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law_n	moral_a	nature_n	positive_a	4,914	5	10.3383	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A36446	Theanthrōpos or The great mysterie of godlines opened by way of antidote against the great mysterie of iniquity, (now awork in the Romish Church.) In a sound and seasonable treatise; wherein 1. The incarnation of the Son of God (and evangelicall love, wisdome, humility, &c. expressed in that contrivance) is fully explicated and displayed. 2. Ceremonies in poynt of divine worship are concluded to be by Christ (the true Messiah) abrogated; and examined whether they are not since Christ, Jewish-anti-Christian; where the Jew and Judaizing Christian are deservedly taxed. 3. Christian liberty with its VIII steps and V boundaries, is modestly and briefly asserted; and many other matters of consequence and moment are imparted; but now published for vindication of the truth and its assertor. By Thomas Douglas, M.A. minister of the Gospel at Olaves-Silverstreet, in London.	Douglas, Thomas, fl. 1661.	1661 (1661)	Wing D2040; ESTC R212841	54,580	83

Man that I am What will become of me Where shall I dwell for ever Who shall be my companions to all eternity Damned Spirits or the Spirits of just men made perfect Such terrors and fears are as it were a Preface and Introduction to hell Now Redeemed ones are free from those Legal terrors and in stead of a Spirit of bondage they are possessed of the Spirit of Adoption whereby they cry Abba Father And this is that which breeds comfort in life and confidence at death in the children of God 7. The seventh is Exemption from the Ceremonial and Judicial Lawes of Moses That Unsupportable Yoke which neither the modern Jews nor their fathers were able to bear Acts 15. 10. This freedom and Immunity are we in a more especial manner to understand by Redemption in the Text. The Jewish Church like an Heir during his minority was subject to a Pedagogie viz. the Ceremonial and Judicial Laws of Moses in which respect the state of the Jewes seemed to be a servile-state but when the fulness of the time was come even the time of the Churches maturity and riper age God sent forth his Son made of a woman to redeem his Church from that bondage and servitude There were three Laws committed to the Jewes viz. The 1. Moral 2. Ceremonial 3. Judicial The Moral Law was ordained to be a standing and Unalterable Rule of Life and Obedience both to the Jewish and Christian Church The Ceremonial and Judicial Lawes were Appendices of the Moral Law The Ceremonial of the first Table determining the particulars of that Worship which was peculiar to the Church of the Jewes The Judicial of the second Table determining the particulars of that Policy which was peculiar to the Common-wealth of the Jewes So that the Ceremonial contained the Ecclesiastical Lawes of that Church and did respect God The Judicial the Civil Lawes of that Commonwealth and did respect their Neighbour Now Christ did in the fulness of the time redeem his Church both from the Ceremonial and Judicial Laws as a * Gal. 5. 1. yoke of bondage imposed not upon the necks but even upon the Consciences of the Jewes binding them to a strict and accurate observation of the same As touching the Judicial and Civil Law What things soever contained therein were communis juris of common Equity and had a foundation in the Law of Nature and might be enforced by the Law Moral are still Obligatory to Christians But what was peculiar to the constitution of the Judaical Policy and are not enforceable by any common Right but were the particular positive Laws of the Jewes do not more binde Christians then any other Municipal Law For Christ destroying the Jewish Commonwealth their Temple and City according to the Prophesie of Daniel chap. 9. v. 26 27. did withall abrogate and destroy the whole Jewish Policy and Lawes And thus it is said The Priesthood namely of Aaron being changed there is made of necessity a change also of the Law namely of Moses Heb. 7. 12. As touching the Ceremonial and Ecclesiastical Law That together with the Judicial Law might be condered in a fourfold respect as is evident from Scripture viz. as 1. A Badge of distinction between the Jewes and all other Nations Gen. 17. 13 14. 2. A Ratified signe of Guilt Col. 2. 14. 3. A Typical Adumbration of Christ and his Benefits Heb. 9. 9 10. 4. A Tutor and Schoolmaster to the Infant-Church Gal. 4. 1 2 3. Now The Christian Church is freed from the Ceremonial as from the Judicial Law in all these respects For 1. Christ hath broken down the middle-wall of partition between Jewes and Gentiles c. Eph. 2. 14 15. 2. Christ hath abolished and taken out of the way the hand-writing of Ordinances which was against us c. Col. 2. 14. 3. Christ the Typified Body of Levitical shaddows and Adumbrations Col. 2. 17. is come 4. When the fulness of the time was come God sent forth his Son made of a woman c. to redeem them that were under the Law his Church from a Mosaical Pedagogie and Elements Gal. 4. 4 5. Then 1. The Ceremonies are not things Indifferent in the Christian Church They were abrogated by the Son of God whose designe in coming in the flesh was to redeem his Church from that Legal Yoke so that to obtrude them upon the Gospel-Church were to frustrate Christians of one great End of the Incarnation and to infringe their Christian Liberty O! How sad is it when men pursue Iniquities for Indifferencies Ergo c. * Do Cas Cons lib. 4. cap. 11. Cas 3. Baldwin in his Cases of Conscience hath a passage which I cannot omit Charles the fifth caused a wretched book called INTERIM to be published wherein yeilding to the Cross Surplice Holy-dayes and other Ceremonies was enjoyned conformity thereunto being much urged by some furious Zelots who pleaded the Emperours Commandment in a thing Indifferent the non-conforming Protestants replyed That the Question was not about a thing Indifferent c. The same Reply might we make to those that urge the Ceremonies as Indifferent things How can those be said to be things Indifferent which Christ hath abolished From which he hath Redeemed his Church 2. How impudent is the Church of Rome in burthening Christians with a yoke which neither they nor their fathers were ever able to bear namely a heap of superfluous yea ridiculous yea impious and Antichristian Ceremonies But Sunt pompae istae omnes Ceremoniae Papisticae nihil aliud quam furi meretricii ad hoc excogitati ut homines ad spiritualem scortationem alliciantur Zanchy ad Regin Elizab. Epistol lib. 1. pag. 112. this is like her Though they are a burthen to the better sort of Christians yet they are a part of her Whorish paint whereby she endeavours to allure Christians to partake of the cup of her Fornications 3. The Ceremonies of the Jewish imposed upon the Christian Church were an Antichristian yoke What insolent Tyrannie is it then in the Romish Church to obtrude old Rotten Ceremonies together with a monstrous heap of her own cursed hatching upon Christians I pray God professed Protestants take not pattern by her its sufficient proof that she is Antichristian and that THE MYSTERIE OF INIQUITY is at 2 Thess 2. 7. work there By reason of such execrable Tyrannie the case of Christians I speak it with much regret is abundantly more sad and their condition more servile then was that of the Jewes O what pity is that Observe 1. The Ceremonies were imposed upon the Jewish by God himself They are imposed upon the Christian Church by Men like our selves There the Jews were the servants of God Here Christians are made * 1 Cor. 7. 23. the servants of Men. Nay 2. The Jewish was an Infant-Church the Christian is a ripe and Adult-Church The Jewish-Church was like an Heir under Age and more servile The Christian-Church is like an

Jewish Policy 2. The second was his subjection to the Ceremonial Law and thus Christ was Circumcised Luke 2. 21. It was in pursuance of this Law that Christ went up three times in the year to Jerusalem to wit at Festival Solemnities according to that in Exod. 23. v. 14. Deut. 16. v. 16. c. 3. The third was Christ's Obediential Conformity to the Moral Law which was two-fold viz. 1. Original 2. Actual 1. The former was the Native Righteousness of Christ's Person Christ is the only Person that was born holy Adam was created holy every Believer is in sanctification made holy but Christ the immaculate Lamb of God was born holy 2. The latter was Christ's Actual Obedience which again was two-fold viz. 1. Active 2. Passive 1. That was the Legal Righteousness and Obedience of his Life answering to the Active condition of the Law Do this and Live 2. This was Christ's Passive Undertakings in behalf of Mankinde it implies his voluntary submission to the Curse and Malediction of the Law to a miserable life and an accursed death to a Cross and a Curse at once not only nostro bono but even nostro loco in our room which the Socinians deny in answer to the poenal demands of a violated Law and the Threats and Comminations annexed In a word the Apostle in saying Christ was made under the Law doth intimate the Quality and Nature of his Estate of Humiliation Vse This should stir us all up to thankful admiration O the wonderful condescention of God Christians What That He who made the Law should be made under the Law That the Scepter Royal and Legislative Power of Heaven should stoop to Obedience Here the Law-maker was made under the Law Here God was subject to his Subjects Law This is the only case wherein be it spoken with reverence * In forma fervi scipso minor est Aug. de Trin. lib. 1. cap. 7. God was subject to Himself O Beloved This is at once matter both of Thankfulness and wonder 2. Christ's Portion lyeth in these words To redeem them that were under the Law that we might receive the Adoption of sons This was the great designe and Love-plot of the Son of God in assuming to himself our Nature here are specified two great Captial Priviledges accrewing to Believers from and by the Son of God Incarnate viz. 1. Redemption 2. Adoption Of which hereafter The Theam that I intend to pitch upon and prosecute is the Incarnation of the Son of God That great Mysterie 1 Tim. 3. 16. of Godliness the very Sun-shine of the Gospel and all Evangelical contrivances in the Application whereof I may very pertinently take into consideration those signal Benefits viz. Redemption and Adoption But when the fulness of the time was come God sent forth his Son made of a woman Here is asserted the Incarnation of the Son of God where we have four Observables viz. 1. The Subject Matter out of which Christ's Body was made 2. The Manner of the production of it 3. The Father's Commission 4. The Circumstance of Time when c. 1. The Subject Matter out of which Christ's Body was made was the very substance of the Virgin Mary its Material and Passive Principle she was the * Vox Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notant Sexum aeque ac conditionem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Procopius woman mentioned in the Text. In Virginem introducendum erat Dei Verbum exstructorium vitae ut quod per ejusmodi Sexum abierat in perditionem per eundem Sexum redigeretur in salutem Tertul. lib. de Carne Christi 2. The Manner of the production of Christ's Body is intimated in the word Made Made of a woman It is observable that the Son of God is here said to be * made and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Begotten of a woman Christ as God was not Made but Begotten Christ as Man was not Begotten but Made Nor 2 Born of a woman Valentinus Schwenckfeldius Marcion the primitive Anabaptists Familists c. did grant that Christ was born of the Virgin Mary but denied that his Body was made of the Real substance of the Virgin now saith our Apostle by the impulse of the holy Ghost The Son was not only born but made of a woman In a Word In that the Son of God is here said not to be begotten nor to be born but to be made of a woman we may gather That 1. Christ's Body was a Real Body and a true Corporeal substance and not a meer Phantasme or Imaginary Body as Marcion and after him the Manichees did affirm the first Author of which Heresie was Cerdo saith * Tom. 6. lib. de haeres S. Augustine 2. This Real Body was made of the very Matter and Corporeal substance of the Virgin Mary and not a Celestial Sydereal or Elementary substance conveyed into the world modo transmeatorio through the Virgins womb or Belly tanquam per canalem * Si Maria non filium sed hospitem in utero gestabat Iesum quomodo dixit Elizabetha Beatus fructus Uteri tui c. Tertul. lib. de Carne Christi vel hospitium as through a channel or hespitage per Virginem non ex Virgine as the Valentinians and Schwenckfeldians vainly conceit 3. Excluditur concursus Maris the concurrence of the Male Sex and by consequence Natural Generation and sinful propagation is excluded Christ was ab Adamo but not per Adamum As sin and misery came by a Woman made of a Man without a Mother so happiness and salvation came by a Man made of a Woman without a Father Eve was from Adam without a Mother Christ came of * Therefore Mary is truly defined to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Dei para Mary without a Natural Father So that damnable was the opinion of Ebion viz. That the Body of Christ was procreated of Joseph's Seed as also that of Helvidius viz. That Christ was not born of a Virgin he denyed the Virginity of the Mother of our Lord. The Son of God did assume to himself the Nature of Assumpsit Deus naturam peccatorum non naturam peccatricem Sinners but not a sinful Nature The Corporeal substance which he took to him was free from all impurity and corrupted Qualities by the omnipotent vertue of the holy Ghost the Active Principle as Aquinas and Efficient Cause thereof by the Preparatory Acts of whose purifying and sanctifying power the Bodily substance was fitted for Personal Vnion with the God-head for the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Damascen lib. 3. Orthodoxa Fidei cap. 2. holy Ghost did come upon the blessed Virgin and the Power of the Highest did over-shaddow her Luke 1. 35. And thus we professedly believe that Christ was conceived of the holy Ghost viz. not as a Material cause but as a supernatural Effective and sanctifying Cause non

Ceremonies may be called Worship of God not only ratione modi but even ratione medii not only as additional things belonging to the reverend use of God's prescribed Worship but also as a mean though not by vertue of any thing in it self but by vertue of somwhat else If so with what face can they blame Papists who place worship indeed in their Cross Crucifix but not by vertue of any thing in it self but in respect of Christ crucified whom say they it represents Once more 4. A thing pertains to the Worship of God say the * Ad cultum Dei pertinet aliquid dupliciter uno modo cum cum aliquid Deo offertur alio modo cum aliquid Divinum assumitur Aquin. 2. 2. Quaest 95. Art 2. Schoolmen two manner of ways viz. vel quoad oblationem vel quoad assumptionem either when we offer to God any thing in point of Worship or when we add and receive any thing into his Worship Hence they are guilty of a superstitious and Ceremonial Worship not only who offer to God for Worship but also who assume in God's worship as sacred what God himself hath not ordained Such are Jewish-Popish Ceremonies Ergo c. Thus I have pursued at large the Vse of Reprehension having respect to my Text O that the Lord would second it with the powerful convictions of his Spirit Vse 3 Here is matter of Consolation Beloved Here is a Summary of Evangelical Comfort here is the choicest thing that is displayed in Gospel What A Redeemer for undone Mankinde A Saviour for sinners And that one of their own flesh and blood too viz. The Son of God made of a woman Here is Semen Mulicris the * Seed of the Woman which was five thousand Gen. 3. 15. yeers ago promised and preached by God Himself the first Evangelist and Preacher of Christ and Gospel I will put enmity said he between thee and the woman and between thy seed and her seed and IT shall bruise thy head c. This was the first Gospel that ever was preached The second Evangelist was an Angel who made a comfortable Sermon upon the same Text Fear not said he to the Shepherds for behold I bring you good tydings of great joy for unto you is born this day in the City of David a SAVIOVR c. Luke 2. 10 11. This Angelical was a truly Evangelical Sermon It is well worthy of our observation that an Angel was imployed in the first publication of the Nativity of our Lord and Gospel-comfort redounding from thence to sinful undone Man But I would not I must not be too prolix here The comfort that doth accrue to poor broken captive sinners from God-Incarnate may appear from an inspection into the capital benefits mentioned v. 5. viz. 1. Redemption 2. Adoption God's great designe in assuming to himself our Nature was saith our Apostle That he might 1. Redeem them that were under the Law 2. That we might receive the Adoption of Sons These be priviledges of the first magnitude and they are gradual In the one we are exempted from a Servile In the other we are dignified with a Filial condition By the one we cease to be Slaves by the other we become Sons I shall through mercy speak to both but to the latter more briefly for displaying to the Saints Gospel-comfort which divides it self here as it were into two streams or channels Of Christian Liberty 1. The first is Redemption This is a Believers Christian Liberty that great Evangelical Priviledge wherein he is freed from his Native Bondage and Captivity intimated while he is said to be under the Law Now Christian Liberty considered in its full Extent and Latitude hath in it these eight steps 1. The first is Exemption from the Curse and Condemning power of the Moral Law There is a twofold Power in the Law viz. 1. Mandatory 2. Damnatory A Commanding and a Condemning Power And accordingly the Legal Obligation is two-fold viz. 1. Active 2. Penal That is an Obligation to Duty This is an Obligation to a Penalty 1. The Mandatory and Directive Power of the Law is ever in force for the Law is a standing and Irreversible Rule of Life and Obedience But 2. The Damnatory and Maledictive Power of the Law by vertue whereof sinful Delinquents are bound over to death to a curse and condigne punishment on the day thou eatest thereof thou shalt surely die said God to Adam concerning the Probational Tree of the Knowledge of good and evil Gen. 2. 17. is fully answered and disanull'd for Believers by Christ for he hath redeemed us from the curse of the Law being made a curse for us Gal. 3. 13. Christ hath redeemed the Saints from the curse though not from the command of the Law And in this sense it is said that the Law is not made for a righteous person 1 Tim. 1. 9. which therefore we must not understand in the Antinomians and loose Libertines sense as if the Law were not at all Obligatory to a righteous person binding him to holiness and obedience O no! The Law is ever recti-dica but never male-dica to Believers In a word Believers are by Christ exempted from the Penal curse malediction and condemnatory sentence of the Law So that Though temporal death is inevitably common both to the Redeemed and to Reprobates for it is by an old infallible Statute appointed unto all men once to die Heb. 9. 27. yet the Redeemed of the Lord are not lyable to death nor indeed to any affliction whatsoever by vertue of any maledictive influence of the Law upon them Mors illis nec abest nec obest though death is inevitable yet it is not hurtful Death is necessary in the Saints not by way of satisfaction to injured Justice for Christ hath performed that and Justice were not Justice if it should require sarisfaction twice but as I may say by way of Introduction into Glory they are by a blessed exchange possessed of Eternal Life with the loss of a Natural life Death is not a Penal or Judicial thing in the Saints for Inane est delirium illud Papisticum de exemptione a poeno aeterna sed non a poena temporali the curse and sting is taken away The same may be said of all the Saints afflictions they are not properly penal but rather probational or castigatory chastisements rather then punishments they are crosses not curses Medicinal not Maledictory Physick not poyson for instruction not for destruction O! What comfort is that There is not now mors in olla the deadly pottage are healed though I die yet I shall not be damned c. 2. The second is exemption from the Rigour of the Law and its Exaction of Inherent Righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Law in its strictness and first constitution did require of us perfect and personal Obedience and that upon pain of death according to its Active condition Do this and live Now

be refused if it be received with Thanksgiving 1 Tim. 4. 4. Now all things are lawful 1 Cor. 6. 12. Now unto the pure all things are pure Tit. 1. 15. This Liberty is an Evangelical Priviledge whereby a true Christian may with a safe and free Conscience use or forbear any of the Creatures of God appointed for his use 2. As touching the Ordinances of Men in things Indifferent Certain it is that the Conscience of a Christian cannot be bound thereby but is free from the Obligatory vertue of all Human Commandments For my more distinct proceeding I shall express my self in these following propositions whereof some be gradual 1. * Vid. Ames de Cons lib. 1. cap. 2. Perk. Treat of Cons cap. 2. sect 3. Alsted Theol. Caf. cap. 2. He is said to binde the Conscience who hath such a strict and Immediate Authority over it as that Conscience ought to be subject thereunto insomuch that what is contrary to it is sin A binding Power is an Ordering and as it were a Coactive Power To urge and enforce Conscience ad assensum vel dissensum to assent to a thing as lawful or that ought to be done or to dissent from a thing as unlawful or that ought not to be done may be said to binde Conscience Vid. Ames de Cons lib. 1. cap. 3. Item Calv. Instit lib. 4. cap. 10. § 5. 2. God alone can bind Conscience And in this sense He is said to be our only Law-giver Jam. 4. 12. Imperial Authority and Jurisdiction over Conscience is peculiar to God alone Hence saith * Com. in 1 Pet. 5. 3. Neque enim cum huminibus sed cum uno Deo negotium est Conscientiis nostris Calvin Instit lib. 4. cap. 10. Sect. 5. Erga animas conscientias nostras nemini quicquam juris nisi Deo Tilen Synt. part 2. Disp 32. Thef 4. Liberi sumus ab omnibus humanis Ritibus Quantum quidem ad Conscientiam attinet Hemming Enchyr. clas 3. cap. 14. Ab omni traditionum humanarum jugo liberas habent conscientias fideles cum solius Dei sit res ad Religionem pertinentes praescribere Profess Leidens Synt. pur Theol. Disp 35. c. Luther Vnum Dominum habemus qui animas nostras gubernat We have but one Lord and Governour of our souls From hence it is evident that the binding and obliging Power over the Conscience is peculiar to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But 3. The Lawes of God wherein were determined those particulars which are neither commanded nor forbidden in the Moral Law of God are abrogated Now those were the Ceremonial and Judicial Laws of Moses the one determining Ecclesiastical the other Civil matters peculiar to the Jewish Church and Commonwealth From both which Christ as hath been said hath exempted the Christian Church Now 4. The Laws of Men whether Civil or Ecclesiastical as such are not properly Binding or Obligatory to Conscience God is as hath been said the sole Lord of Conscience As for Human Laws and Ordinances neither is simple Obedience due unto them neither doth a thing which in respect of the Law Moral is Indifferent that is neither commanded nor forbidden by vertue of them become simply necessary They are Declarative only not Authoritative that is they declare what is fittest to be done in things which are Indifferent and cannot be enforced either by the Law of God or Nature There is in them a Directive Power but not a Coactive Jurisdiction They have only vim dirigendi monendi saith * Synt. part 2. Disp 27. Thes 39. Vid. Marcum Antonium de Dom. de Repub. Eccles lib. 5. cap. 2. N. 12 Chem. exam 2. de bon Oper. p. 179. Calvin Instit lib. 4. cap. 10. Sect. 6. Ames de Cons lib. 1. cap. 2. Tilenus And hence is that charge of the Apostle to the Corinthians Ye are bought with a price be not ye the servants of 1 Cor. 7. 23. men which we are not to understand of subjection to Magistrates or of External servitude but of the bondage of Conscience And that to the Colossians Let no man Col. 2. 16. judge you or usurp power over the Conscience in meat or in drink or in respect of a holy day And hence is that sharp reproof Why are ye subject to Ordinances Touch not Col. 2. 20 21. Taste not Handle not that is Why do ye observe Human Traditions as if the Conscience were bound by them c. * Conc. Trid. ●●ss 4. Cursed is the Tyrannie of the Romish Church which imposeth her Heterodox Traditions upon Conscience teaching that they are with like reverence to be embraced a● the Written Word of God 5. The Oligatory and Binding Power of Human Laws whether Ecclesiastical or Civil is Vis quaedam Divina Divine Authority This is Ratio Legis the very Reason of the Law without which the Law it self can never bind There must be more of REASON then of WILL in all Human Ordinances though WILL without enquiry after REASONS is Obligatory in Divine Ordinances Now the REASON of Man's Law can be no other then the WILL of God in his Law As touching Ecclesiastical Laws It is not the Authority of the Church of Councils or Convocations but the Matter of the Canon not Ratio Precipientis but Ratio Praecepti that bindes In a word There must be in all Ecclesiastical Laws and Constitutions 1. Conformity to the Word of God that is the Rule 2. They must Manifestam Vtilitatem prae se ferre saith * Instit lib. 4. cap. 10. Sect. 32 Calvin they must serve as to the Glory of God so for the Publique Good this must be the End They must tend to the maintaining of Vnity as of Verity these must not be separated Order and Decency to the preventing of Scandal without Impositions upon Conscience or the infringing of the purchased Liberty thereof Else to Obey Ecclesiastical Canons were not believe it Vid. Jun. Animadv in Bellarm controv 3. lib. 4. cap. 16. Item Thes Theol. de lib. Christ Thes 11. Tilen Synt. part 2. disp 27. Thes 39. Item Thes 9. Alsted Theol. Cas cap. 2. Hospin de Orig. Fest Christ cap. 2. Bez. Conf. cap. 5. art 16. Paraeum comment in 1 Cor. 14. Calvin Instit lib. 4. cap. 10. sect 32. Item Resp ad lib. de Pii viri officio pag. 413. Prof. Leid Synt. pur Theol. Disp 35. Thes 19. Jus Canon decret part 1. dict 61. c. 8. Perkins Treat of Cons cap. 2. sect 8. c. CANONICAL OBEDIENCE As touching Civil Laws We are bound in Conscience to observe the Magistrates Commandments Though we are not bound in Conscience Quamvis ad Justas Leges humanas justo modo observandas obligentur homines in Conscientiis suis a Deo ipse tamen Leges humanae qua sunt Leges hominum non obligant Conscientiam Ames de Cons lib. 1. cap. 2. BY those Commandments as such Obedience Active or Passive to