement: and, ye must be subject not only for wrath, but also for conscience sake. Ans. Magistracy indeed is an ordinance of God to which we owe subjection, but how far subjection is due there is the question. For body and goods and outward conversation, I grant all: but a subjection of conscience to mens 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, and 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, and 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 and their authority. To this answer Papists reply nothing that is of moment. Therefore I proceed.

Argum. 6. Rom. 13. Whosoeuer resisteth the power, resisteth the ordinance of God: and, they that resist shall receiue to themselues iudgement: and, ye must be subiect not onely for wrath, but also for conscience sake. Ans. Magistracie indeede is an ordinance of God to which we owe subiection, but how farre subiection is due there is the question. For bodie and goods and outward conuersation, I grant all: but a subiection of conscience to mens laws, I denie. And between these two there is a great difference; to be subiect to authoritie in conscience, & to be subiect to it for conscience, as will be manifest if wee doe but consider the phrase of the Apostle, the meaning whereof is• that wee must performe obedience not onely for anger, that is, for the auoiding of punishment, but also for the auoiding of sinne, and so by consequent for auoiding a breach in conscience. Now this breach is not properly made because mans law is neglected, but because Gods lawe is broken which ordaineth magistracie, and withall bindes mens consciences to obey their lawefull commandements. And the damnation that is due vnto men for resisting the ordinance of god, comes not by the single breach of magistrats commandement, but by a transgression of the lawe of God which appointeth magistrates and their authoritie. To this answer Papists replie nothing that is of moment. Therefore I proceed.