Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	accuse_v	conscience_n	law_n	3,144	5	5.7967	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87530	A looking-glasse for the Parliament. Wherein they may see the face of their unjust, illegall, treasonous and rebellious practices, 1 Against Almighty God. 2 Against their King. 3 Against the fundamentall lawes of the kingdome. 4 Against their own oaths and covenants. Argued betwixt two learned judges, the one remaining an exile beyond the seas, the other a prisoner for his allegiance and fidelity to his King and country.	Jenkins, David, 1582-1663.; R. H.; Heath, Robert, Sir, 1575-1649, attributed name.	1648 (1648)	Wing J595; Thomason E427_17; ESTC R202656	43,342	52

consciences It being a certaine Axiome in Divinity Quod per sacramentum non tenemur nisi ad bonum aut legale By Oaths men are bound to the performance of nothing but what is good and lawfull Now to manifest that this Oath is against the Law of nature we are to consider what the Law of nature is which we finde among the learned to be distinguished into two kindes generall and speciall This generall by Vlpian de Justitia Jure L. 1. tit. 1. is thus defined Jus naturale est Quod natura omnia Animalia docuit Naturall Law is that which nature hath taught all creatures living which he distinguisheth thus from the speciall Jus istud non humani generis proprium sed omnium animalium Quae terra marique nascuntur avium quoque commune est The Law of Nature saith he is not proper to man alone but the same is common to all living creatures as well to birds as to those which the Land the Sea produceth and agreeable to this is the description of the Law of Nature set downe by learned and reverend Hooker in his first booke of Ecclesiasticall pollicie whereby he calls it That manner of working which God hath set for each created thing to keep he being a director of infinit knowledge to guide nature in her wayes But I meane not that this Negative Oath is against this generall Law of nature but there is a more speciall Law of nature proper to mankinde only which will steere us to the question in hand which speciall Law of nature proper to men St. Augustine in his Epistle ad Hil. 89. in Evangelium Johanes Tract. 49. defines thus Lex naturalis est impressio divini luminis in nobis participatio legis aternae in rationali Creatura The Law naturall saith he is the impression of divine light in us and a participation of the eternall Law in the reasonable creatures which distinction is strengthened by that expostulation which Moses makes in the person of God with Cain before any Law written Gen. 4. 7. If thou dost well shalt thou not be accepted if thou dost not well sin lyeth at the doore for so is the Law of nature imparted unto us by illumination of the Law eternall that this is most cleare St. Paul witnesseth unto us Rom 2. 15. 14. For when the Gentiles saith hee which have not the Law doe by nature the things contained in the Law these having not the Law are a law unto themselves which shew the works of the Law written in their hearts their conscience also bearing witnesse and their thoughts mean while excusing or accusing them what other thing was this but the Law of nature or the impression of divine light in the hearts of the Gentiles which doctrine of St. Paul reproves the opinion of those who thinke that whatsoever proceedes of nature is sinne for if so it were that whatsoever proceeds of nature is sinfull how could the consciences of the Gentiles bear witnesse for them or excuse them of the breach of the Law Therefore St. Augustine in his third booke de doctrina Christiana Cap. 14 saith Omne vitium naturae nocet ac per hoc contra naturam est every vice doth wrong to nature and is therefore contrary to it and in his 12. booke de Civitate Dei Cap. 1. he saith Omnia peccata sunt in universum contra naturam legem naturae All sins are generally against reason and the Law of nature And Damascene L. 2. fidei Orthodox Cap. 30. agrees in this with him for saith he Homines facti sunt mali declinando in id quod contra naturam est Men are made evill by declining to that which is contrary to nature Nature therefore is Gods instrument and none other is her guide but only the God of nature for as S. Paul said in his Sermon at Athens when he found an altar directed to the unknown God Act. 17. 28. in him we live and move have our being being also of his off-spring as he told them their owne Poets said whereby it is clearly proved that though the Athenians being Gentiles and ascribing the being of all things to the Law and course of nature yet St. Paul could finde out another hand in those workes besides nature to whom nature was only subservient and an handmaid to obey his eternall Law decree and purpose according to that order hee hath set downe for the sonnes of men for ever to bee observed This short digression I have made only to take away this objection that many make That we are not bound to observe the Lawes of nature and also to let them know that the Law of nature is to bee observed and that as being a participation of the eternal Law it is both perpetuall and unalterable and not presumptuously to be violated The consideration whereof moved Pythagoras the heathen Philosopher to publish amongst his golden precepts this one nil turpe committas neque coram aliis neque tecum maxime omnium verere teipsum commit nothing foule or dishonest saith he neither to be known to others nor to thine own heart but above all things reverence thine owne conscience but to draw somewhat nearer to the thing in purpose and to prove that this Negative Oath is against the Law of nature I must observe with Hooker that as there is a Law naturall belonging to men as they are men in their kinde which Law directeth them in the means whereby they are to steere their actions as to their owne particular preservations so there is a Law naturall which toucheth them as sociable parts united into one body a Law which bindeth them to serve unto each others good and all to preserve the good of the whole before whatsoever their owne particular and from both those roots or branches of the Law of nature springs the allegiance subjection and loyall obedience which is due from a subject unto his King from this speciall Law of nature Man by the impression of divine light is bound to observe the Law naturall as it is written in his heart and is part of the Law eternall by which we are bound to obey and succour and assist our Parents whether our naturall parents or the parents of our Country and from this relative Law of nature as I may so call it or the Covenant of nature whereby we are bound as sociable parts by the Law of nature united into one body for the preservation of the whole the subject to obedience faith and allegiance the King to protection and to maintaine the Laws bodies and goods of his subjects and both together to maintaine the peace of all as Fortescue in his booke of the praise of the Lawes of England Cap. 13. observes and therefore Glanvil who wrote in Hen. 2. time L. 9. Cap. 4. saith Mutua debes esse domini fidelitatis connexio ita quod quantum debet quisque

sent Jehu with the like message unto Baasha as we read 1 of Kings 26. 2. And we read of Syrus the Assyrian heathen Emperour Isaiah 44. 28. where God saith of Cyrus He is my shepherd and shall performe all my pleasure and the 45 1. Thus saith the Lord to his anointed to Cyrus whose right hand I have holden to subdue Nations before him and verse the 5. of the same Chapter I am the Lord and there is none else there is no God besides me I guided thee though thou hast not knowne me God also calleth Nabuchaduezar that wicked idolatrous persecuting heathen King of Babylon his servant no lesse then three times in holy writ as we read Ier. 25. 9. 27. 16. and 43. 10. which severall places of Scripture doe clearly evidence to me that be the Prince or King never so wicked or Idolatrous be he never so unjust nay be he Pagan or Infidell God acknowledged them to be his owne ordinance upon his people nay and more commands his people to yeeld obedience to them as his ordinance upon paine not only of temporall destruction but of everlasting condemnation and this is proved unto us by that command of God given to his chosen people the Jewes Jer. 27. 12. Bring your neck under the yoke of the King of Babylon and serve him and live why will you dye thou and thy people by the sword by the famine and by the pestilence as the Lord hath spoken against the Nation that will not serve the King of Babylon therefore hearken not to the words of the Prophets that speake unto you saying Yee shall not serve the King of Babylon for they prophesie a lye unto you for I have not sent them yet they prophesie a lye in my name that I might drive you out and that yee might perish ye and the Prophets that prophesie unto you Nay God by the mouth of the Apostle St. Paul Rom. 13. 1. commands us upon paine of damnation to obey his ordinance in these words Let every soule be subject to the higher powers for there is no power but of God whosoever resisteth the power resisteth the Ordinance of God and they that resist shall receive to themselves damnation who these high powers are St. Peter tells us 1 Pet. 2. 13. Submit your selves to every ordinance of man for the Lords sake whether it be to the King as supreame or unto governours as unto those that are sent by him The King then is the highest power under God in his Realme and governours are sent but by him and therefore only to be obeyed because sent by him thus we see were our King an heathen an Idolater an unjust or perjured person yet he is Gods ordinance upon his people God so acknowledges wicked Princes to be nay commands obedience to them lest we be temporally destroyed Nay more then that lest we receive to our selves damnation What then shall I sweare not to serve honour submit unto and obey my most Gracious Sovereigne Lord King Charles a Christian King and anointed crowned nay my naturall King as religious just pious vertuous mercifull and wise a King as ever reigned over this Realme of England or at this time lives in the world without disparagement to any Prince or Potentate now living upon the face of the whole earth Marry God forbid for feare I receive unto my selfe damnation No I will with St. Peter 1 Pet. 2. 17. Feare God honour the King which words import a most holy ordinance eternall and indispensable and by us for no ordinance of man whatsoever to be omitted or by any Law to be discharged thus much in generall touching the duty that every Subject owes to his King by the Laws of God But if it be objected that these generall precepts inforce nothing in this particular case of the Negative Oath I answer they doe very pregnantly for the words of the Negative Oath are these I. A. B. doe sweare from mine heart that I will not directly nor indirectly adhere unto or willingly assist the King in this War or in this Cause against the Parliament In which words there is an inhibition of that duty to my King which by Gods Law and his holy Word I am enjoyned to performe towards him and if I sweare this oath I restraine my selfe thereby in part of that subjection and obedience which is due from mee to my Sovereigne for it doth not appeare by the Scriptures afore mentioned nor by any other that I know that there is any case whatsoever excepted wherein I ought not to pay tribute custome feare or honour to my King But in this case I engage my selfe by mine oath not to adhere or willingly assist the King in this Warre or in this Cause against the Parliament which is as much to say as I shall not pay him that is due to him by the Law of God and injunction of the Scriptures If it bee objected that the Scripture bindes mee not to assist the King or adhere unto him in matter of War I answer it doth though not in direct words yet in full effect and substance for within the precept of Peter 2. 17. Feare God honour the King And by the first Commandement of the second Table honor thy father and thy mother is included all manner of aid and assistance due to a King both in warre and peace which I prove thus The Geneva notes which I follow in the interpretation of Scriptures being most authenticall of any in these times of Reformation commenting upon the 20 Ezek. 12. on these words Honour thy father and thy mother expresse that by the parents also is meant all that have authority over us wherein the King is included and upon the 5 Chapt. of Deut. 16. verse upon the same words glosse thus not for shew but with true obedience and with due reverence and upon the 15. Chap. of Matth. and 4. verse where our blessed Saviour reproves the Jewes for not observing this Commandement by offering their Corban which in their case was much like this Negative Oath in ours saith thus unto them Honour thy father and thy mother and he that curseth father or mother let him dye the death but yee say whosoever shall say to father or mother by the gift that is offered by me thou maiest have profit though he honour not his father or mother shall be free thus have you made the Commandement of God of none effect by your traditions O hypocrites Esaiah well prophesied of you saying This people draweth neare unto mee with their mouth and honour me with their lips but their heart is farre from me but in vaine they worship me teaching for doctrine mens precepts The Geneva notes say that by honour is meant all kinde of duty which children owe to their parents and what that is both Arias Mountanus and Vatablus upon the same place interpret that Honarare est omni in memento supportare vel sustentare to honour is to support and helpe

name and by authority of the Kings highnesse and his heyres Kings of this Realme in all Shires Counties Counties palatine and other places of this Realme Wales and Marches of the same or in any other his dominions at their pleasure and wills in such manner and forme as Justices of Eire justices of Assise justices of Peace and justices of Goale-delivery be commonly made in every shire of this Realme any grants usages prescription allowance act or acts of Parliament or any other thing or things to the contrary thereof notwithstanding By the Statute of 1. Edw. 6. cap. 2. It is acknowledged that all authority of jurisdiction spirituall and temporall is derived and deducted from the Kings Majestie as supreame head of the Realme and that no Ecclesiasticall Court can be held within the Realme but by authority from his Majestie By the statute of 5. and 6. Edw. 6 cap. 11. It is recited Forasmuch as it is most necessary both for common pollicy and duty of the Subjects above all things to prohibit restraine and extinct all manner of shamefull slanders which might grow happen or arise to their sovereigne Lord the Kings Majestie which when they be heard seene or understood cannot but be odible and abhorred of all those sorts that be true and loving Subjects if in any point they may doe or shall touch his Majesty upon whom dependeth the whole unity and universall wealth of this his Realme c. By the Statute made in the second Parliament of the first yeare of Queene Mary cap. 1. It is acknowledged that the imperiall Crowne of this Realme with all dignities honours prerogatives authorities jurisdictions and preheminences whatsoever to the same united or annexed were descended unto Queen Mary and that by force and vertue of the same all regall power dignity honour prerogative preheminency and jurisdiction did appertaine and of right ought to appertaine unto her as to the soveraigne supreame governour and Queene of this Realme By the statute of primo Eliz. cap. 1. The Queenes right as belonging to the Crowne of England and are restored to her and the Oath of supremacie enacted and then made and by another Act made the same Parliament cap. 3. Intituled an Act of Recognition of the Queenes highnesse title to the imperiall Crowne of this Realme the whole Parliament acknowledgeth the Queenes right to the Crowne by lawfull discent and succession both by the lawes of God and the lawes and statutes of this Realme with all the rights prerogatives preheminencies and jurisdictions whatsoever belonging or appertaining to the same binding themselves therein by solemne oath to maintaine the title of her and her heyres thereunto Neither can I omit to remember that famous and never to bee forgotten Act of Recognition of his right to the Crowne of England made to King James our Kings Father in full Parliament in the first yeare of his reigne which that it may the more clearely appeare what it is I have here transcribed at large without addition or diminution of word or syllable as an Act to the observance whereof I am obliged and was bound in the loynes of myne Ancestors who were then representatively present in the same Parliament which act of Parliament is thus intituled A most joyfull and just Recognition of the immediate lawfull and undoubted succession descent and right to the Crowne The act it selfe is printed in the statutes at large in these words Anno primo Iacobi Regis Great and manifold were the benefits most deare and most gracious Sovereigne wherewith Almighty God blessed this Kingdome and Nation by the happy union and conjunction of the two noble houses of Yorke and Lancaster thereby preserving this noble Realme formerly torne and almost wasted with long and miserable dissention and bloody civill warres But more inestimable and unspeakable blessings are therby powred upon us because there is derived and growne from and out of that union of those two princely Families a more famous and greater union or rather a reuniting of two mighty famous and ancient Kingdomes yet anciently but one of England and Scotland under one imperiall Crowne in your most royall person who is lineally rightfully and lawfully descended of the body of the most excellent Lady Margaret eldest daughter of the most renowned King Henry the seaventh and the high and noble Princesse Queene Elizabeth his Wife eldest daughter of King Edward the fourth The said Lady Margaret being eldest sister of King Henry the eight Father of the high and mighty Princesse of famous memory Elizabeth late Queene of England In consideration whereof albeit we your Majesties most loyall and faithfull subjects of all estates and degrees with all possible and publique joy and acclamation by open Proclamations within few howres after the decease of our late Sovereigns Queene acknowledging thereby with one full voyce of tongue and heart that your Majestie was our onely lawfull and rightfull leige Lord and Sovereigne by our unspeakable and generall rejoycing and applause at your Majesties most happy Inauguration and Coronation by the affectionate desire of infinite numbers of us of all degrees to see your Royall Person and by all possible outward meanes have endeavoured to make demonstration of our inward love zeale and devotion to your excellent Majesty our undoubted rightfull leige Sovereigne Lord and King Yet as we cannot doe it too often or enough so can there be no meanes or way so fit both to sacrifice our unfained and hearty thankes to Almighty God for blessing us with a Sovereigne adorned with the rarest gifts of minde and body in such admirable peace and quietnesse and upon the knees of our hearts to Agnize our most constant faith obedience and loyalty to your Majesty and you royall Progenie as in this high Court of Parliament where all the whole body of the Realme and every particular member thereof either by person or by representation upon their owne free elections are by the lawes of this Realme deemed to be personally present To the acknowledgment whereof to your Majestie wee are the more deeply bounden and obliged as well in regard of the extraordinary care and paines which with so great wisedome knowledge experience and dexterity your Majestie fithence the imperiall Crowne of this Realme descended to you have taken for the continuance and establishment of the blessed peace both of the Church of England in the true and sincere Religion and of the Common-wealth by due and speedy administration of Justice as in respect of the gracious care and inward affection which it pleased you on the first day of this Parliament so lively to expresse by your owne words so full of high wisedome learning and vertue and so repleate with Royall and thankfull acceptation of all our faithfull and constant endeavours which is and ever will bee to our inestimable consolation and comfort We therefore your most humble and loyall subjects the Lords Spirituall and Temporall and the Commons in this present Parliament assembled doe from

said That the naturall body of the King and his politique make but one body for as long as the naturall body lives the politique is inherent being meerely imaginary and invisible as it is said in Calvins case whereupon I inferre that the Kings politique capacity his body being absent is not in the Parliament And in 10. Eliz. Plowdens 316. it 's affirmed That the law makes not the servant greater then the Master nor the subject greater then the King for that were to subject order and measure since therfore the King hath so undoubted a right to the Crowne and is my lawfull Sovereigne and mine allegiance is due unto the Kings person by the Law of the Land Recognized and acknowledged in so many severall Parliaments in all ages and confirmed by so many undeniable authorities in Law reported in our Books and since it stands proved that mine Allegiance is due unto his naturall person both by the Law of God nature and the law of the Land and can neither be abjured released or renounced being inseparable from the person of the King and indispensably due from me to him I conclude that the Oath which binds me if I take it and keep it to withdraw mine Allegiance from my Leige Lord the King is against the law of the Land and in taking it I not only make an absolute breach upon the law of the Land but also in my judgement I doe thereby incurre the crime of perjury by the law in falsifying my faith and Allegiance to his Majesty King Charles Gods anointed and crowned my naturall liege Lord sovereigne and my lawfull King both by descent Coronation investure and undoubted right which is not onely due to him by the Law of the Land from every of his subjects but every one of them is to take this following Oath for performance of it Viz. You shall sweare that from this day forwards you shall be true and faithfull to our Sovereigne Lord King Charles and his heyres and faith and truth shall beare to him of life and member and terrene honour and you shall neither know nor heare of any ill or dammage intended unto him that you shall not defend so helpe me Almighty God Which forme of Oath every Subject by the Common Law is bound to take as appeares by Britton 5. Edw. 1. cap. 24. And by Andrew Horne in the Mirrour of Justices pag. 226. and in Calvins case as by perusall of their Bookes will appeare and by diverse others which for brevities sake I omit And now Sir I desire to know your opinion likewise whether that by the Common Law both houses of Parliament are in power above the King or where their legall power to dispose of his Majesties person other then to his honour and good according to their duty Oathes Protestations Covenants and Declarations and obedience is to be found I come now to prove that this Oath is against the Law of reason the Law of reason saith Doctor and Student cap. 2. is written in the hearts of every man teaching him what is to be done and what is to be fled And because it is written in the heart therefore it may not be put away nor is it ever changable by any diversity of place or time and therefore against this Law prescription statutes or customes may not prevaile and if any be brought in against it they be no prescriptions statutes nor customes but things done against justice and voyd and in this it differeth from the Law of God for that the Law of God is given by Revelation from God Almighty and this Law is given by a naturall light of understanding and is given principally to direct our actions by for the obtaining of felicity in this life so us we guide them onely by the rule of Justice This Law instract●th us saith the same Author that good is to be done and evill is to be avoided that thou shouldest do● to another that which thou wouldest another should doe to thee That justice is to be done to every man and not wrong that a trespasse is to be punished such like Is it so then that the law of reason directs me that good is to be done and evill is to be avoyded I then conclude that this oath is against this Law for if I by this Oath shall withdraw mine Allegiance and subjection to my King from him I lose the benefit or good I should have by his protection for the rule in Law is Quod Subjectio trahit protectionem quia Rex ad tutelam Legis corporum bonorum erectus est as Fortescue lib. de laudibus legum Angliae c. 13. Obedience of the Subject drawes protectiō from the King the King being ordained for the defence of the Law the bodies goods of his Subjects The holy Scriptures informe me that I must obey my King for conscience sake and this Law teacheth me I must avoid evill but it is evill for me to obey men in taking this Negative Oath which enjoynes me not to obey my King rather then God who enjoynes that duty of obedience therefore I conclude that this Oath is against the Law of reason This Law teacheth me to doe as I would men should doe unto me but if I were a King I would not be dispoyled of the duty and service of my Subjects therefore this Oath enjoynes me to a thing against the Law of reason It is injustice and wrong to take away the Kings right by this Law but this Oath bindes me to take away his right and doe him wrong therefore in this particular also this Oath is against the Law of reason And lastly this Law of reason teacheth me a Trespasser is to be punished it teacheth me also to understand that to take this Oath is to trespasse upon my Kings interest in me as I am his Subject to trespasse upon his Lawes as I am de jure under his government and to trespasse upon his patience and goodnesse if he doe not hereafter punish me for it Therefore I conclude this Oath is against the Law of reason The Law of reason generally taken is a directive Rule unto goodnesse of operation saith Hooker so that by this Law wee ought to direct all our actions to a a good end but by taking this Oath I direct not my actions to a good end therefore I am not to take this Oath by this Law the Law of reason saith Sophocles is such that being proposed no man can reject it as unjust and unreasonable but the King may reject this manner of imposing of Oathes upon his Subjects whereby he isdeprived of their aid and assistance without his assent And the Subjects may reject this Oath as unreasonable and unjust because if they take it they are thereby bound either to breake their Oath which is a grievous sin or to lose the benefit of protection which by the Lawes they may claime and ought to have from their naturall lawfull and sovereigne Liege