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book_n	according_a	open_v	work_n	3,235	5	5.8581	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11789	The high-waies of God and the King Wherein all men ought to vvalke in holinesse here, to happinesse hereafter. Deliuered in tvvo sermons preached at Thetford in Norfolke, anno 1620. By Thomas Scot Batchelor in Diuinity.	Scott, Thomas, 1580?-1626.	1623 (1623)	STC 22079; ESTC S116969	53,883	90

Pro. 28. 15 As a roaring Lyon and a ranging Beare so is a wicked Ruler ouer the poore people Yet he thought himselfe then also perhaps as vvise as before because he found himselfe as vvitty and forgot vvhat he had vvritten That into a malicious soule wisedome shall not enter nor dwell in the body that is subiect unto sinne Sap. 1. 4. 5. 6. 7. For the holy Spirit of discipline will flie deceite and remooue from thoughts that are without vnderstanding and will not abide when vnrighteousnes commeth in For wisedome is a louing Spirit and will not acquit a blasphemer of his words for God is witnesse of his reines and a true beholder of his heart and a hearer of his tongue Wherefore for this vvhen he recouered his former publique spirit he cryed peccaui and miserere vvith his father David and vvrote that booke called Ecclesiastes to bemone and manifest his owne fall and forewarne other Princes to beware of the spirit of priuacie that they may hedge in their royall wayes vvith these conscionable restrictions vvhereby they may be obayed for conscience sake by their subiects 1. First Salomon or Caesar must not rule vvithout a Lawe nor by his absolute power make any but see to the execution of those that are made It inclines therefore too much towards tyranny for a Magistrate to exercise an absolute authority vvithout limit and the Superiour who rules vvithout a Lawe or against Lawe vvalkes in no way himselfe but balks his owne high-way for a way is fenced but the champian fields are for the wild-goose-chase and corners and holes for sinister actions When as publique persons should do publique actions in publique Gen. 23. 10. in the Gates of the City in the Kings high-way Deut. 22. 15 in the eye of all For chamber-workes are suspicious and carry a shew of priuacy and parciality And so it is sayd by Liuy that Tarquinius made the name of a King odious at Rome because he ruled all Domesticu consilijs by chamber-Councell as Rehoboam in Israel and Lewes the 11 in Fraunce Thus Kings though they bee in some sort aboue the Law because they are dispeusers of it are not yet without a Lawe because they must rule themselues and others by it And thus much the crowne that a King weares testifieth which is a type of the loue and acknowledgement and consent of the people in his gouernement and lets him see that there is a verge a hoope a compasse for the heades of Kings aswell as of subiects and that wee come to manifest in the second consideration 2. Secondly Gods Lawe is Caesars verge which Caesar must neither transgresse nor suffer to bee transgrest Where God hath set no Lawe there Caesars Lawe I meane the Lawe of the Land which is the hedge to this high-way of the King must stand And this must agree with the equity of the Lawe of God from vvhence it originally takes life and strength For as where it agrees with Gods Lawe wee must obay it for conscience sake so where it contradicts or crosseth the Lawe of God the Apostle Peter giues a generall rule It is there better to obay God then man Act. 4. 19. To cleere this Thou sayest thy conscience tels thee the Religion commanded by the King or some ceremony vsed in the Church according to the Lawes established is not agreeable but contrary to the truth If thou canst manifest this by the word of God then thy Conscience tels thee right and thou art not to doe what is commanded by man though he speakes humane Lawe but yet thou art to suffer vvhat is inioyned by him so speaking with the Law or so doeing as Executor of the Lawe and both these wayes thou obayest God and Caesar too God actiuely doing vvhat he vvils and Caesar passiuely submitting thy will to Gods holy ordinance and obaying the Magistrate for conscience sake But if thy conscience tels thee this or that and cannot proue what it tels thee but by shifts and shadowes then it is not truly thy conscience at least no true but a lying conscience that so misleads thee nay rather it is thy phantasie thy imagination thy peeuish preiudiciall and froward conceit And thou art bound to resist and breake thine owne crooked and peruerse vvill aud to subiect it to the will of God who hath subiected thee to Caesar For Conscientia non est contra scientiam sed cum scientia Conscience is ioyned with knowledge that 's the ground otherwise thou setst vp an Idol in thy owne heart and worshippest it vvhilst thou obayest an erring and ignorant conscience For an Idol saith Saint Paule is nothing in the world and such is thy conscience a bug-beare a Scar-crow a Chimera of thine owne melancholly imagination or maleuolent invention And howsoeuer it may seeme right to thy selfe thy Sectators or Sect masters the Yssues thereof are the wayes of death 3. Thirdly as the Lawes of God must guide our consciences in our rellgious duties so the positiue Lawes of the Kingdome must be the high-way wherein euery one must vvalke in actiue obedience And Kings and Iudges are the dispensers and disposers of these Lawes according to reason Neither shall they need in the execution to satisfie euery priuate curious and contentious head which pretending conscience vvill disobey or to satisfie euery delinquent with arguments for then his worke were infinite but strictly and directly to open the booke and to execute the Lawe of the Land and euery liege-man is to acquiesse therein For the Iudge is or ought truly to bee Lex loquens and doth but tell vs the Lawe and shew vs the high-way in which wee must walke and if wee list not to walke in it wee must be content to suffer for our willfull folly or walke out of the vvay out of the reach of the Lawe And there is great reason for this for God hath set Kings as his Deputies to execute Iustice and Iudgement he expects it at their hands and where any euill fals out for lacke of execution the fault is the Magistrates if there be Law to preuent it of him shall the soule be required which perisheth for lacke of gouernment as the soule shal be required at the Pastors hands which perisheth for lacke of instruction in the truth Great reason is it therefore he should haue power ouer such as he must answere so strictly for that he may punish them or compell them to come in or keepe them for drawing others out of his folde So wee see Iudg. 17. Micha sets vp an Idol contrary to Gods Lawe he will haue a parlor-worship a religion by himselfe The reason of this error of knowledge and conscience is giuen there Then there was no King in Israel but euery man did what seemed good in his owne eyes So the King is to see to Religion and if Idolatry increaseth or sects or schismes arise it is counted the Kings fault if there bee a King the fault