A97353:253
The second part of The nonconformists plea for peace being an account of their…
The second part of The nonconformists plea for peace being an account of their principles about civil and ecclesiastical authority and obedience ... : mostly written many years past, and now published to save our lives and the kingdoms peace, from the false and bloody plotters ... / by Richard Baxter.
London: printed for John Hancock, 1680
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
25. Humane Lawgivers may subordinately determine of those things in particular, which God hath only commanded in general; when the ends of Government require a Legal determination of them.
26. As Gods Laws bind us by Primitive power to a conscientious obedience, so the Kings Laws bind us by a Derived power to conscientious obedience, which some ineptly call binding Conscience]: The meaning is, mens Laws bind the man, and therefore primarily the soul (which they call the Conscience); And there is no obligation at all of Laws, which is not primarily on the soul. And this obligation we must be conscious of: Irons and Cords to bind the body immediately. To deny therefore that mens Laws thus bind the Conscience is to deny them to be Laws.
27. But as Conscience is taken Theologically, for the judgement of a man of himself, as he is subject to the judgement of God, so it is all one to say, [men rule our Consciences] and [men are God]. It is contradiction, and can be no controversy. Therefore we verily believe that there is no difference among us in this point, which confounded heads pretend so wide a difference in: For it is scarce possible.
27. But as Conscience is taken Theologically, for the judgement of a man of himself, as he is subject to the judgement of God, so it is all one to say, [men rule our Consciences] and [men are God]. It is contradiction, and can be no controversie. Therefore we verily believe that there is no difference among us in this point, which confounded heads pretend so wide a difference in: For it is scarce possible.