prooue the proposition of such a principall Syllogisme or illustrate the conclusion it selfe but in that Syllogisme alone is contained the whole nature of Conscience The Proposition treateth of the Law the Assumption of the fact or state and the Conclusion of the relation arising from the fact or state in regard of that Law The Conclusion either pronounceth one guilty or giveth spirituall peace and security CHAP. II. Of the Synteresis or storehouse of Principles THat Synteresis out of which the proposition of this syllogisine or the Law of Conscience is taken is most properly a habit of the understanding by which wee doe assent unto the principles of morall actions that is such actions as are our duty because God hath willed or commanded them whence it hath the name in Greeke from conserving for through the goodnesse of God the knowledge of many things which wee ought to doe or shun are still conserved in mans mind even after his fall That exposition of Durand who dreames that the Greeke word Synteresis signifies a Co◅lection is too harsh and absurd 2 Because this Synteresis is an habit therefore many doe call Conscience an habit but it is onely the principle of conscience neither doth it make up any part of conscience but only as conscience is in its excercse 3 This Synteresis is termed a naturall habit in respect of the light whereby the understanding of man is fitted to giue assent unto Naturall principles it is likewise called an acquired habit in regard of the Species or of the fuller understanding of that whereunto the understanding is naturally inabled and can as it were understand presently 4 This Synteresis differs onely in respect or apprehension from the Law of Nature or from that Law of God which is naturally written in the hearts of al men for the law is the obiect and Synteresis is the obiect apprehended or the apprehension of the obiect 5 This Synteresis may for a time be hindred from acting but cānot be utterly extinguished or lost Hence it is that no man is so desperately wicked as to be void of all Conscience 6 To Synteresis being taken after a large sense ought to be referred not onely generall conclusions touching right or Law which are deduced by good consequence out of naturall principles but likewise all practicall truths whereunto wee giue a firme assent through the revelation wee haue by faith 7 From hence ariseth the distinction of Conscience into that which is Naturall and that which is Inlightened Naturall Conscience is that which acknowledgeth for law the principles of nature and the conclusions arising from them Inlightened is that which doth beside those acknowledge whatsoever is prescribed in the Scriptures The Scripture sometimes speaketh of this last as Rom. 6. 3. and sometimes of the other as 1 Cor 6 8. 8 From hence it appeareth that the perfect and only rule of Conscience is the revealed will of God whereby a mans duty is both showne and commanded For Synteresis in a more large sense consisteth partly of morall principles that are naturally in us together with their conclusions and partly of those which God besides them hath injoyned But the revealed will of God whereby man knowes his duty containeth both these 9 Hence it is that the Law of God onely doth bind the Conscience of man By the Law of God wee understand that revealed will of God whereof we haue made mention viz. as it doth also containe those things which are commanded in the Gospell 10 To binde in this morall sense is to haue such an authority as the Conscience ought to submit it selfe unto And it were a sinne to doe any thing contrary to it 11 Hence it is that though men be bound in Conscience by God to observe in due and iust circumstances the lawes of men yet the same lawes of men so far as they are mans lawes doe not bind the Conscience 12 The Conscience is immediatly subject to God and his will and therefore it cannot submit it selfe unto any creature without Idolatry 13 God onely knowes the inward workings of the Conscience he therefore onely can prescribe a law unto it or bind it by one 14 God onely can punish the Conscience when it sinneth he therefore onely can forbid any thing to it 15 Even a promise which in it selfe is sacred though it be confirmed by an oath as it is an act of man doth not properly bind the Conscience for the former reasons though men are bound in conscience by God to a strickt and faithfull keeping of them For as it hath beene said before of the lawes of men it may also in some sort be affirmed of all covenants and other conditions which being made a man is bound to keep out of Conscience to God as for example the sicke person is bound in Conscience to obey the counsell of Phisicians for his health But the receipts prescribed by Phisicians doe not binde the Conscience So againe Parents and Children are bound to mutuall duties he that hath received a benefit is bound to shew himselfe thankefull and the like may be said of many other things yet none of these either Parent Benefactor relation or benefit doe of themselues binde the Conscience but the will of God in them CHAP. III. Of the Office of Conscience THe office of Conscience if we speake with respect to the Synteresis or Lawes of it is one in Necessary things Another in things of middle and indifferent nature In necessary things Conscience hath two acts 1 To binde 2 To inforce to practise 2 Conscience bindeth according as it is informed of the will of God for in it selfe it hath the power of a will of God and so stands in the place of God himselfe 3 Gods will as it is understood or may be understood binds the Conscience to assent As it is acknowledged and received by Conscience it binds the whole man to obey and doe it presently 4 Conscience bindeth a man so straitly that the command of no creature can free a man from it 5 Hence man as he maketh Conscience of the will of God commanding him some duty is in that regard called a Debtor Rom 1 14. a servant Rom 6. 16. is said to be bound Acts 20. 22. constrained 2. Cor. 5. 14. to haue a necessity laid upon him 1 Cor. 9. 16. so that he cannot doe otherwise Acts 4. 20. 6 Conscience inforceth to obedience by vertue of this its act of Binding For that is to the will an impulsiue cause to make it carry it selfe conscientiously 7 This inforcement is signified in the fore-named places and phrases the strength and power thereof is declared Ier. 20. 9. Wherefore I thought from henceforth not to speake of him nor to preach any more in his name but the word of the Lord was a very Burning fire in my heart and in my bones Amos. 3. 8. The Lion hath roared who will not be afraid the Lord hath spoken
yeeld due obedience unto him We haue an example hereof in Iaaâ—…ob that went in to Leah that was none of his wise whom he verily thought was his wife Rachel 8 If the error be voluntary then it is to be judged of as an error is which is of the law or rule 9 Conscience erring touching the Lawe after the fact in beleeving that which it hath done well to be sinne or contrariwise hath no power to binde in regard of that action which is past because binding and obliging haue ever a regard to future actions and a morall action as the will it selfe is alwaies guided and informed by a foregoing apprehension and not by that which followes after Hence no action is made better or worse for that conscience which is after it Yet doth this conscience so farre binde through occasion of that which is done that one cannot lawfully goe on to doe the like againe so long as he hath such a conscience viz. That hee hath sinned though he hath not in doing so before 10 Conscience through error judging that to bee lawfull which is unlawfull as that it is lawfull for one to lie to saue his owne or his neighbours life bindes indeed but doth not binde to doe so It bindes because he that hath such a conscience can neither lie nor abstaine from lying without sinne Hee cannot lie because this is simply unlawfull Hee cannot abstaine from lying with such a conscience because such manner of forbearance is forbidden by God though forbearing it selfe bee commanded for God requires not only that we doe good and abstaine from doing evill but likewise that wee performe both these with a good conscience and not with a bad one Such a conscience doth not binde to doe what it saith First because their is no obligation to unlawful things Secondly because Conscience bindeth not to doe but by vertue of some command of God but such a conscience is not grounded upon any command for the Law of God can neither incline nor bind any man to sinne Thirdly because this error is alwaies a sinne but a sinne doth not bind to practise it Fourthly because such a Conscience hath never so sure a ground as that there needeth not further examination and inquiry into things Fiftly because man is bound to lay downe such a conscience for although that be not exactly enough spoken which some doe affirme namely That such a Conscience bindeth a man to lay downe it selfe yet it is most certaine that a man is tied to lay downe such an erronous Conscience for it is a part of that old man whom we are commanded to put off Ephes. 4. 22. 11 Conscience iudging that which is lawfull to be unlawfull bindeth to abstaine from the practise and use of it Rom. 14. 23. The reason is because one may abstaine from lawfull things without sinne 12 conscience iudging that to be bounden duty which is unlawfull binds but not to the practise of it for the reasons set downe in the ninth Thesis 13 conscience Iudging that to be bounden duty which is onely lawfull bindeth to the practise of it as for example If any mans conscience tell him that it is necessary to uncover his hands alwaies when he prayes publiquely He must pray so because lawfull things may be observed constantly without sinne Object If an erroneous conscience doth so binde that we may neither follow nor not follow it without sinne then there lies a kind of necessity of sinning on those that do thus erre which cannot stand with the equity of Gods Law Answ. This necessity of firming when one is entangled by his owne erroneous conscience is not the same both wayes viz. whether one do or do not according to conscience for if one do according to his erring conscience the sin is in the action done If he doe what is not according to it the sin is in the manner of doing 2 It is not an absolute necessity but upon supposition namely if he keepe still such a conscience which he both may and ought to lay downe 3 This necessity doth not flow from the nature of Gods law but is contracted and continued through mans sin for no man is thus intangled without his owne fault Quest. Whether is it a greater sinne to doe against such an erroneous conscience or to doe according to it Answ. We ought to iudge of the greatnesse of sin according to the quality of the thing which is to be done or omitted as it is in its owne nature and as it is apprehended by us If any man through errour of conscience should hold it to be an unlawfull thing to goe to the Church and serue God there which otherwise he is tyed to doe because he knowes the Preacher to be a lewd and naughty man and thinkes that he shall be partaker with him in his wickednesse his sinne is greater in staying away then if he were present there because it is a greater sinne to neglect Gods service then to communicate with an others personall wickednesse in that service But if he should thinke it unlawfull to be present at holy duties for Idolatry which he iudgeth will be committed there he should sinne more hainously if he should be present there because the sinne of Idolatry is greater then a neglect of true worship In the first instance he sins more that followes his conscience then he that doth against it but in this his sinne is greater that doth contrary to it No certaine and generall rule therefore can bee set downe in this matter CHAP. V. Of a surmising and doubting Conscience Quest. 1. WHether a man may content himselfe with a doubting Conscience Answ. For the unfolding of this question it is to be noted that Opinion sometimes signifies a certaine and setled judgement without all doubting A certaine judgement nor arising from Sense Knowledge or true Faith but Reason Sometimes it is taken more strictly For that judgement whereby indeede we assent to the truth of a thing but not without suspition feare or doubting of its being otherwise Vpon this distinction I answer First in such things as are necessarie to salvation and Gods worship no opinion can be sufficient though it haue never so great certainety of reason because Faith is required to these and Faith takes onely the infallible word of God 2 In such things which are more remote from their principles diligent care is to be had that we also get a certaine perswasion or beliefe of them out of the Scriptures but if that cannot be obtained it is lawfull in our actions to follow some such opinion as is certaine and tried by the rule of Scripture 3 Vsing also all diligence to bee certaine though we be not it is lawfull in many things to follow that opinion which is most probable 4 It is never lawfull to doe against our owne opinion whether it be certaine or probable for respect to other mens authority 5 No man can at the same
glorious A SVMMARY COLLECTION OF THE FORmer Treatise according as it was set foorth in a publike Disputation to encourage and stirre up to the study of Practicall Divinity DIVINE POSITIONS concerning Conscience 1 KNowledge puffeth up Loue edifieth But greatest conscience ought to be made of edifying the Conscience 1 Cor. 8. 1. 10. 2 Conscience is a mans judgement of himselfe according to Gods judgement of him Isai. 5. 3. 3 There is a certaine inclination of the will whereby it can naturally both stirre up the understanding to this kinde of judgement and also follow it This inclination by some is named Conscience by others a part of Conscience but not truely For neither the name of Conscience nor the acts thereof which are mentioned in the Scriptures import any other power or faculty then the understanding Rom. 2. 15. 4 Yet every of understanding is not Conscience but onely those which make up such a Practicall judgement as was before handled in the second Position 5 By Iudgement is most properly meant the act of judging and not the habit or faculty onely Rom. 2. 15. 6 The whole nature of Conscience is contained in no other judgement but what is Dianoëticall or Discursiue because Accusing Excusing Comforting and such like acts of Conscience cannot be but by some middle or third argument whose strength appeares in a Syllogisme onely by the consequence Rom. 6. 11. The word translated Reckon your selfe signifies Reason out 7 The Major of that Syllogisme wherein the whole judgement of Conscience is layd open treateth alwaies of the Law the Minor of the fact and state and the Conclusion of the relation that ariseth from our fact or state by reason of that Law which is either guilt or spirituall Ioy. For example He that liveth in sinne shall dye I liue in sinne Therefore I shall dye Or thus Whosoever beleeveth in Christ shall not dye But I beleeue in Christ Therefore I shall not dye but liue Rom. 8. 13. 33. 34. 1 Ioh. 3. 19. 20. 8 Conscience in regard of the Major is called a Law in regard of the Minor and Conclusion a Witnesse but in regard of the Minor most properly an Iudex or Booke and in regard of the Conclusion most properly a Iudge Rom. 2. 14. 15. Reu. 20. 12. 1 Ioh. 5. 10. 9 The Major is given by the Synteresis which the Schoolemen call Synderesis the Minor is peculiarly called Syneidesis or Conscience the Conclusion is the Krisis it selfe or Iudgement 10 Synteresis is properly an intellectual habit whereby we giue our consent to the principles of morall actions It differeth not therefore from the Law of nature which is naturally written in the hearts of all men but in respect onely 11 Though therefore Conscience may be hindred from working for a while yet can it not bee fully extinguished or lost No man is so desperatly wicked as to bee without a Conscience altogether No not the Libertines who place their deadly perfection in putting out the Conscience of sinne 12 To this part of Conscience Synteresis being largely taken belong all Practicall truthes whereof wee are perswaded whether they be drawn out of naturall principles by consequence or communicated by Divine revelation 13 Hence ariseth the distinction of a naturall and an inlightened Conscience The Scripture sometimes doth appeale to this as Rom. 6. 3. sometimes to that as 1 Cor. 6. 9. and 11. 14. 14 Hence the adaequate or full rule of Conscience is the revealed will of God which both declares and prescribes mans duty 15 Conscience therefore is properly subject to Gods will and authority alone Iam. 4. 12. Neither can it be subject to any creature without Idolatry 16 Hence also it is that though men be bound in Conscience before God to obey and keep the iust Lawes of men after a just manner Rom. 13. 5. Yet those Lawes of men as they are mens Lawes doe not bind the Conscience 17 Conscience so bindeth man in al those things which it judgeth are his duty by the will of God that he cannot be free from it by the authority of any creature Act. 4. 19. In this respect it is that he that knoweth Gods will is said to be debtor Rom. 1. 14. a servant Rō 6. 16. bound Act. 20. 22. constrained 2 Cor. 5. 14. to haue necessity laid upon him 1 cor 9. 16. so that he cannot do otherwaies Act. 3. 20 18 The power of Conscience is so great that it maketh an action which in its owne nature is indifferent to be either good or bad and that which in its owne nature is good to be evill although it cannot make that become good which is evill in its owne nature 19 Yet no action is better or worse for that Conscience that one hath after he hath done it 20 An erroneous Conscience bindeth alwaies so far that he that doth against the judgement thereof sinneth For formally and by interpretation hee doth it against Gods will 21 If the error of Conscience about the action that is the object or matter about which the action is bee not sinnefull the Conscience erring binds as much as if it did not erre 22 Conscience through errour judging that to be lawfull or necessary which is unlawfull doth so farre binde as that a man sinnes who doth contrary to it and sinnes also if he doe according to the direction of it 23 Yet this necessity of sinning wherein some are intangled is not contrary to the equity of Gods Law 1. Because the sinne is not the same on both handes on the one hand a mans sinnes in doing what is unlawfull and on the other in doing it unlawfully viz. without or against Conscience 2. Because it is not an absolute necessity but upon supposition onely viz. if they keepe still such a Conscience which they ought to lay downe Ephes. 4. 22. 3. Because it doth not flow from the nature of the Law of God but both is contracted and continued by mans sinne For no man is thus intangled but by his owne fault 24 Conscience judging that to be unlawfull which is lawfull bindeth to refraine from that lawfull thing Rom. 14. 14. 15. He likewise that judgeth that to be necessary which is but lawfull is bound to the doing of it because a man may abstaine from lawfull things and may also constantly practise them without sinning 25 Nothing may bee done whereof the Conscience doubts Rom. 14. 23. 26 In doubtfull cases the surest part is to bee chosen now that is the surest part in doing which its sure there is no sinne 27 It is lawfull and the best sometimes to doe against some scruple of Conscience 28 The reviewing of our actions or estate as it respects the Law which Conscience dictates maketh up the minor of that practicall Syllogisme which the Conscience maketh It is called in Scripture a beholding of the mind Psal. 119. 15. Vnderstanding Psal. 50. 22. A casting up ones waies Psal. 119. 59. A laying of the heart Hag. 1.
laws doe not bind the Conscience The acts of Conscience aboue things necessarie The acts of Conscience about indifferenâ—… things The discerning of Conscience The direction of Conscience Error privatâ—…ve and positiue The cause of the error of Conscience The Conscience erring bindes Why he alwayes sinnes who goes against his Conscience â—…rror of Conscience is somtimes blamlesse somtimes worthy of blame Of the perplexity of 〈◊〉 erroneous Conscience Whether it be a greater sinne to doe with or against an erroneous Conscience Opinante What opinion is A speculatiue doubt and a practicall doubt How a man sins against his Conscience * Syâ—…sis 〈◊〉 velle In ordinâ—… Naturae Morâ—…m The flownesse of Conscience in the making of the Application An Excusing Conscience Absolution of Conscience Approbation of Conscience Accusation Condemnation Ioy. Confidence Shame Sorrow Feare Dispaire Anguish Quoad honestatem Quoad quiâ—…em Conscience honestly good 3. Things make Conscience honest Paenitentiale iudicium evacuat iudicium paenale â—…uliel Paris Intentio Voluntatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How Conscience is made good The imperfections of a weake Conscience A benummed Conscience A stupide Conscience A cauterised Conscience Si certatim se dedat A tender Conscience A troubled Conscience A dispairing Conscience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cafus quia dicitur cadere solet How a man may come to the knowledge of his estate The hinderance of this knowledge Signes of the state of sin The signes of raigning sin The Faithfull may be certain of their vocation The duties of a man call'd to helpe forward his vocation to make it sure unto himselfe How to obtaine Faith Motives to Faith A languishing Faith A lively Faith A strong Faith The signes of true Faith Of the want of the sense of grace Of the sense of the wrath of God Of the want of growth and progresse in Faith Signes of Repentance Repentance for sins unknown Of the continuation and renovation of Repentance Meanes to obtaine the spirit of Adoption Signes of Adoption How to obtaine Sanctification Motives to Sanctification The signes of Sanctification How to obtain the Sense of Gods Love The signes of Gods love to us Hope may and ought to be certaine Motives to indeavour for certainty of hope The signes of true hope Consolation for the afflicted Diverse kinds of afflictions The duties of the afflicted Of the contempt of Death How to diminish the feare of death Of resisting temptations Signes of a prevaâ—…ling temptation Spirituall Desertions Aâ—… children of disobedience 〈◊〉 to 〈◊〉 The manner how to stir up and pâ—…ote the 〈◊〉 of Obedience Meanes to obtaine knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A good and evill feare of God An evill feare Servile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gâ—…d Sins of humility Motives to 〈◊〉 What sincerity is Signes of sincerity Motives to sincerity The nature of â—…eale Signes of 〈◊〉 zeale Motives â—…o zeale How wee must judge of zeal How zeale and laughter doe agree How peace of Conscience followeth upoÌ„ obedience What kinde of obedience is requisite to make the consâ—…ence peaceable Disterenâ—… twixt the peace of the godly the wicked The necessiy of vertue Meanes to obtaine vertue Signes of vertue The nature of Prudence Meanes to get wisdom Motives to seeke for Prudence Humane wisdom Carnall wisdom Motives to watchfulnesse Meanes to stir up fortitude Motives to patience Signes of Temperance Meanes to attaine Temperance Of actions done through ignorance Of actions 〈◊〉 through 〈◊〉 Of actions done through concupiscense Of actions done through Inadvertency How a thing is willed in its cause Of thoughis How the heart sins by delight Whether sâ—…e delight in an unlawfull thing may not 〈◊〉 What â—…desires â—…e sinfull Of idle words Of words spoken in sport and just
who can but Prophecy Acts. 17. 16. his spirit was stirred in him 8 If there be a constant disposition of will in a man consenting to this instigation of Conscience they doe together make up a Conscience morally good 9 In Indifferent things the Actions and Duties of Conscience are likewise two 1. To discerne 2. To Direct 10 To Discerne is to shew and declare the differences of things what is necessarie what is free what is lawfull and what is unlawfull 11 To Direct is with regard had to circumstances to order lawfull actions unto a good end 12 The ends which are alwayes to be aimed at even in indifferent things also are the Glory of God the Edifying of our Neighbour and the Helpe of our necessarie Actions 13 The power of this direction is so great that it makes an action to be good which in its owne nature is but indifferent as on the other side not onely an evill direction but the want of a good direction makes the same action to be bad CHAP. IV. Of an erroneous Conscience TOuching this doctrine of the first acts and offices of Conscience divers questions are moved which being of great weight and moment for the directing of our Actions aright throughout our whole life ought of necessitie to bee heere expedited though briefly Quest. The first question is Whether an erroneous Conscience doth bind Answ. To unfold this question rightly these fiue things are briefely to be opened 1. What an erroneous Conscience is 2. About what things it is conversant 3. Whence the errour of Conscience commeth 4. The generall differences of these errors 5. The severall waies of binding 1 An erroneous Conscience is either opposed privatiuely to a good Conscience so it comprehendeth every Conscience that judgeth not rightly when it ought even the doubtfull and scrupulous Conscience also or positiuely so it signifieth onely that Conscience that judgeth otherwise then the thing is This kinde of erroneous Conscience is distinguished from a doubting and scrupulous Conscience by the sinne assent it giveth though it erreth in giving it In this question we speake of a Conscience positiuely erring 2 There are some principles so cleare and written in the hearts of all men that they cannot erre to obey and practise them such as this is That God ought to be loved Perjurie ought to be eschewed no mans Conscience can erre in such like things as these or doe them against Conscience A man cannot loue God against his Conscience c. Conscience therefore doth erre properly about conclusions that are gathered from such principles 3 The error of Conscience comes either because that the particular conclusions are not rightly drawne out of the generall principles Or because those things which God in the Scripture hath commanded us to beleeue are not sufficiently understood Or finally because the assent of Faith is not given to those things which ought to be beleeved though they bee understood The cause of this besides Gods secret judgements is either the not considering of those things which ought to be considered or some evill disposition which either keepes the minde from due inquirie or averts it from judging rightly 4 The error of Conscience is either about the Act or the rule of it The error which is about the rule is either after the action done or before it The error about the rule before the action be done consists Either in that it judgeth that to be lawfull which is unlawfull Or in that it judgeth that to be unlawfull which is lawfull Or in that it judgeth that to bee bounden duety which either is unlawfull or but lawfull 5 To binde to a thing and to binde are distinguished by some Conscience is said to bind to a thing Obligare when it s not onely a sinne to doe any thing against it but also not to doe according to it Conscience is said to bind Ligare when one cannot lawfully doe a thing whilst he maketh such a Conscience of it One shall sinne in doing against it and sinne though he doe according to it The sense and meaning of this distinction is to be approved as for the termes of it let the Authors thereof answer To binde to a thing Obligare is by some in regard of the object or thing bound to distinguished thus One is either bound to doe according to Conscience erring or to lay aside that Conscience But this distinction is not exact because Conscience bindeth not but so farre as it doth dictate or declare a thing now no Conscience while it erreth doth declare that the error thereof is to be left Or that it selfe is not to be regarded because it is erroneous Others put a difference between that Obligation whereby one is tied to doe what Conscience commandeth and that wherby one is tied not to do the contrary But neither is this distinction alwaies good For if a mans Conscience told him he might lie to saue his life he must either lye or of necessitie goe against his Conscience 6 Out of these grounds the question may bee thus answered First conscience though erroneous bindes alwaies so that hee that doth against it sinneth The reason is because he that doth against conscience doth against Gods will though not materially and truely yet formally and by interpretation because what the conscience doth declare it declareth as Gods will As for example He that useth a private man contumeliously taking him for the King not to be a private man he is interpreted and judged to haue done it to the King himself so likewise he that contemneth Conscience contemneth God himselfe because that which Conscience doth dictate is supposed to be the will of God Hence it is that he alwaies sinneth who doth any thing against Conscience but if the conscience doth not erre but the thing is as erroneous conscience supposeth then he sinneth doubly First in doing that which is ill in it selfe and secondly in doing it after an evill manner evill it is in its owne nature and evill because of the despising of conscience but if the conscience doth erre that which it doth is not evill but it doth it after an evill manner so that the evill is onely this namely the contempt of Conscience 7 The error of conscience which is about an action that is the error which is about the object or matter about which an action ought to be exercised is either unvoluntary and blamelesse or voluntary and worthy of blame If it be unvoluntary and blamelesse then conscience binds to do a thing as much as if it did not erre For example If a man should verily beleeue some thing to be his owne which is an other mans he may and ought in conscience to make use of it as his owne If one doe verily beleeue hee is his Prince that is in truth a Tyrant or that he is a lawfull Magistrate who indeed usurpes the title â—…e is bound to
scruples Conscience it selfe is made more strong and setled CHAP. VII Of the attention of Conscience to its Facts HItherto we have spoken of that Synteresis or Proposition whence Conscience telleth what is Law Now followes the second part of the judgement whereby a mans conscience beares witnesse of his fact according to that Law By reason of this act Conscience is named a witnesse and in the common Proverbe a thousand witnesses It is likewise called a Booke Revel 20. 12. because it is left written in mans minde at it were in a register what he hath done and with what intent and at length is read and spoken of by Conscience The Assumption of that practicall Syllogisme wherein Conscience consists is nothing else but the recognizing or considering of our action or estate as it hath respect to that Law which Conscience giveth For the better understanding of the nature hereof some things must bee made cleare concerning the action which is recognized and some things concerning the recognizing itselfe The action is either agreeable to that which Conscience teacheth or is contrary to it The dictate of Conscience whereunto an action is to be conformed doth sometime goe before and accompany the action and sometimes follow it Against the dictate of Conscience that goeth before or accompanieth the action we haue an example in those of whom the Apostle speakes Rom. 1. 32. Who knowing the Iudgement of God that they which commit such things are worthy of death not onely doe the same but haue pleasure in them that doe them Wee haue an example of an action committed against the judgement of Conscience following the fact in those Iewes which put Christ to death through ignorance Acts 3. 17. 1 Cor. 2. 8. yet being afterwards better taught they judged far otherwaies of their fact then when they did commit it Acts 3. 37. Quest. From hence ariseth a hard question how a man can do any thing against the dictate of Conscience which goeth before or accompanieth his action the Question ariseth thus The Will as it seemes to many cannot will or nill any thing unlesse Reason haue first iudged it to bee willed or nilled neither can it choose but follow the last practicall judgement and doe that which Reason doth dictate to be done and by consequent the Will cannot moue against the determination of Conscience Answ. For the unfolding of this matter these conclusions are to be laid downe It is so cleare that no man can question it 1. That many both may doe and doe against Conscience as it is an habite or Summary of Principles and in so doing they doe in some sense goe against Conscience 2. Against Conscience as it is an act all those doe who do any thing against that Iudgement which they had actually and yet haue virtually or in the principle though actually they judge not as they haue done formerly 3. The Will cannot will desire choose or follow after any thing without a speculatiue apprehension of it because the object of the will is knowne Good No man was ever knowne to desire what hee no waies knew 4. A bare and simple apprehension of the object without any practicall judgement that forthwith it must be prosequuted or avoided may be sufficient to draw forth the Act of the Will This appeareth sufficiently in Mad men Infants and in every undeliberate motion of the Will The reason of this is because a Good apprehended or knowne hath all those Conditions which are required to the Object of the Will The Will is as able about its Object as the sensitiue appetite is about its But Sense is stirred up at the apprehension of its object as the Eye at sight of Colours the Eare at Sounds c. 5 The Will can at pleasure suspend its act about that which is apprehended and judged to be good without any foregoing act of judgement that it should doe so for if to suspend an act and to leaue of acting an act of judgement bee necessarily required then to suspend that judgement another judgement is requisite and to suspend that another and so in infinitum 6 The Will can turn away the understanding frō the consideration of any object which at present it apprehendeth and judgeth to be good to the consideration that it hath formerly apprehended and judged to be so By reason of this commanding power the Will is the first cause of unadvisednesse and blame-worthy error in the Vnderstanding When the Will doth first begin to draw away the understanding from that which it hath judged to be good it doth it by its owne inclination without any judgement that it should doe so otherwise these two judgements should bee together namely this ought to be followed and this ought not which were absurd 7 The Will can moue it selfe towards an object that is apprehended and iudged good for profit or pleasure in some respect though reason iudge that it is not lawfull but sinfull The reason is 1. Because whatsoever good the understanding propoundeth to the will in this life it propoundeth it with a kind of indifferency of Iudgement as not having any necessary connexion with the universall good Vpon which the will is naturally set and determined Hence it is that freedome or liberty in an action is said to bee radically in the iudgement and reason 2 Though the will bee determined by the understanding in regard of the specification or kinde of thing to be willed because it willeth nothing but that which the understanding hath first apprehended yet in regard of excercise or act of willing it mooveth both it selfe and the understanding with the rest of the faculties And hence it is that liberty is in the will formally which should not be true if it were necessarily determined by the understanding 3 If the iudgement being right the will could not but will aright then before the first sinne of Angels and men which was in the Will there must necessarily bee an error in the Vnderstanding and if so then the punishment of sinne should be before the first sinne for all Practicall error in the Vnderstanding is either sinne or the punishment of it 4. If the Will doe necessarily follow the judgement of the understanding then there should in proper speaking be no sinne of malice distinct from those sinnes which are committed through ignorance or passion But it is manifest that this kind of sinne is found in Devils likewise in some men 5. If the Will doe necessarily follow the Vnderstanding then in Regeneration the will it selfe neede not bee internally renewed grace for the inlightening of the Vnderstanding would be sufficient But this is repugnant to Faith and godlinesse 8 Though the Will doth not alwaies follow the Iudgement yet doth it ever follow that command whereto it is subject and that agreeth oftentimes with Iudgement But this command though as touching the direction it doth belong to the understanding yet as touching the power and efficacy it belongeth
seriously 1. The nature and desert of his sinnes For he which seriously considers that his sins doe deserve and will procure his death and destruction he cannot but seeke by all meanes to prevent it by the mortification of sinne for either sinne or the sinner must needs die Rom. 8. 13. 2 The love and mercy of God the Father toward him a sinner in sending Christ to take away his sin For the love of God will constraine us to seeke that for our selves which God so earnestly sought for us 1 Iohn 4. 11. 3 The love of Jesus Christ in undergoing and fulfilling all things that were required for the taking away of our sinnes For this grace and love of Christ if it worke but upon us as it ought will constraine us to set about this worke 2 Cor. 5. 14 15. Those were the very Nailes whereby Christ was fastned to the Crosse and not those materiall ones which his murtherers did use for this purpose 7. The application of the resurrection and life of Christ unto vivification is when Faith doth effectually collect this life of grace from the resurrection and life of Christ. Rom. 6. 11. Now it is effectually collected by a meditation of the efficient cause and end and fruits of the resurrection of Christ Col. 3. 1. The meditation of the efficient cause affordeth this argument If the said spirit which raised up Christ from the dead dwellin me it will also raise up my soule from the death of sinne to the life of grace Rom. 8. 11. The meditation of the end this As Christ was raised up that sinne might have no more dominion over him but that he might for ever live to God so also must we Rom. 6. 9. 10. The meditation of the fruits yeilds this argument As Christ being raised up sitteth at the right Hand of his Father in Heaven so ought we also to live as Citizens of Heaven Phil. 3. 20. 8. He ought 3. by a lively Faith not onely to apprehend the generall promises of salvation but those particular ones also which doe in a singular manner pertaine to sanctification Ex. 30. 24. 9. He ought 4. To yeeld up himselfe wholly to the holy Ghost to be acted and led by him in all things Ro. 8. 13. 14. The second Question by what motives may a man be stir'd up to labour for Sanctification 10. Ans. If he consider 1. That without holinesse no man shall see God Heb. 12. 14. Mat. 5. 20. 2 That holinesse is the Image of God and that perfection wherein we were created at the beginning Eph. 4. 24. 3 That holinesse is the end of our election redemption and vocation Eph. 1. 4. 1 Tim. 4. 7. Tit. 2. 14. 1 Cor. 1. 2. 4 That it is not the least part of glory and eternall blisse Eph. 5. 27. 5 That there can be no true Faith or justification or adoption without sanctification Iac. 2. 26. 2 Pet. 1. 10. 1 Cor. 6. 11. The third Question what are the signes of true sanctification Ans. 1. A reformation of all the powers and faculties of the whole man 1 Thess. 5. 23. 2 A respect to all the Commandements of God Psal. 119. 6. Iames 2. 10. 3 A constant care to avoid all sinne Pro. 28. 14. 4 A walking before God Gen. 17. 1. Acts 24. 16. 1 Cor. 10. 31. Col. 3. 23. 5 A combat betwixt the flesh and the spirit CHAP. 11. Of the combate of the Spirit against the Flesh. QUestion how may the combat of the spirit against the flesh which is in the regenerate be distinguisht from that fight which is oft found in the unregenerate when they sinne First Ans. 1. They differ in the causes For 1. the reluctation which is in the wicked proceeds either from horrour and a sâ—…vish feare of punishment or from some evill disposition which is easily overcome but the spirituall combat ariseth from a certaine new nature which of its owne accord is carried after those things which are pleasing to God and doth firmly and constantly shun and make opposition against whatsoever is contrary 2. That fight and reluctation which is found in wicked men takes place only in such grosse sinnes as either are condemned by the Law of nature or are wont to be abhor'd by all such as are in any small measure illuminated but the spirituall combat of the regenerate is exercised against all sin though it never come to be perfected in any grosse crime Secondly 2. They differ in the objects For that fight which is found in the wicked is either betweene the dictate of their Conscience and the inclination of the will or between some light inclination of the will to some morall good things and heady affections which rule and beare sway but that combate which is in the regenerate consisteth in the opposition and strife of a certaine new and supernaturall quality of spirituall life which hath its seat principally in the will against corrupt inclinations which dwell indeed within them but beare no sway over them Thirdly 3. They differ in the effects For 1. that fight which is in naturall men may and is wont to consist with a dayly and ordinary course of sinning But the combate of the spirit doth alwayes cause that although there may be many slips and infirmities the course and tenour of a mans life be squared and ordered according to the will of God 1 Iohn 3. 9. 10. 2 That opposition in naturall men although it may sometime be a cause why some good is done by them yet it cannot make a good principle a good end and a good manner of working all which the combate of the spirit against the flesh doth bring along with it 3. The fight of naturall men doth ordinarily admit such actions as are for the substance of them evill but the spirit doth so prevaile for the most part that it admits not a sinne in the fact it selfe although there may be a failing in the degree and manner of doing 4. For those evills which the unregenerate man doth commit this fight that is within him hinders not but that the sinne may be in all respects consummated in regard of the precedent consultation and purpose the concomitant pleasure and delight and the following obstinacy and impenitency but the spirit by its combate with the flesh doth abate the power of sinne partly before the commission party in the commission and doth afterward utterly breake it 5. That reluctation which is in naturall men seekes onely to represse and keepe sinne under but the spirit in its combate contends alwayes for the very mortification of sin and the highest perfection of grace although before death it be not attainable CHAP. 12. Of growth in Sanctification THe fifth Question is whether wee ought to content our selves with this that wee have some beginnings of sanctification 1. Answ. No there are two duties to be performed yet by us in either of which if wee be negligent all our labour is lost
end the incest of Lots Daughter was upon a good end Gen. 19. 32. And many doe kill Christians thinking thereby to doe God service Ioâ—… 16. 2. 12. Yet an evill intention doth make an action evill because evill is a defect and doth arise out of any defect Mat. 6. 1. Take heed yee doe not your almes before men to be seene of them c. Qu. 6. What kind of intention is necessarily required to make an action good 13. Ans. First it is absolutely necessary that it be done with a respect to honesty and in reference to the pleasing of God and obeying his Will Acts 24. 16. For an action cannot be good unlesse it be don under the notion of goodnesse Now to doe a good thing under the notion of goodnesse is to have a respect to honesty and goodnesse in the doing of it For hee that doth a thing that is honest because it is delightfull or profitable may be said to doe rather a thing profitable or delightfull then honest 1 Tim. 6. 5. 14. Secondly a secondary intention of profit or pleasure doth in no sort take away the honesty of an action but adorn it rather Rom. 1. 12. 15. 15. Thirdly it is also absolutely necessary that there be a reference of the action to the glory of God 1 Cor. 10. 37. This is done vertually in the intention of our doing our duty but the more distinct and direct respect is unto God in action the more perfect it is Ps. 16. 8. 16. Fourthly it is meet also there be a secondary intention of setting our own salvation 1 Cor. 9. 24. 17. Fifthly in such works as come to the notice of others it is requisite also that we thinke of stopping the mouths of the wicked 1 Pet. 3. 16. And of furthering others in the way of salvation Mat. 5. 16. 18. Sixthly the cause is otherwise in evill actions for to make an action evill it is not required that there be any respect to evill or expresse intention of dishonouring Gods Name or of bringing death or giving offence unto others because as the nature of sin consists in privation so the want of good intention is â—…n evill intention and as it is chosen by the will interpretatively is reckoned for the intention of all those evills which are opposed to good intentions and hence it is that the sinner is said to love death Pro. 8. 36. Qu. 7. Of the forme of a good action wherein it doth consist 19. It consists properly in the manner of doing when the agent is not onely well disposed and that thing which he doth is approved of God but also the action is so ordered in respect of all the circumstances as God prescribeth what and of what nature this is appeareth by the defect 1 Cor. 11. 27. 28. 29. Comande 3. Qu. 8. Because the information and force of Conscience dâ—…th neerely pertaine to the forme of doing concerning it may be demanded whether the Conscience of man be a sufficient and absolute rule to worke by 20. Ans. The Conscience of a man since the fall is defiled Tir. 1. 15. And so by it selfe cannot be a perfect and pure rule yea if we simply follow it as a leader we shall be brought oftentimes into vilâ—… wickednesse Ioâ—… 16. 2. Acts 26. 9. Phil. 3. 6. It is therefore only a subordinate rule so far of force as it is directed by the Word of God Hence an erring Conscience hath not that power to bind that we are simply bound to follow the judgement of such a Conscience For we ought never to content our selves till our Conscience be certainly informed in those things which concerne our duty although in this sence it may be said to bind because against such a Conscience while such we are to doe nothing Qu. 9. What is to be done when the Conscience is in doubt 21. Ans. If the Conscience doe doubt whether the action be lawfull we ought to abstaine from that action till we be certain concerning it Ro. 14. 23. Qu. 10. What if the Conscience be in a perplexity so that it thinks it a sin aswell to abstainâ—… from the action as to doe it 22. Ans. Out of the nature of the thing it selfe and of the Conscience considered by it selfe such a case cannot fall out for it cannot be that the judgement of the Conscience should at the same time assent to both parts of the contradiction Qu. 11. What is to be done when the Conscience is troubled with scruples 23. The conscience is then said to be troubled with scruples when it doth give assent to one part of the question being hereunto induced by sufficient arguments but yet in some sort troubled with the objections of the other side which it cannot easily answer Such kind of doubts if it may be ought by a certaine judgement to be laid downe but if this cannot be such an imperfection of judgement in asmuch as it doth not hinder assent by a doubtefull wavering but only make that assent to be more weake is no just cause to make us forbeare that which such an assent leads us unto Deut. 13. 1. 2. 3. 1 Kings 13. 21 Qâ—… 12. How ought a man to carry himselfe between contrary opinions when he is uncertaine of the truth 24. Ans. First it is not enough for a good conscience to adhere to the authority of men though they be learned and godly because the conscience is not by it selfe to be subjected to the judgement of man Neither hath any humane testimony sufficient strength to argue Gods approbation of a thing or to excuse in Gods presence Rom. 14 12. 1 Cor. 8. 10. 25. Secondly every one ought to follow that opinion which after due diligence to search the truth he judgeth to be improbable out of the nature of the thing and the Law of God compared together whether that probability appeare to him by his owne search or by the helpe of others 1 Cor. 8. 4. with 7. 26. Thirdly if after due inquisition made the minde be wholly in suspence whether the action be lawfull or unlawfull then that doubtfullnesse remaining the safer part is to be chosen Now that is the safer part in which there is no danger of sinning and in this case he sinneth not who simply abstaines from such an action so that he condemnes not another which doth it Rom. 14. 5. with 4. 23. We are therefore to abstaine from all such things about which after due diligence used the conscience is in doubt whether they be lawfull or no. They which doe otherwise doe not only expose themselves to the danger of sinning in the very action it selfe but without doubt doe â—…in in the very manner of doeing Qu. 13. When a man doth apprehend that of two sins he must needs commit one which is he to choose 27. Ans. The precepts of God doe never so jarre of their own nature that it is necessary to break one of them by sin For when a lesse Commandement is
simply because it is evill but because it becomes not men of their callings or may tend more to their prejudice then to the prejudice of others 10. Fifthly when the condition is such an one as doth not except the evill in the action but the danger of punishment onely then the desire is a grievous sinne and a signe of much inward wickednesse As if a man should say I would kill such an one if I might doe it and it never be knowne I would play the Fornicator or adulterer if there were no Hell for although such a condition or wish puts nothing in esse as they say that is in being in respect of the thing it selfe yet in the will it doth suppose an affection towards such a sin and shewes also that he which is so affected would commit those sins if he might escape punishment 11. Sixthly all such conditionall desires in a manner are temptations of the devill which we cannot admit without a great deale of danger CHAP. 21. Of the sins of the Mouth QUestion 1. Whether if a man have conceived a sin in his Heart is there no evill added to it by the 〈◊〉 of it 1. Ans. If one doe refraine from uttering with his mouth that evill which he hath in his heart that he may the eâ—…silier commit it without being hindred then the silence it selfe is a sin and tends to the aggravation of the evill which he hâ—…th conceived in his thoughts and a much greater sin is it if he should in his words make a shew of the cleane contrary Pro. 26. 24. 25. 10 18. But if one doe therefore abstaine from uttering the evill which he hath thought because it is evill and shamefull such an one stops the course of sin and doth well Proverbs 30. 32. And if he should when he hath thought evill proceed to utter it with his tongue 〈◊〉 increaseth his sin by making it more compleat then it was before the speaking Qu. 2. Whether is an idle word a sin 2. Ans. 1. An idle word properly and stricktly is an unfruitfull word or a word of no use fruit or profit Now such a word can hardly ever proceed from deliberate reason because reason and the will of man doth alwayes propound unto it selfe some end and some good either morall or naturall so that of necessity every word proceeding from deliberation must be either good or evill and so no word properly and rigidly can be said to be idle 3. Ans. 2. This notwithstanding those speeches in Scripture are called idle Mat. 12. 36. Which are little or nothing regarded by the most and of which they thinke they shall never give account Now of thâ—…se words our Saviour saith ther 's such an account to be given before God as that even in them there will bee found matter enough and desert enough for the infflicting of eternall Condemnation Qu. 3. Whether are all words uttered in jest or sport or by way of mâ—…rriment idle and sinfull 3. Ans. They are not alwayes idle because they have sometimes their use at least for recreation and to make mirth Neither are they alwayes sinfull because they may have a lawfull and honest use Pro. 29. 9. 1 Kings 18. 27. Such kinds of â—…ests therefore may be both good and evill as they may be used Qu. 4. Whether are those words sinfull wherein men doe make profession of some good without any intention of performing it James 2. 16. 5. Ans. They are sinfull and that not onely in regard of the defect because a due intention is wanting but also in regard of the deceit and fraud which doth accompany such words and hath in some sort the nature of a lie Quest. 5. Whether is multiplicity of words a sin 6. Ans. It is not oâ—… it selfe a sin for a man to use many words but it is often an occasion of sin Poverbs 10. 19. CHAP. 22. Of sins of Works QUest 1. Whether the externall Work of sin joyned with the internall doe increase the evill of it 1. Ans. 1. If one have an effectuall will of sinning viz. be so affected in regard of his will towards sinne that nothing hinders him from the eternall Worke but onely that the occasion is wanting such a man before God is accounted as great a sinner as if hee had performed the outward action this appears by the contrary acts of obedience 2 Cor. 8. 12. Heb. 11. 17. 2. Ans. 2. And yet such a sinne in regard of the extension of it is made great by the externall worke For as sanctification is great when it hath renewed the spirit soule and body then if it should reforme any one part alone 1 Thess. 5. 23. 1 Corinthians 6. 20. 2 Corinthians 7. 1. So also sinne in the like manner is greater when it hath as it were invaded the body then if it should keepe possession onely of the soule 3. Ans. 3. In regard of that hurt and mischiefe which is done to others either by reason of scandall or by reason of some reall discommodity sin is made greater by the externall work 1 Sam. 25. 32. 33. 4. Ans. 4. Hence it is that some punishments are justly infflicted for the externall act of some sinnes whâ—…ch are not infflicted for the internall As a divorce is made for the act of adultery but not for the intention Qu. 2. Whether doe those discommodities which fall out in the event of an evill work increase the sin 5. Ans. These kinds of events may have a fourefold respect unto the will of the sinner 1 Sometimes they are directly intended and then they doe increase the sinne in the internall nature of it whether they follow or follow not 2. Sometimes they are foreseene although not directly intended as when one seeth an innocent person like to be much indammaged by the theft which he intendeth and then interpretatively and indirectly they are said to be increased and likewise aggravate the sinne 3. Sometimes they are neither intended nor foreseene but yet they ought by some meanes to be foreseene and prevented and then also they aggravate the sin because they are in some sort presumed to be foreseene 4. Sometimes the ignorance of them is void of sinne and then they are not imputed as sins Qu. 3. How is the act of sin broken off 6. A. 1. Noâ—… by every physicall interruption of the act for if it be in a morall sence continued the sin it selfe remaineth 7. 2. Not by a simple cessation of the act of the intention or will for that may come to passe through inadvertence and distraction about other things 8. The morality therefore of it is onely broken off by a contrary will and resolution and yet that breaking off is imperfect unlesse there be withall such a change of the will as is required to true Repentance FINIS Medâ—…la Theologiâ—… Whether Conscience be a Facultie Habit or Act. Iudicium Noeticum Dianoeticum Quest. Answ. What it is that bindes the Conscience Why mens
time haue two contrary probable opinions concerning the same thing so as he may lawfully leaue the one and follow the other Quest. 2 What shall one doe when his Conscience is doubtfull Answ. For the declaration of this question wee must obserue First Conscience is said to be doubtful in a large sense as when the assent even of Faith or Opinion prevaileth yet there is some doubting joyned But strictly and properly that Conscience is named doubting which yeeldeth to neither part of the question in hand but stickes and staggers betweene assent and dissent not knowing which to doe Touching the first sort of doubting it hath partly beene spoken in the former question and shall partly be spoken of in the question following Heere wee treat of that Conscience which in a proper and strict sense is called doubting Secondly doubting is either Speculatiue or Practicall Speculatiue is that which is not immediately conversant about a practise or action as when one doubteth whether this or that thing be his or not Practicall is that which immediately is conversant about some particular action Answ. These things being laid downe it is answered First in all those doubts which doe any way belong to our practise diligent enquiry is to be made that we may clearely perceiue the truth and not doubt because while the minde remaines in doubt the action must of necessity want that perfection which it would haue if it were done with Knowledge and certainty of judgement For the more certaine our knowledge is touching those things which we doe the more confident we are in doing and more ioyfull when wee haue done them 2 Oft times it is lawful to do a thing though a speculatiue doubt remaine because he that doth so doth not necessarily doe either against a doubting Conscience nor without a perswaded Conscience for notwithstanding that speculatiue doubt he may assuredly conclude with himselfe that that which hee doth ought to be done As for example A man possesseth a peice of ground lawfully and begins to doubt whether it be his owne or not yet if he know not that it belongs to any other body he may lawfully keepe the same still because other things being considered possession is a better ground to keepe it then doubting is to leaue it 3 It is not lawfull to doe any thing against a Practicall doubt that is a doubt whether the thing to bee done be lawfull The reason is 1. Because a man cannot doe it of faith Rom. 14. 23. 2 Because he that doth so doth not sufficiently abhorre sinne for willingly and wittingly he exposeth himselfe to the danger of sinning 3. Because he is not fully enough addicted to Gods will for as he that doth that willingly whereof he doubts whether it bee acceptable to his friend or no doth against the law of friendship so he that doth that whereof he doubts whether it be acceptable to God or not doth against the law of loue to God 4. In things doubtfull the safest way is to be chosen but that is the safest part which if we follow it is certaine we shall not sinne As for example A man doubteth whether Vsury be lawfull or nor the safest way is to abstaine for herein is no danger of sinning Some of the Philosophers had some knowledge of the equity of this rule whose Iudgement thereof Tully relates and approoues Office Lib. 1. Those giue good counsell sayeth he who forbide to doe any thing whereof one doubts whether it be iust or uniust the equity thereof is apparant in it selfe because Doubting imports thought or feare of being hurt CHAP VI. Of a Scrupulous Conscience Quest. WHat is to bee done when the conscience is scrupulous Answ. For the understanding of this question wee must consider 1 That a Scruple is a feare of the minde concerning its practise which vexeth the conscience as a little stone that cannot bee discerned in a mans shooe paineth his foote 2 Every feare is not properly a Scruple but that which ariseth from slight or no arguments 3 One is scrupulous either in examining what hee hath done or in ordering what he is to doe 4 Scruples doe arise God so ordaining to the end he may either punish or try men sometimes out of the suggestion of the Devill somtimes from want of knowledge sometimes from Melancholy or some such like constitution of body sometimes from the society of scrupulous men 5 A Scrupulous conscience differs from a Doubtfull one in this that a Doubtfull conscience doth assent to neither part of the question but the scrupulous conscience doth assent to one but is sollicited to the other part by a kinde of feare These things being set downe it is answered to the question 1. God being instantly called unto for grace one must labour dilligently to remooue these scruples which reason can take away by due triall of the grounds of them For then is the conscience most quiet when it hath most certaine knowledge 2 It helpeth much if it may be conveniently that the thinking upon those things be shunned from which scruples may rise for the fancy being once stirred many thoughts arise which cannot be suppressed againe without greate difficulty As we see in Tyles that are linked together in order if one happen to fall downe the rest will follow and from hence are scruples multiplied in timorous consciences 3 Many scruples when they cannot well be taken away by some contrary reason ought to be laid downe as it were by violence refusing to thinke or consider of them For so long as scruples are not actually applyed they are not troublesome And some be so troublesome that the weaker and more unskilfull sort can by no other meanes be ridd of them The bending of the mind attentiuely to remooue a scruple by reason doth often either ingender or encrease a scruple as for example All people know that the name of God ought to be called upon dayly yet one may bee so vexed with impious thoughts that this scruple may arise in a man whether he ought to pray or not Here it is not alwayes a safe way to examine thâ—…se thoughts noâ—… yet to dispute about this question long but to throw away this feare as it were with violence and to fall upon the duty of prayer so well as one can 4 If they cannot be so remooved but that they doe still molest it is lawfull and the best course to do a thing against such scruples As for example If there be any man that is so molested through the consideration of his unworthinesse that he dare scarce be so bold as to come to the Lords Table though he finde in himselfe true Faith and Repentance he may and ought notwithstanding this scruple come to the Lords Supper Neither is this to doe against Conscience but according to Conscience For a scruple is a rash feare and without any ground and so cannot binde to doe according to it yea through custome of doing against such like