Rev. 19.8 Yet the chief and leading men of that way did at certain times in the fight of many thousands wear Skarlet Gowns and Hoods in the Universities not only at Disputations and Congregations but at sermons yea if I mistake not did preach ad Clerum in their scarlet Copes one of the gravest habits in the world and much used in one of the Universities at solemn times Wherein a man may wonder as why they should not scruple as much at scarlet as as at white so much more why they should stumble more at white of linnen then at the white of miniver wherewith that habit is largely indorsed Of School-writers none that I know speaks more to the purpose then Antoninus from whom some Modern Writers seem to borrow that little that they have upon that subject A quibusdem vocatur erronea conscientia ab aliis timor consc entiae ab aliis pusillanimitas Anton. Sum. part 1. Tract 3 c. 10. Sect. 9. First he shews the several names given to scrupulosity some call it says he pusillanimity some fear of conscience some an erroneous conscience and gives this definition Est vacillatiâ— quaedam consurgens cum formidine ex aliquibus conjecturis debilibus incertis i. e. A wavering of mind rising in us with fear upon some uncertain and weak conjectures He after distinguishes betwixt fides scientia opinio Secundum Albertum in libro de quatuor câ—aevis differentia est inter scientiam sâ—dem opinionem dubitationem sâ—rupulum seu fusp cionem Demum scrupulus ex levibus conjecturis seu mediis multum debil bas movetur ad unam partium ibid. dubitatio and scrupulus and tells us that a doubting conscience is pendulous betwixt both parts but a scrupulous fastens upon one part drawn by weak reasons I see but little difference betwixt vacillatio and dubitatio nor is it necessary either to conceive of a dubious conscience as not fastning because when it doth so it may be doubting nor doth a scrupulous conscience seem always to close with one part Having after laid down the effects of scrupulosity Causatur quandoque ex complexione ad timorem idonea viz. frigidâ quandoque ex agritudine manica vel melancholicâ per quam laeditur imaginatio causatur ex tentatione diabolica ex societate timidorum he proceeds to the causes viz. melancholy hurting the brain temptation from Satan stirring up the melancholy humors and he produces Avicenna so teaching sometimes overmuch fasting and watching sometimes the society of scrupulous persons one being apt to possess another with scruples (a) Non debent scrupulosi durè corrâ—pi sed animari ad deponendum pusillanimitatem scrupalum Next he proceeds to the remedies of it As 1. That they should not be over harshly reproved he should have added (b) Of which danger our governours are Judges except the scruple be dangerous to Church or State 2. That they should be perswaded to lay it aside 3. (c) Debita ad gratiam Dei praeparatio Solliâ—ta sacrae Scripturae in dagatio orationis devota continuatâ—o opinionis alicujus tuta electio obedientiae humilis imitatio scrupulorum animosa abjectio discreta praeceptorum interpretatio Diligently search the Scriptures Jam. 1. If any man lack wisdome c. 4. By Godly sorrow to prepare for the receiving the grace of God 5. By subjecting their understanding and judgments to their superiors in wisdome and office Prov. 3. Lean not to thine own understanding He cites to this purpose the words of the learned Chancellour of Paris Vnum hoc damus generale documentum viz. facile credere sapientium bonorum judicio contra communes eorum sententias non leviter sibi formare scrupulos anxios timidos We give this general instruction easily to yield to the judgement of wise and good men and not lightly to frame to our selves troublesome scruples against their common judgement And if a scrupulous person shall say Vtinam talis esset praelatus noster qualis Bernardus crederem faciliter imperanti acquiescerem consulenti If our Church-governour were such a one as Bernard I would believe easily what he should tell me and rest in what he shall counsel me He answers Erras debes illi obedire non ut homini sed ut Deo cujus vices gerit nam Christus dicit qui vos audit me audit Thou errest for thou oughtest to obey him not as man but as God in whose stead he is thus far Antonine Arch-bishop of Florence 8. By what he writes or others from him themselves or others it is manifest there is such a thing as a scrupulous conscience that this conscience is anxious and no doubt in some degree dubious there being little difference betwixt dubitatio vacillatio that this scrupulosity is a sin in whomsoever it is as proceeding from evil causes viz. ignorance errour Say to them that are of a fearful heart be strong Isa 35.4 or instability of mind or pride some affecting and professing scrupulosity For by this they make that to be sin which else had been none faciunt sibi peccata ubi non sunt peccata says one It proceeds also from other ill causes aforesaid 9. There is a kind or rather show of conscience Disc de temp Conscientia mala est conscientia perversa quam habent qui peccata parva ponderunt magnanon curant minima observatis maxima contemnitis Aug. quaest evang lib. 1. qu. 35. which some call a perverse or preposterous conscience such was that of the Pharisees Mat 23.23 who paid tithes of mint annis c. and neglected c. who strained at a Gnat and swallowed a Camel Mat. 23.24 Or to give a more modern and too well known an instance to be so narrow throated as to strain at the Churches Prayers and to be so wide throated as to swallow the Churches Lands to scruple to give a penny to the building or repairing of a Church a thing laudable pious and necessary and to stick at no cost towards the dethroning and destroying of their Soveraign a thing unnatural and impious But this being but an hypocritical pretense of conscience cannot be referred to this head which treats of real scrupulosity CHAP. IV. Of the left hand extream viz. a wide loose and seared conscience Conscientia dilatata quam habent illi qui non ponderant crassiora peccata de communibus non curant Disc de temp Ser. 9. 1. A Wide or loose Conscience is that which is not tenderly sensible of having done nor tenderly wary of doing what is clearly and manifestly evil out of an inward principle 2. If a man forbear evil to be done or is troubled for evil done only because it is punisht or punishable by humane laws this is not tenderness And therefore loosness of conscience is chiefly seen and discern'd in the commission and admission of such sins Rom. 13. wrath and conscience are distinguisht without remorse or regard which conscience and the fear of God should restrain and are not punisht by humane laws or
if so do not easily or speedily come to humane cognizance 3. Whence it follows that loosness of conscience is most discover'd in secret sins and consequently more discernible to a mans self then to another till it break out into open enormities without open signs of a wounded or troubled soul 4. That which some Divines call a sleepy or dull conscience is but a farther degree of a loose conscience for when men have inured themselves to sin against conscience this (a) Si autem vinceâ—e imperare consueverunt laboriosa d fficultate superantur Aug. de civ Dei lib. 21. c. 16. custome takes away quickness of sense Yet is not a stupified conscience without some degree of feeling when God awakens it either with a powerful word Act. 2.37 they were pricked in their heart and said men and brethren what shall we do or with a powerful work as in Pharaohs case Exod. 9.27 I and my people are sinful For as such who are Lethargical are not easily awakened but by some great noise so neither is a sluggish conscience without a powerful word or work of God 5. The seared conscience seems to be the highest degree of a loose or wide conscience Eph. 4.19 who being past feeling c. 1 Tim. 4.2 having their conscience seared with an hot iron For as that which hath been seared feels nothing so neither doth a seared conscience till it feels hell fire and it is commonly the effect of an hypocritical profession of the faith or of a wicked departure from the faith 6. The cauterized conscience as it is of the same species with a wide and loose conscience may be called a degree of it yea the highest degree Cauterium est corruptio in carne per gâ—em ex qua egreditur continua putredo Aquinas in 1 Tim. 4. as it proceeds from loosness it may be an effect of it as it increases loosness and widens the conscience it may be a cause of it 7. Of all the judgments of God in this life it is the greatest to be given up to such a searedness or reprobate sense For however Desperation continued in cuts off from all mercy yet is a seared conscience no less desperate keeping off a sence of sin and therein any due sense of mercy From which miserable estate the Lord deliver us CHAP. V. Of the difference of a tender conscience from other graces nearest and likest to it 1. IT thus differs from the fear of God that this properly respects the (m) Job 1.1 fear'd God and eschewed evil Quâ— hanc habet omnem odit iniquitatem per hunc timorem Dei universa deserimus mundo abrenunciamus nosque ipsos sicut Dominus ait abnegamus nobis Bern. de don sp sancti ser 3. c. 1. future Jer. 32.40 I will put my fear into their heart that they shall not depart from me but tenderness of conscience respects as well the time past as the future The fear of God seems to be the cause of a tender conscience Ecclesiastic 1.21 The fear of the Lord drives away sin Gen. 39.9 how can I do this great wickedness and sin against God 2. It differs from penitential contrition as this respects actions past but tenderness things also future and as in the former contrition seems to be some cause of tenderness 2 Cor. 7.11 that ye sorrowed after a godly sort what carefulness it wrought in you the heart never being truly tender till it be a broken and a contrite heart 3. It differs from vigilancy this being principally exercised about our temptations and such other dangers but tenderness about the good or evil of our actions 4. It differs not only from a scrupulous conscience but from a dubious this haesitating betwixt assent and dissent that firmly bent against any manifest evil CHAP. VI. Of the quick sense of a tender conscience being the formalis ratio of it A distinction somewhat like is in Aristot lib. 7. Ethic. c. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Solum dicitur practicus dum ad factibilia agibilia inferiora convertitur Gerson 1. THis sensibility is a quick motion of the practical understanding in a suddain cheek of something done or a suddain stop at something to 〈◊〉 done 2. The practical understanding is a power of the soul which apprehends things in ordine ad opus in order to some operation as the speculative understanding in ordine ad scientiam in order to something to be known For example the speculative understanding considers of hearbs as having such virtues and operations in them the practical whether I should for such purposes use such simples and in what manner to use them The theorical intellect considers of marriage as it is the ordinance of God as a great mystery as a means of the propagation of mankind the practical intellect considers of entring or refusing such or such a marriage A Judge upon the Bench makes use of his theorick intellect when he discourses of the Laws and Statutes what they allow or forbid he makes use of the practick power when he examines and condemns malefactors by the law 3. Whence it is a rule in Philosophy Intellectus theoricus conquiescit in notitia principiorum intellectus practicus in notitia singularium Upon which is grounded the distinction of a (a) Vita humana in activam contemplativam dividitur quae quidem attenditur secundum intellectum Intellectus autem d viditur per activum contemplativum Aquin. 22. qu. 179. art 2. contemplative and an active life 4. The quick motion of this practical understanding is imperated by the will truly sanctified which lays a general charge upon all the faculties above all things what ever they do to keep all sin out of the soul Cum magna horreas Quoe posse fieri non putes metuas tamen Senec. trag in OEdip CHAP. VII Of the immediate object of a tender Conscience 1. THe object of this sensibility or tenderness is about (b) Conscientia est actus quo scientiam nostram ad ea quae agimus applicamus Aqu. 1. part q. 79. art 13. doing or having done any thing which is cleerly evil and consequently of omitting or having omitted any thing which is truly good 2. The absolute and primary rule of evil and good to a tender conscience is the express and clear Word of God rightly understood for every thing in some particular places forbidden or commanded is not the rule 3 I call Gods Word the primary and absolute rule because other rules there are which bind the conscience but they do it by the virtue of the absolute rule 4. Those secondary rules of conscience as some Divines both lately and formerly have noted are 1. The Laws Orders and Mandates of our Superiours 2. Our own spontaneous vows and promises 3. The consideration
and clear good not considerable and therefore says that the kingdome of God is not i. e. doth not so much value eating or forbearing meats or drinks but righteousness peace and joy in the Holy Ghost the Apostle therefore making a clear distinction betwixt things uncertainly good and things absolutely good I say those things that he hath put asunder let no man joyn together as if they were the same matter of doubting Answ 4 Therefore if any shall be so blind and bold as to say let a thing be never so good that is required of me if I be not perswaded it is good I may not do it or let it be never so evil if I be perswaded I should do it I must they have no ground from the Apostles doctrine who only speaks of doubting at meats and days which he distinguishes from manifest good vers 17. Thou hast despised my holy things and hast profaned my Sabbaths Ezek. 22.8 If therefore the thing be clearly good as to receive the holy Supper to joyn in publick prayer to hear the holy Word read interpreted and applyed though the conscience should stick at these good things expresly commanded which surely must need be some strange fashion'd exotick conscience yet are we bound to perform the aforenamed duties or any other of the like nature Answ 5 In like manner we may say if the thing be expresly evil as to Worship an Image to Forswear ones self to Rob my Neighbour to Lye with my Sister to Kill my Brother though conscience should urge me to any of these or the like I may not do them Reas 1 Because else we set conscience above God which is a breach both of the first and second Commandements 1 Joh. 3.20 God is greater then our conscience Conscience must not regulate the Word of God but that must regulate the conscience Reas 2 It is an undoubted rule Nulla est obligatio ad illicita Gods law obliges not to sin therefore conscience which is to be ruled by that must not Errour is a sin and how can it bind And if we are bound to lay down error of judgement then also errour of conscience both being part of the old man to be put off Eph. 4.22 as is observed both by Amesius and Perkins Reas 3 If men should plead never so much satisfaction of conscience to do the forementioned evils or forbear the good aforesaid yet every man hath in him so much certainly of the law of nature and every Christian probably so much of the knowledge of the Word that they can neither do the evil or forbear the good without reluctancy so that conscience in such cases if pleaded is but a fond and weak pretence Reas 4 Grant but this allowable what good may not be omitted All the ordinances of God may lye unfrequented and disused neglected and affronted Yea what mischiefs may not be acted upon pretext of conscience One neighbour may plunder pillage yea So it was here at home of which times I might truly say as Synes hym 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But blessed be God I may say what he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and murder another upon this pretext Servants may make away their Masters goods them too Children may butcher their Parents and which is more Subjects their King what (a) Et quando uberior vitiorum copia Juvenal Satyr 1. villanies and outrages were they that were not committed of later years upon pretence of conscience and reformation and upon those tragical actings how well did the words of the Poet agree to us Quod mare nam Anglicae Hor. lib. 2. od 1. Non decoloravere caedes Quae caret Ora cruore nostro Answ 6 If the thing be not forbidden by God but lawful or not evil but indifferent if the Magistrate command it to be done Res alioqui per se mediae mutant quodammodo naturam quum aliquo legitimo mandato vel praecipiuntur vel prohibentur Beza epist 24. ad fratres peregrinarum ecclesiarum in Anglia though we know not the good or the end of the ordinance the conscience is bound to yield to it otherwise we take away from the Magistrate the power of making laws and ordinances and give him only a power to confirm them that are made already in Scripture contrary to 1 Pet. 2.13 If the Magistrate make a law about meats Etsi conscientias propriâ— solus Deus ligat tamen quatenus vel magstratus qui Dei minister est judicat â—ntâ—resse reipublicae ut quippiam alio qui pro se licitum non fiat vel Ecclesia ordâ—nis decori adeoque aedificationis rationem habens leges aliquas de rebus mediis rite condit illae leges à pijs omninò sunt observanda Beza ibid. which are in themselves and so acknowledged by him to be but indifferent let it be out of civil ends for the good of the commonwealth or out of religious ends viz. charitably and christianly to comply with the ancient Churches of Christ however a subject may plead matter of health or want yet the plea of conscience in this case is unwarrantable and ridiculous Answ 7 If the thing be lawful in it self and indifferentâ—s meats are 1 Cor. 8.8 and no obligation from the Governour lies upon me Leges Magistratus eatenus conscientias ligant ut nemo sciens prudens rebellandi animo possit absque ptccato vel facere quae ita prohibentur vel omittere quae fic praecipiuutur Beza ibid. I am then left to follow the light of mine own conscience and to take care I do nothing against mine own perswasion for of such things are the Apostles instances and not of things commanded by God or man or forbidden Answ 8 If the thing be lawful and indifferent both in regard of Gods law of mans law and in the perswasion of mine own conscience so that I think I may use it or not use it do it or not do it and have no tye any of those 3. ways either from God Man or my Self I must then look next to the Apostles rule concerning offences 1 Cor. 10.29 Nulla ratione committere debeo nec occasionem dare ut alius erroneam infirmam habens conscientiam Iudicet i. e. damnet libertatem meam qua possum indifferenter quidvis â—ederâ— Estius in locum 1. Not judge or despise him that is not just of my perswasion Rom. 14.3 2. Not lay a stumbling block in our brothers way vers 13. Nor to give him occasion to think ill of me 3. Not to grieve or afflict our brother with our liberty vers 25.4 Not to occasion any brangling or disputing but rather to forbear that how lawful soever that may occasion it v. 19. Let us therefore follow after the things which make for peace and things wherewith we may edifie one another Gal. 5.13 For brethren ye have been called unto liberty only use not your liberty for an occasion to the flesh but by love serve one another Domine Deus da nobâ—s celeriter audire frequenter legere diligenter attendere recte intelligere tuto agere bene inculpate vivere per Jesum Christum Dominum salvatorem nostrum Amen FINIS