for the Apostolicall function Lastly Christ was sent euen as he was man to be a teacher of the Iewes therfore be is called the minister of circumcision Rom. 15. 8. so the Apostles are sent by him to teach the Gentiles Thus far is the comparison to be enlarged no further And that no man might imagine that some parte of this resemblance stands in a power of binding conscience Christ hath put a speciall exception when he saith Goe teach all nations teaching them to obserue al things that I have commanded you Arg. 6. Rom. 13. Whosoever resisteth the power resisteth the ordinance of God and they that resist â—â—all receive to them selues iudgement and ye must be subiect not onely for wrath but also for conscience sâ—â—e Answ. Magistracie indeed is an ordinance of God to which we owe subiectioÌ„ but how farre subiection is due there is the questioÌ„ For body goods outward coÌ„versation I grant all but a subiection of coÌ„science to mans lawes I deny And betweene these two there is a great difference to be subiect to authority in conscience to be subiect to it for conscience as wil be manifest if we do but consider the phrase of the Apostle the meaning whereof is that we must performe obedience not onely for anger that is for the auoiding of punishment but also for the auoiding of sinne so by coÌ„sequent for auoiding a breach in coÌ„scieÌ„ce Now this breach is not properly made because mans law is neglected but because Gods law is broken which ordaineth magistracie withall binds mens consciences to obey their lawfull commandements And the daÌ„nation that is due unto men for resisting the ordinance of God comes not by the single breach of magistrates commandemet but by a transgression of the law of God which appointeth magistrates their authority To this answer papists reply nothing that is of moment Therfore I proceed Arg. 7. 1. Cor. 4. What will you that I come unto you with a rod or in the spirit of meeknes Now this rod is a iudicial power of punishing sinners Answ. For the regiment protection of Gods Church There be 2. rods mâ—…oned in scripture the rod of Christ the Apostolicall rodd The rod of Christ is termed a rod of iron or the rod of his mouth it signifies that absolute soueraigne power which Christ hath ouer his creatures wherby he is able to coÌ„uert saue them or to forsake and destroy them And it is a peculiar priuiledge of this rodde to smite and wound the conscience The Apostolicall rodde was a certaine extraordinary power whereby God inabled them to plague and punish rebellious offenders with grieuous iudgements not in their soules but in their bodies alone With this rod Paul smote Elimas blind Peter smote Ananias and Saphira with bodily death And it may be that Paul by this power did giue up the incestuous man when he was excommunicate to be vexed in his body and tormented by the deuill but that by this rodde the Apostles could smite conscience it can not be prooued Arg. 8. 1. Tim. 3. Paul made a law that none hauing two wiues should be ordained a Bishop now this law is positiue and Ecclesiasticall and bindes conscience Answ. Paul is not the maker of this law but God himselfe who ordained that in mariage not three but two alone should be one flesh and that they which serue at the altar of the Lord should be holy And to graunt that this law were a new law beside the written word of God yet doeth it not follow that Paul was the maker of it because he used not to deliuer any doctrine to the Churches but that which he receiued of the Lord. Argum. 9. Luc. 10. He which heareth you heareth me Answ. These wordes properly concerne the Apostles and doe not in like maner belong to pastors teachers of the Church And the end of these wordes is not to confirme any Apostolicall authority in making lawes to the conscience but to signifie the priviledge which hee had vouchsafed them aboue all others that he would so farre forth assist them with his spirite that they should not erre or be deceiued in teaching publishing the doctrine of saluation though otherwise they were sinfull men according to Matth. 10. It is not you that speake but the spirite of my father which speaketh in you And the promise to be led into all truth was directed vnto them Arg. 10. 1. Cor. 11. I praise you that yee keepe my commandements Answ. Paul deliuered nothing of his owne concerning the substance of the doctrine of saluation the worship of God but that which he receiued from Christ the precepts here ment are nothing else but rules of decencie comely order in the congregation and though they were to be obeyed yet Pauls meaning was not to binde any mans conscience therewith For of greater matters he saith This I speake for your commoditie and not to intangle you in a snare 1. Cor. 7. 35. Arg. 11. Councels of ancient fathers when they commaÌ„d or forbid any thing do it with threatning of a curse to the offenders Ans. The church in former time used to annexe vnto hir Canons the curse anathema because things decreed by them were indeed or at the least thought to be the will and word of God and they had respect to the saying of Paul If any teach otherwise though he be an angell from heauen let him be accursed Therfore councels in this action were no more but instruments of God to accurse those whome he first of all had accursed Arg. 12. An act indifferent if it be commanded is made necessary the keeping of it is the practise of vertue therefore euery law bindes conscience to a sinne Ans. An act in it selfe indifferent being commaÌ„ded by mans law is not made simply necessary for that is as much as gods law doth or can doe but only in some part that is so far forth as the said act or action tends to maintaine and preserue the good end for which the law is made And though the action be in this regard necessary yet doth it still remaine indifferent as it is considered in it selfe out of the ende of the law so as if peace the common good comely order may be maintained all offence auoided by any other meanes the act may be done or not done without sinne before God For whereas God himselfe hath giuen liberty freedome in the use of things indifferent the law of man doeth not take away the same but onely moderate and order it for the common good Arg. 13. The fast of Lent stands by a lawe and commandement of men and this lawe bindes conscience simply for the ancient fathers haue called it a Tradition Apostolicall and make the keeping of it to be necassary and the not keeping of it a sinne and punish the offenders with excommunication Answer It is plaine to him that will not be
obstinate that Lent fast was not commaunded in the Primitiue Church but was freely kept at mens pleasures in seuerall Churches diuersly both in regard of space of time as also in respect of diversity of meats Ireneus in his epistle to Victor â—…ed by Eusebius saith Some have thought that they must fast oâ—… day some two daies some more some 40. houres day and night which diversitie of fasting commendeth the vnitie of faith Spiridion a good man did eate flesh in Lent and caused his guest to doe the same and this he did upon iudgemeÌ„t because he was perswaded out of Gods worde that to the clean all things were cleane And Eusebius recordes that Montanus the hereuke was the first that prescribed solemne and set lawes of fasting And whereas this fast is called an Apostolicall tradition it is no great matter for it was the manner of the ancient Church in former times to tearme rites and orders Ecclesiasticall not set downe in scriptures Apostolicall orders that by this meanes they might commend them to the people as Ierome testifieth Every province saith he may thinke the constitutions of the ancestours to be Apostolicall lawes And whereas it is said to be a sinne not to fast in Lent as Augustine speaketh it is not by reason of any commandement binding conscience for Augustine saith plainly that neither Christ nor his Apostles appointed any set time of fasting Chrysostome that Christ neuer commanded vs to follow his fast but the true reason hereof is borrowed from the ende For the Primitiue Church vsed not the popish fast which is to eat whitmeate alone but an abstinence from all meates vsed specially to morufie the flesh and to prepare men before-hand to a worthy receiuing of the Eucharist And in regarde of this good ende was the offence And whereas it is said that auncient fathers taught a necessitie of keeping this fast euen Hierome whome they alledge to this purpose saith the contrary For confuting the errour of Montanus who had his set times of fast to be kept of necessity hee saith We fast in Lent according to the Apostles tradition as in a time meete for vs and wee doe it not as though it were not lawfull for vs to fast in the rest of the yeere except Penticost but it is one thing to doe a thing of necessitie and anothing to offer a gift of free-vvill Lastly excommunication was for the open contempt of this order taken vp in the Church which was that men should fast before Faster for their further humiliation preparation to the sacrament So the 29. canoÌ„ of the councill of 〈◊〉 must be understood As for the Canons of the Apostles so falsely called and the 8. councill of Toledo I much respect not what they say in this case Arg. 14. Gods authority binds conscience magistrates authority is Gods authority therefore magistrates authority binds conscience properly Ans. Gods authority may be takeÌ„ two waies first for that soueraigne and absolute power which he useth ouer all his creatures secondly for that finite limited power which he hath 〈◊〉 that men shall exercise ouer men If the minor 〈◊〉 that Magistrates authority is Gods authority be taken in the first sense it is false for the soueraigne power of god is mooueâ—…ic able If it be taken in the second sense the 〈◊〉 〈◊〉 false For there be sundry authorities ordained of God as the authority of the father oner the childe of the master over the servant the authority of the master ouer his scholler which doe not properly and 〈◊〉 bind in conscience as the authority of gods lawes doth By these arguments which I haue now answered by many other being but lightly 〈◊〉 it will appeare that necessary obedience is to be performed both to ciuil ecciesiasticall iurisdiction but that they haue a constraining power to bind conscience as properly as gods laws do it is not yet prooued neither can it be as I will make manifest by other arguments Arg. 1. He that makes a law binding conscieÌ„ce to mortal sinne hath power if not to saue yet to destroy because by sin which follows upon the transgressioÌ„ of his law comes death daÌ„nation But God is the only lawgiuer that hath this priuiledge which is after he hath giueÌ„ his law vpoÌ„ the breaking or keeping thereof to save or destroy Iam 4. 12. There is one lawgiuer that can saue or destroy Therfore God alone makes laws â—inding coÌ„science properly no creature caÌ„ do the like Answer is made that S. Iames speaks of the principall law-giuer that by his own proper authority makes lawes doth in such manner saue destroy that he need not feare to be destroied of any that he speaks not of secondary lawgiuers that are deputies of god make laws in his name I say again that this answer staÌ„ds not with the text For S. Iames speakes simply without distinctioÌ„ limitatioÌ„ or exceptioÌ„ the effect of his reason is this No maÌ„ at all must slander his brother because no man must be iudge of the law no man can be iudge of the law because no man can be a law-giuer to saue and destroy Now then where be those persons that shall make lawes to the soules of men binde them unto punishment of mortall sinne considering God alone is the sauing destroying lawgiuer Arg. 2. He that can make laws as truly binding conscience as gods lawes can also prescribe rules of Gods worship because to bind the conscieÌ„ce is nothing els but to cause it to excuse for things that are well done and therefore truely please God to accuse for sinne wherby god is dishonoured but no man can prescribe rules of gods worship humane lawes as they are humane laws appoint not the seruice of God Esai 29. 13. â—â—â—ir fear towards me was taught by the precept of 〈◊〉 Mat. 15. 9. they worship me in vain teachâ—â—â— doctrines which are the commandements of 〈◊〉 Papists here make answer that by lawes of men we must understand such lawes as be unlawfull or unprofitable being made without the authority of God or instinct of his spirit It is true indeed that these commandements of men were unlawfull but the cause must be considered they were unlawfull not because they commanded that which was unlawful against the will of God but because things in themselues lawfull were commanded as parts of gods worship To wash the outward part of the cup or platter to wash hands before meat are things in respect of civill use very lawfull yet are these blamed by Christ no other reason caÌ„ be rendred but this that they were prescribed not as things indifferent or ciuill but as matters pertaining to Gods worship It is not against Gods worde in some politike regards to make distinctions of meats drinks times yet Paul calls these things doctrines of deuils because they were commaÌ„ded as things
men to this ende no doubt that they might beleeue the accomplishment of the promise in themselues Secondly we learne that it is not presumption for any man to beleeue the remission of his owne sinnes for to doe the will of God to which we are bound is not to presume now it is the will of God to which he hath bound vs in conscience to beloâ—ue the remiâ—â—ion of our owne sinnes and therefore rather 〈◊〉 to doe it is pâ—…ous disobedience Thirdly we are here to â—â—rke and to reâ—…ber with care the foundation of the 〈◊〉 certenâ—e of mans saloâ—ion For if man be bound in conscience first to giue assent to the Gospâ—t and secondly to applie 〈◊〉 to himselfe by true faith then without doubt a man by faith may be certenly perswaded of his owne 〈◊〉 and saluation in this 〈◊〉 without any extâ—ordinarie reuelation Gods commaundements beeing in this and the like caseâ— possible For commaundements are either Legall or Evangelicall Legall shew vs â—â—t disease but giue vs no remedie and the perfect doing of them according to the intent of the law giuer by reason of mans weaknes and through mans default is impossible in this world As for Evangelicall commandements they haue this priuiledge that they may and can be performed according to the intention of the Lawgiuer in this life because with the commandement is ioyned the inward operation of the spirit to inable vs to effect the dutie commaunded and the will of God is not to require absolute perfection at our hands in the Gospel as in the law but rather to qualifie the rigour of the law by the satisfaction of a mediatour in our steads and of vs we beeing in Christ to accept the vpright will and indeauour for the deede as the will to repent and the will to beleeue for repentance and true faith indeede Now then if things required in the Gospel be both ordinarie and possible then for a man to haue an unfallible certaintie of his owne saluation is both ordinary possible But more of this point afterward Lastly all such persons as are troubled with 〈◊〉 distrustings vnbeleefe dispaire of Gods mercie are to learne and consider that God by his word bindes them in conscience to beâ—â—â—ue the pardon of their owne sinnes be they neuer so grieuous or many and to beâ—â—â—e their own Election to saluation whereof they doubt Mâ—â—â—â—hat are but civill haue care to auoid robbing and killing because God giues commaundements against stealing and killing why then should not we much more striue against our manifold doubtings and distrustings of Gods loue in Christ hauing a commandement of God that calls vpon vs and binds vs to doe so Thus we see how Gods word bindes consciences now conscience being thus bound againe bindes vs. The bonde of conscience is called Guiltines Guiltines is nothing els but a worke of the conscience binding ouer a man to a punishment before God for some sinne Thus much of the propet binder of the conscience now follows the improper The improper binder is that which hath no power or vertue in it selfe to binde conscience but doth it onely by vertue of Gods word or of some part of it It is threefold Humane lawes an Oath a Promise Touching humane lawes the speciall point to be considered is In what manner they binde That this may in part be cleared I will stande a while to examine and confute the opinion that the very pillers of the popish Church at this day maintaine namely that Civill and Ecclesiâ—sticall Iurisâ—â—ction haue a coactive povver in the conscience and that the 〈◊〉 made thereby doe as truly and properly binde as they speake to mortall and venial sinne as Gods law it selfe The arguments which they commonly vse are these Argum. 1. Deut. 17. That man that vvill 〈◊〉 presumptuousâ—y and not obâ—y the auâ— horitie of the priest or Iâ—dge shall 〈◊〉 and thâ—â— shalt take away euill from Israel Here say they the precepts of the high priest are Imperia not â—dmonitions or exhortations and they binde in conscience otherwise the transgressours thereof should not haue bin punished so seuerely Answ. The intent of this law as a very child may perceiuâ— is to establish the authoriue and right of the highest appeales for all matters of controversie in the Synedrium oâ— great court at Ierusa lem Therefore the words alleadged doe not giue vnto the priest a soveraigne power of making lawes but a power of giuing iudgement of controuersies and that according to lawes alreadie made by God himselfe from which iudgement there might be no appeale Nowe this power of determining doth not constraine conscience but the outward man to maintaine order and peace For what reason is there that that sentence which might be either a gainsaying of Gods law or a mistaking of it should binde the conscience to a sinne Againe not euery one that refused to subiect themselues to the sentence of this court were straightway guiltie of sinne for this did Ieremie the Prophet and Christ our Sauiour when they were condemned for wicked persons but he that presumptuously despised the sentence and by consequent the authoritie it selfe which was the ordinence of God was guiltie Lastly the seueritie of the punishment which is temporall death doth not argue any power in the iudge of binding conscience this they might haue learned of their owne Dâ—ctâ—◠〈◊〉 who holdeth that they that binde any man to mortall sinne mâ—st be able to punish him with answeâ—rable punishment which is eternall death Argumâ—… Math. 16. What soeuer ye shall bind vpon 〈◊〉 shall be 〈◊〉 in heauen Here to binde is to make lawes â—…ning conscience according to Matth. 23. 4. They binde 〈◊〉 burâ—â—ns and lay theâ—◠〈◊〉 mens 〈◊〉 Ansvver The 〈◊〉 power of binding and sooâ—… is not belonging to any creature but is pâ—opâ—â— to Christ who hath the keyes of heauen and hell he openeth and no man shâ—… h◠〈◊〉 â—â—d no man openeth Râ—… 3. 7. As for the power of the Church it is nothing but 〈◊〉 ministerie of seruice whereby men publish and proâ—… that Christ bindeth or Idoâ—eth Againe this binding stands not in the power of making lawes but in remitting and retaining of mâ—n's sinnes as the words going before declate v. 18. If thy brother sinne against thee â— and Christ â—â—eweth hâ— owne meaning when he â—â—ith Whose sinnes ye remit they are remitted and â—â—hose sinnes 〈◊〉 retaine they are retained Ioh. 20. 23. 〈◊〉 before in the person of Peter promised them this honour in this forme of words Math. 16. I vvillgiue vnto thee the keyes of the king dome of â—e 〈◊〉 what soeuer thâ—â— shalt binde vpon earth shâ—â— be boâ—… in â—e 〈◊〉 This which I say is approoued by consent of auncient Divines August Psal. 101. ser. 2. Remission of sâ—… saith he is loosing therefore by the law of contraries binding is to hold sinne vnpardoned Hilar. vpon Math. cap. 18. Whome they binde on earth that is
wherein God would be worshipped Arg. 3. God hath giuen a liberty to the conscience whereby it is freed froÌ„ all lawes of his own whatsoeuer excepting such lawes doctrines as are necessary to salvation Col. 2. 10. If yee be dead with Christ ye are free froÌ„ the elemeÌ„ts of the world Gal. 5. 1. Standye in the liberty wher with Christ hath freedyou and be not againe intangled with the yoke of bondage Nowe if humane lawes made after the graunt of this libertie bind conscience property then must they either take away the foresaid libertie or diminish the same but that they cannot doe for that which is graÌ„ted by an higher authority namely God himself cannot be reuoked or repealed by the inferiour authoritie of any man It is answered that this freedome is onely from the bondage of sinne from the curse of the morall law from the ceremoniall and iudiciall lawes of Moses and not from the lawes of our superiours And I answer againe that it is absurd to thinke that God giues vs libertie in conscience from any of his owne laws and yet will haue our consciences stil to remaine in subiection to the laws oâ— sinnefull men Arg. 4. Whosoeuer bindes conscience commaunds conscience For the bonde is made by a commaÌ„dement vrging conscience to do his dutie which is to accuse or excuse for euill or well doing Now Gods laws commaund conscience in as much as they are spirituall commaunding bodie and spirit with all the thoughts will affections desires and faculties and requiring obedience of them all according to their kinde As for the laws of men they want power to commaund conscience In deede if it were possible for our gouernours by law to commaund mens thoughts and affections then also might they command coÌ„science but the first is not possible for their lawes can reach no further then to the outward man that is to bodie and goods with the speaches and deedes thereof and the ende of them all is not to maintaine spirituall peace of conscience which is betweene man and God but onely that externall and ciuill peace which is betweene man and man And it were not meete that men should commaund conscience which cannot see conscience and iudge of all her actions which appeare not outwardly and whereof there be no witnesses but God and the conscience of the doer Lastly men are no fitte commanders of conscience because they are no lords of it but God himselfe alone Argum. 5. Men in making lawes are subiect to ignorance and errour and therefore when they haue made a law as neare as possible they can agreeable to the equitie of Gods law yet can they not assure themselues and others that they haue failed in no point or circumstance Therefore it is against reason that humane laws beeing subiect to defects faults errours and manifold imperfections should truly bind conscience as Gods lawes doe which are the rule of righteousnes All gouernours in the world vpon their daily experience see and acknowledge this to be true which I say by reason that to their olde lawes they are constrained to put restrictions ampliations modifications of all kindes with new readings and interpretations saving the Bishop of Rome so falsly tearmed which perswades himselfe to haue when he is in his consistorie such an infallible assistance of the spirite that he can not possibly erre in iudgement Argum. 6. If mens lawes by inward vertue binde conscience properly as Gods lawes then our dutie is to learne studie and remember them as well as Gods laws yea ministers must be diligent to preach them as they are diligent in preaching the doctrine of the Gospell because euery one of them bindes to mortall finne as the Papists teach But that they should be taught and learned as Gods lawes it is most absurd in the iudgement of all men Papists themselues not excepted Argum. 7. Inferiour authoritie can not binde the superiours no we the courts of 〈◊〉 and their authoritie are vnder conscience For God in the heart of euery man hath â—rocted a tribunall seale and in his stead he hath plâ—â—â—d neither saint nor angell not any other creaâ—… what soeuer but conscience it selfe who therefore is the highest iudge that is or can be vnder God by whose direction also courts are kept and lawes are made Thus much of the popish opinion by which it appeares that one of the principall notes of Antichrist agrees fuly to the Pope of Rome Paul 2. Thess. 2. makes it a speciall propertie of Antichrist to exalt himselfe against or aboue all that is called God or worshipped Now what doth the Pope els when he takes vpon him authoritie to make such lawes as shall binde the conscience as properly and truly as Gods lawes and what doth he els when he ascribes to himselfe power to free mens consciences from the bond of such lawes of God as are vnchaungeable as may appeare in a canon of the councill of Trent the words are these If any shall say that thâ—se degrees of consanguinitie which be expressed in Leviticus â—â—e 〈◊〉 hinder 〈◊〉 to be made and breake it beeing made and that the Church cannot dispense with some of them or appoint that more degrees may hinder or breake â—â—â—â—age let him be accursed O sacrilegious impietie considering the lawes of affinitie and consanguinitie Lev. 18. are not ceremoniall or iudiciall lawes peculiar to the Iewes but the very laws of nature Whâ—â—â— this canon els but a publike proclamation to the world that the Pope and Church of Rome doe sit as lords or rather idols in the hearts consciences of men This will yet more fully appeare to any man if we read popish bookes of practical or Case aivinitie in which the common manner is to binde conscience where God looseth it and to loose where he bindes but a declaration of this requires long time Now I come as neare as possibly I can to set downe the true manner how mens lawes are by Diuines and may be said to binde conscience That this may be cleared two things must be handled By what meanes they binde and How farre forth Touching the meanes I set downe this rule Whole some lawes of men made of things indifferent binde conscience by vertue of the generall commaundement of God vvhich ordaineth the Magistrates authoritie so as vvho soever shall wittingly willingly with a disloyal mind either breake or omit such lavves it guiltie of sâ—â—â—e before God By whole some lawes I vnderstand such positiue constitutions as are not against the law of God and withall tend to maintaine the peaceable estate and common good of men Furthermore I adde this clause made of things indifferent to note the peculiar matter whereâ—… 〈◊〉 lawes properly 〈◊〉 〈◊〉 〈◊〉 things 〈◊〉 are neither 〈◊〉 commanded or forbidden by God Now such kinde of lawes haue no vertue or power in themselues to constraine conscience but they bind onely by vertue of an higher commandement Let euery soule â—e subiect to the
higher powers Rom. 13. 1. or Honour father and mother Exod. 20. which commaundements binde vs in conscience to performe obedience to the good laws of men As S. Peter saith Submit your selues to euery humane ordinance for the Lord 1. Pet. 2. 13. that is for conscience of God as he saith afterward v. 19. wherby he signifieth two thing first that God hath ordained the authority of gouernours secondly that he hath appointed in his word and thereby bound men in conscience to obay their gouernours lawfull commandements If the case fall out otherwise as commonly it doth that humane laws be not inacted of things indifferent but of things that be good in themselues that is commanded by God then are they not 〈◊〉 properly but divine lawes Mens laws intreating of things that are morally good and the parts of Gods vvorshippe are the same with Gods laws and therfore binde conscience not because they were inacted by men but because they were first made by God men beeing no more but instruments and ministers in his name to revive renew and to put in exequution such precepts and laws as prescribe the worship of God standing in the practise of true religion vertue Of this kind are all positiue lawes touching articles of faith the duties of the morall law And the man that breakes such lawes sinnes two waies first because he breaks that which is in conscience a law of God secondly because in disobaying his lawfull magistrate he disobâ—… the generall commandement of God touching magistracie But if it shall fall out that mens lawes be made of things that are cuill and forbidden by God then is there no bonde of conscience at all but contrariwise men are bound in conscience not to obay Act. 4. 19. And hereupon the three children are commended for not obaying Nabuchadnezzar when he gaue a particular commandement vnto them to fall downe and worship the golden image Dan. 3. Moreouer in that mans law binds onely by power of Gods law hence it follows that Gods law alone hath this priuiledge that the breach of it should be a sinne S. Iohn saith 1. epist. 3. Sinne it the anomie or transgressioÌ„ of the law vnderstanding Gods lawe When Dauid by adulterie and murder had offended many men that many waies he saith Psal. 51. against thee against thee haue I sinned And Augustine defined sinne to be some thing said done or desired against the law of God Some man may say if this be so belike then we may breake mens laws without sinne I answer that men in breaking humane lawes both may and doe sinne but yet not simply because they breake them but because in breaking them they doe also breake the law of God The breach of a law must be considered two waies First as it is a trespasse hinderance iniurie damage and in this respect it is committed against mens lawes secondly the breach of a law must be considered as it is sinne and so it is onely against Gods law The second point namely How farreforth mens lawes binde conscience I explane on this manner It is all that the lawes of God doe or can doe to binde conscience simply and absolutely Therefore humane laws bind not simply but so farre forth as they are agreeable to Gods word serue for the coÌ„mongood staÌ„d withgood order and hinder not the libertie of conscience The necessitie of the law ariseth of the necessitie of the good end thereof And as the end is good and profitable more or lesse so is the law it selfe necessarie more or lesse Hence it followeth that a man may doe any thing beside humane lawes and constitutions without breach of conscience For if he shall omit the doing of any law I. without hindrance of the ende and particular considerations for which the law was made II. without offence giuing as much as in him lieth III. without contempt of him that made the law he is not to be accused of sinne Example In time of warre the magistrate of a citie commands that no man shall open the gates the end is that the citie and euery member thereof may be in safetie Now it falls out that certaine citizens beeing vpon occasion without the citie are pursued by the enemie and in daunger of their lifes Herupon some man within openeth the gate to resâ—…e them The question is whether he haue sinned or no. And the truth is he hath not because he did not hinder the ende of the law but rather further it and that without scandal to men or contempt to the magistrate And this stands euen by the equitie of Gods word God made a law that the priests onely should eate of the shewbread now Dauid being no priest did vpon vrgent occasion eate of it without sinne If this be true in Gods law then it may also be true in the lawes of men that they may in some cases be omitted without sinne against God Neither must this seeme strange For as thâ—re is a keeping of a law and a breaking of the same so there is a middle or meane action betwâ—â—ne them both which is to doe thing beside the law and that without sâ—â—â—e To proceede further mens laws be either civill or ecclesiasticall Civill laws are for their substance determinations of necessarie and profitable circumstances tendâ—â—â— to â—â—hold and maintaine the commandemâ—… of the 〈◊〉 〈◊〉 More specially they prescribe what is to be doâ— and what is to be left vndone touching actions both civill criminal touching offices and bâ—rgines of all soâ—â—â— c. yea they conclude inioyne commaÌ„d not onely such affaires as be of smaller importaÌ„ce but also things actions of great waight tending to maintaine common peace civill societie and the very state of the common wealth Now such laws binde so farre forth that though they be omitted without any apparanâ— sâ—â—ndal or contempâ— yet the breach of them is a sinne against God Take this example A subiect in this lande vpon pouertie or vpon a couctous minde against the good law of the land coines money which after ward by a sleight of his wit is cunningly conuaied abroad into the hands of men and is not espied Here is no euident offence giuen to any man nor open contempt shewed to the lawgiuer and yet in this action he hath sinned in that closely otherwise then he ought to haue done he hath hindered the good of the common wealth and robbed the soueraigne prince of her right Ecclesâ—sticall lawes are certaine necessarie and profitable determinations of circumstances of the commaundements of the first table I say bâ—â—e 〈◊〉 because all doctrines pertaining to the foundation and good estate of the Church as also the whole worshippe of God 〈◊〉 〈◊〉 downe and commaâ—nded in the written word of God and cannot be prescribed and concluded otherwise by all the Churches in the world Aâ—â—or the Creedes and Confessionâ— of particular Churches they are in substance Gods word and they binde not in conscience by any power
the Church hath but because they are the word of God The lawes then which the Church in proper speach is sâ—â—de to make are decrees concerning outward order and comelines in the administration of the word and sacramâ—â—s in the meetings of the coÌ„gregation c. such laws made according to the generall rules of Gods word which requires that all things be don to edificatioÌ„ in comelines for the auoiding of offence are cessarie to be obserued and the word of God binds all men to theÌ„ so farre forth as the keeping of them maintains decent order and pâ—…s open offence Yet if a law concerning some â—…nall riâ—e of thing indifferent be at some time vpon some occasion omitted no offence giuen not contempt shewed to Ecclestasticall â—â—â—horitie there is no bâ—each made in the conscience â—â—d that appeares by the example before hanâ—â—â—â— The Apostles guided by the holy Ghost made a decree for the auoiding of offence necessarie to be obserued namely that the Gentiles should abstaine from strangled and blood and idoâ—ithyâ—â—s and yet Paul out of the case of scandall and contempt permits the Corinthians to doe otherwise 1. Cor. 8. 9. which he would not hâ—â—â— done if to doe otherwise out of the case of scandall and contempt had bin sinne Againe lawes are either mixt or meerely penall Mixâ— are such lawes as are of weightie matters and are propounded in coÌ„manding or forbidding â—eaâ—â—es and they binde men first of all to obedience for the necessary good of humane societies and secondly to a punishment if they obay not that a supplie may be made of the â—indrance of the common good In the breach of this kind of laws though a man be neuer so willing to suffer the punishment yet that will not discharge his conscience before God when he ofâ—…ds If a man coin moâ—y with this minde to be willing to die when he is conâ—icted yet that will not free him from a sinne in the action because Gods law binds vs not onely to subiection iâ—â—earing of punishments but also to obedience of his â—…e commandement it beeing lawfull though â—e should set downe no punishment A law meerely peâ—â—ll is that which beeing mâ—… of matters of lesse importance and not vtâ—…d preâ—isely in commâ—…ding tearmes doeth onely declare and shewe what is to be done or conditionally require this or that with respect to the punishment on this manner If any person doe this or that then he shall forfeit thus or thus This kind of law kinds especially to the punishment that in the very intent of the lawgiuer and he that is readie in omitting the law to pay the fine or punishmet is not to be charged with sinne before God the penaltie being answerable to the losse that comes by the neglect of the law Thus we see how farre forth mens laws bind conscience The vse of this points is this I. hence wee learne that the immunitie of the Popish cleargie whereby they take themselues exempted from civill courts and from civill authoritie in criminall causes hath no warrant because Gods commandements binds euery man whatsoeuer to be subiect to the magistrate Râ—… 〈◊〉 Let euery soule be sâ—…ct to the higher powers II Hence we see also what notorioâ—â— rebeâ—… those are that beeing borne subiâ—cts of this land yet choose rather to die then to acknowledge as they are bound in conâ—… the Qâ—… Maâ—estie to be supreame gouernour vnder God in all causes ouer all persons III. Lastly we are taught hereby to be readie and willing to giue subiection obedience reuerence and all other duties to magistrates whether they be superiou or inferiour yea with chearefulnes to pay 〈◊〉 and subsidies and all such lawfull charges 〈◊〉 appointed by them Giue to Cesâ—â— that 〈◊〉 〈◊〉 Cesars to God that which is Goâ—â— Rom. 13. 〈◊〉 Giue to 〈◊〉 〈◊〉 their dutie tribute to 〈◊〉 tribute 〈◊〉 to whome custome Now follows the Oath which is either assertorie or promissorie Assertorie by which a man auoucheth that a thing was done or not done Promisserie by which a man promiseth to doe a thing or not to doe it Of both these I mean to speak but specially of the second And here two points must be coÌ„sidered the first by what means an oath bindeth the second when it bindeth An oath bindeth by vertue of such particuâ—… coÌ„mandements as require the keeping of oathâ—â— lawfully taken Num. 30. 3. Who soeuer sâ—… an â—ath to binde his soule by a bond â—e shall not 〈◊〉 his word 〈◊〉 shall doe according to all that 〈◊〉 〈◊〉 of his 〈◊〉 This being so â—questioÌ„ may be made whether the 〈◊〉 of insiâ—… biâ—d conscience by what vâ—… 〈◊〉 they â—â—ither know the Scriptâ—… noâ— the true God Aâ—s They doe bind in conscience For example Iacob Laban make a 〈◊〉 confirmed by oath Iacob sweares by the true God Laban by the god of Nâ—…or that i◠〈◊〉 his idols Now Iacob though he approoue not the forme of this oath yet he accepts it for a civil bond of the covenant no doubt though Laban beleeued not Gods word reuealed to the Pâ—…ks yet he was bound in coÌ„science to keep this â—th euen by the law of nature though he 〈◊〉 not the 〈◊〉 God yet he 〈◊〉 the false god of Nacâ—â—r to be the true God Gen. 31. 53. Againe if a lawfull oath by vertue of Gods coÌ„mandements bind conscience then it must needâ— be that the Romane Church hath long erred in that â—…ee â—…th and maintaineth that gouernours as namely the Pope and other inferiour Bishops haue power to giue relaxations and dispensations not onely for oathes vnlawfull from which the word of God doth sufficiently free vs though they should neuer giue absolutioÌ„ but from a true lawfull oath made wittingly willingly without errour or deceit of a thing honest and possible as when the Pope frees the subiects of this land as occasion is offered from their sworne allegiance and loyaltie to which they are bound not onely by the law of nature but also by a solemne and particular oath to the Supremacie which none euer deemed vâ—…full but such as carrie traytors hearts Now this erronious divinitie would easily be revoked if men did bâ—â— consider the nature of an oath one part whereof is Invocation in which we prâ—â— vnto God first that he would become a witnes vnto vs that we speak the truth and purpose not to deceiue secondly if we faile break our promise that he would take â—…ge vpon vs and in both these petitions we bind our selues immediatly to God himselfe and God againe who is the ordainer of the oath accepts this bond and 〈◊〉 it by his commendement till it be accomplished Hence it follows that no creature caÌ„ haue power to vâ—â—ie the bood of an â—â—th that is truly and lawfully an â—â—th vnles we wil 〈◊〉 the creatures aboue God himselfe And our Sauiour Christ gaue better â—…ell when he commanded vs to performe our 〈◊〉 to
have walked in mine 〈◊〉 c. Prooue me O Lord and me me examine 〈◊〉 and my heart That the conscience can do this 〈◊〉 specially appeares in the conflict combat made by it against the deuill on this maner The deuill begins and disputes thus Thou O wretched man art a most grieuous sinner therefore thou art but a damned wretch The conscience answereth and saith I know that Christ hath made a satisfaction for my sinnes and freed me from damnation The deuill replyeth againe thus Though Christ haue freed thee from death by his death yet thou art quite barred from heauen because thou neuerr didâ—â—st fulfill the lawe The conscience answereth I knowe that Christ is my righteousnesse and hath fulfilled the lawe for me Thirdly the deuill replies and saith Christs benefites belong not to thee thou art but an hypocrite and wantest faith Now when a man is driuen to this straight it is neither wit nor learning nor fauour nor honour that can repulse this temptation but onely the poore conscience directed and sanctified by the spirit of God which boldly and constantly answereth I know that I beleeve And though it be the office of conscience 〈◊〉 it is once â—…d principally to excuse yet doth it also in part accuse When Dauid had â—…d the people his heart sâ—… him 2 Sam. 24. 10. Iob faith in his affliction that God 〈◊〉 write bitter things against him 〈◊〉 him possâ—sse the sâ—nnes of his youth Iob. 13. 26. The reason hereof is because the whole man and the very conscience is onely in part regenerate and therefore in some part remaines still corrupt Nâ—â—ther must it seeme strange that one and the â—ame conscience should both accuse and excuse because it doth it not in one and the same respâ—… Iâ— excuseth in that it assureth a man that his person standes righteous before God and that he hath an indeauour in the generall course of his life to please God it accuseth him for his particular slippes and for the wants that be in his good actions If any shall demaund why God doth not perfectly regenerate the conscience and cause it only to excuse the answere is this God doth it for the preventing of greater mischiefes When the Israelites came into the land of Canaan the Cananiâ—â—s were not at the first wholly displaced Why Moses rendreth the reason least wilde beasts come and inhabite some parts of the land that were dispeopled and more annoy them then the Cananites In like maner God renues the conscience but so as it shall still accuse when occasion serueth for the preuenting of many dangerous sinnes which like wild beastes would make hauock of the soule Thus much of good conscience Now followes euill conscience and it is so called partly because it is defiled and corrupted by originall sinne and partly because it is euill that is troublesome painfull in our sense feeling as all sorrows calamities miseries are which for this very cause also are called evils And though coÌ„science be thus termed euil yet hath it some respects of generall goodnes in â—s much as it is an instrument of the execution of diuine iustice because it seemes to accuse them before God which are iustly to be accused It hath spred it selfe ouer mankind as generally as originall sinne therfore it is to be found in all men that come of Adam by ordinary generation The property of it is with all the power it hath to accuse condemne therby to make a man afraid of the presence of God to cause him to flie froÌ„ God as from an enemy This the Lord signified when he said to AdaÌ„ Aâ—… where art thou When Peter saw some litle glimbring of the power and maiesty of God in the great draught of fish he fell on his knees and saide to Christ Lord goe from me for I am a sinfull man Euill conscience is either deade or Stirring Dead conscience is that which though it can do nothing but accuse yet commonly it lyeâ— quiet accusing litle or nothing at all The causes why conscience lyeth dead in all men either more or lesse are many I. Defect of reason or understanding in crased braines II. Violence and strength of affections which as a cloud do ouercast the mind c as a gulfe of water swallow up the iudgement and reason and therby hinder the conscience from accusing for when reason can not doe his part then conscience doth nothing For exaÌ„ple some one in his rage behaues himselfe like a mad man and willingly commits any mischiefe without controlment of conscience but when choller is down he begins to be ashamed and troubled in himselfe not alwaies by grace but euen by the force of his naturall conscience which when affection is calmed begins to stirre as appeareth in the example of Cain III. Ignorance of Gods will errors in iudgement cause the conscience to be quiet when it ought to accuse This we find by experience in the deaths of obstinate hercukes which suffer for their damnable opinions without checke of conscience Dead conscience hath two degrees The first is the slumbring or the benummed conscience the second is the feared conscience The benummed conscience is that which doth not accuse a man for any sinne vnlesse it be grieuous or capitall not alwaies for that but only in the time of some grievous sickenesse or calamity Iosephs brethren were not much troubled in conscience for their villany in selling their brother till afterwarde when they were afflicted with famine and distressed in Egypt Geues 42. 2. This is the conscience that commonly raignes in the hearts of drousie protestants of all carnall and lukewarme-gospellers and of such as are commonly tearmed ciuill honest men whose apparent integritie will not free them from guiltie consciences Such a conscience is to be taken heede of as being most dangerous It is like a wilde beast which so long as hee lyes a sleepe seemes very â—ame and gentle and hurtes no man but when he is rowzed he then awakes and flies in a mans face and offers to pull out his throate And so it is the manner of dead conscience to lye still and quiet euen through the course of a mans life and hereupon a man would thinke as most do that it were a good conscience indeed but wheÌ„ sicknesse or death approcheth it beeing awaked by the hande of God beginnes to stande up on his legges and shewes his fierce eyes and offers to rende out euen the very throate of the soule And heathen poets knowing this right well haue compared euill conscience to Furies pursuing men with firebrands The seared conscience is that which doeth not accuse for any sinne no not for great sinnes It is compared by Paul 1. Tim. 4. v. 2. to the parte of a mans body which is not onely berefe of sense life motion by the gangrene but also is burnt with a searing yron and therefore must needes
damnation Dauid saith The wicked man that is euery man naturally blesseth himselfe Psal. 10. 3. he maketh a league with hell and death Isai. 28. v. 15. This appeareth also by experience Let the ministers of the Gospel reprooue sinne denounce Gods iudgements against it according to the rule of Gods word yet men wil not feare stones will almost as soone mooue in the walls and the pillers of our Churches as the 〈◊〉 hearts of men And the reason hereof is because their minds are forestâ—lled with this absurd conceit that they are not in danger of the wrath of God though they oâ—â—end And the opinion of our common people is hereunto answerable who thinke that if they haue a good meaning doe no man huâ—â— God will haue them excused both in this life and in the day of iudgement The third is a iust and serious examination of the conscience by the lawe that we may see what is our estate before God And this is a duty vpon which the Prophets stande very much Lam. 3. 40. Man suffereth for sinne let us search and trie our hearts and turne againe to the Lord. Zeph. 2. 1. Fanne your selues fanne you O nation not vvorthie to be loued In making examination we must specially take notice of that which doth now lie or may hereafter lie vpon the conscience And after 〈◊〉 examination hath beene made a man comes â—o a knowledge of his sinnes in particular and of his wretched and miserable estate When one enters into his house at midnight he findes or sees nothing out of order but let him come in the day time when the 〈◊〉 shineth and he shall then â—â—pâ—â— many faults in the house and the very motes that flie vp and downe so let a man search his heart in the ignorance blindnes of his minde he will straightway thinke all is well but let him once begin to search himselfe with the light and lanterne of the law and he shall sinde many foule corners in his heart and many heapes of sinnes in his life The fourth is a sorrovv in respect of the punishment of sinne arising of the three former actioÌ„s And though this sorrow be no grace for it befalls as well the wicked as the godly yet may it be an occasion of grace because by the apprehension of Gods anger we come to the apprehension of his mercie And it is better that conscience should pricke vs and wound vs and doe his worst against vs in this life while remedie may be had then after this life when remedy is past Thus much of preparation now follows the remedie and the application of it The remedie is nothing else but the bloode or the merits of Christ who specially in conscience felt the wrath of God as when he said my soule is heavy vnto death and his agonie was not so much a paine and torment in bodie as the apprehension of the feare and anger of God in conscience and when the holy Ghost saith that he offered vnto God praiers with strong cries and was heard froÌ„ feare he directly notes the distresse and anguish of his most holy conscience for our sinnes And as the blood of Christ is an all sufficient remedy so is it also the alone remedie of all the sores and wounds of conscience For nothing can stanch or stay the terrours of conscience but the blood of the immaculate lambe of God nothing can satisfie the iudgement of the conscience much lesse the most seuere iudgement of God but the onely satisfaction of Christ. In the application of the remedie two things are required the Gospel preached and saith the Gospell is the hand of God that offereth grace to vs and faith is our hand whereby we receiue it That we indeede by faith receiue Christ with all his benefits we must put in practise two lessons The first is vnfainedly to humble our selues before God for all our wants breaches and wounds in conscience which beeing vnto vs as a paradise of God by our default we haue made as it were a little hell within vs. This humiliation is the beginning of all grace and religion pride and good conscience can neuer goe together and such as haue knowledge in religion and many other good gifts without humilitie are but vnbridled vnmortified and vnreformed persons This humiliation containes in it two duties the first is confession of our sinnes especially of those that lie vpon our consciences wherwith must be ioyned the accusing and condemning of our selues for then we put conscience out of office dispatch that labour before our God in this life which conscience would performe to our eternall damnation after this life The second dutie is Deprecation which is a kind of praier made with grones and desires of heart in which we intreat for nothing but for pardon of our sinnes and that for Christs sake till such time as the conscience be pacified To this humiliation standing on these two parts excellent promises of grace and life euerlasting are made Prov. 28. 13. He that hideth his sinnes shall not prosper but he that confesseth for saketh theÌ„ shall find mercy 1. Ioh. 1. 9. If we acknowledge our sinnes he is faithfull iust to forgiue vs our sinnes to clense vs froÌ„ all vnrighteousnes Luk. 1. 35. He hath filled the â—uÌ„grie with good things sent the rich emptie away which are also verified by experience in sundrie examples 2. Sam. 12. 13. Dauid said to Nathan I have sinned against the Lord. And Nathan saide to Dauid The Lord also hath put away thy sinne 2. Chr. 33. 12. When Manasses was in tribulation he praied to the Lord his God and humbled himselfe greatly before the God of his fathers and prayed vnto him and God heard his prayer Luk. 23. 43. And the thiefe said to Iesus Lord remember me vvhen thou commest to thy kingdome Then Iesus saide vnto him Verely I say to thee to day shalt thou be with me in paradise By these and many other places it appeares that when a man doth truly humble himselfe before God he is at that instant reconciled to God and hath the pardon of his sinnes in heauen shall afterward haue the assurance thereof in his own coÌ„science The second lesson is when we are touched in conscience for our sinnes not to yeeld to natural doubtings and distrust but to resist the same and to indeauour by gods grace to resolue our selues that the promises of saluation by Christ belong to vs particularly because to doe thus much is the very commandement of God The third thing is the reformà tion of conscience which is when it doth cease to accuse and terrifie and begins to excuse and testifie vnto vs by the holy Ghost that we are the children of God haue the pardon of our sinnes And this it will doe after that men haue seriously humbled themselues and praied earnestly and constantly with sighes and grones of spirit for recoÌ„ciliation with God in Christ.
not see what is in the heart of man It remaines therefore that there is a spirituall substance most wise most holy most mighty that sees a I things to whom conscience beares record and that is God himselfe Let Atheists barke against this as long as they will they haue that in them which will convince them of the truth of the godhead will they nill they either in life or death Secondly we learne that God doth watch ouer all men by a speciall prouidence The master of a prison is knowen by this to haue care ouer his prisoners if hee send keepers with them to watch them and to bring them home againe in time convenient and so Gods care to man is manifest in this that when he created man and placed him in the worlde he gaue him conscience to be his keeper to follow him alwaies at the heeles to dogge him as we say to pry into his actions to beare witnesse of them all Thirdly hence we may obserue Gods goodnesse and loue to man If he do any thing amisse he sets his conscience first of all to tell him of it secâ—edy if then he amende God forgives it if not then afterward conscience must openly accuse him for it at the barre of Gods iudgement before all the saints and angels in heauen The second worke of conscience is to giue iudgement of things done To giue iudgemeÌ„t is to determine that a thing is well done or ill done Herein conscience is like to a Iudge that holdeth an assize and takes notice of inditements and causeth the most notorious malefactour that is to hold up his hand at the barre of his iudgement Nay it is as it were a little god sitting in the middle of mens hearts arraigning them in this life as they shall be arraigned for their offences at the tribunall seate of the euerliuing god in the day of iudgement Wherfore the temporary iudgement that is giuen by the conscience is nothing els but a beginning or a fore-â—unner of the last iudgement Hence we are admonished to take special heed that nothing past lie heavy upon vs that we charge not our coÌ„sciences in time to come with any matter For if our conscience accuse us god will much more condemne vs saith S. Iohn 1. Ioâ— 3. 18. because he seeth all our actions more clearely and iudgeth them more seuerely then conscience can It shall be good therfore for all men to labour that they may say with Paul 2. Cor. 4. I knovv nothing by my selfe that they â—ay stand before God without blame for euer Hâ—â—st we must consider two things first the câ—â—se that makes conscience giue iudgement secondly the manner how The câ—use is the Binder of the conscience The Binder is that thing whatsoeuer which hath power authority ouer conscience to order it To bind is to vrge cause and constraine it in euery action either to accuse for sinne or to excuse for well doing or to say this may be done or it may not be done Conscience is said to be bound as it is considered a part by it selfe from the binding power of gods coÌ„mandement For then it hath liberty is not bound either to accuse or excuse but is apt to do either of them indifferently but when the binding power is set once ouer the coÌ„scieÌ„ce theÌ„ in euery actioÌ„ it must needs either accuse or excuse eueÌ„ as a man in a city or town hauing his liberty may go vp down or not go where when he will but if his body be attached by the magistrate imprisoned theÌ„ his former liberty is restrained he can go up and downe but within the prison or some other allowed place The binder of conscience is either proper or improper Proper is that thing which hath absolute and soueraigne power in it selfe to bind the conscience And that is the worde of God writteÌ„ in the books of the old new TestameÌ„â— Reason I. He which is the Lord of 〈◊〉 by his word and lawes bindes conâ—… but God is the only Lorde of conscience becâ—â—se he once created it and he alone gouerâ—… 〈◊〉 none but he knowes it Therfore his word and lawes only bind conscience properly II. 〈◊〉 which hath power to sâ—â—e or destroy the 〈◊〉 for the keeping or breaking of his lawes â—ath absolute power to bind the soul and consâ—â—ence by the same lawes but the first is true of God alone Iam. 3. 12. There is 〈◊〉 lawgiver which is able to save and destroy Isaâ— 33. 22. The Lorde is our Iudge the Lord is our lavvginer the Lorde is our King and he will save vs. Therefore the worde of God alone by an absolute and soueraigne power binds conscience Because this point is cleare of it selfe further proofe is needlesse HeÌ„ce we are taught sundry points of instruction I. Such as are ignoraÌ„t amoÌ„g us must labor to get knowledge of gods worde because it binds coÌ„science Neither wil the plea of ignoraÌ„â—e serue for excuse because whether we know gods laws or know them not they stil bind us And we are bound not only to do them but wheÌ„ we know them not we are further bound not to be ignorant of them but to seeke to know them If we had no more sinnes our ignorance were sufficient to condemne vs. II. Gods word is to be obeyed though we should offend all men yea loose all mens fauour and suffer the greatest domage that may be euen the losse of our liues And the reason is at hand because gods worde hath this prerogatiue to bridle bind restraine the conscience III. Whatsoeuer we enterâ—…se or take in hand we must first search whether God giue vs liberty in conscience and warraâ—â— to do it For if we do otherwise conscience 〈◊〉 boâ—nd presently to charge vs of sinne before god Lastly we do here see how dangerous the case is of all time-seruers that will liue as they list and be of no certen religion till differences and dissentions therein be ended and they haue the determination of a generall counsell for whether these things come to passe or no certen iâ— is that they are bound in conscience to receiue and beleeue the ancient Propheticall and Apostolicall doctrine touching the true worship of god and the way to 〈◊〉 euerlasting which is the true religion The same is to be said of all drowsie protestants and lukewarme-gospellers that use religion not with that care and conscience they ought but only then and so far forth as it serues for their turnes commonly neglecting or despising the assemblies where the word is preached and seldome frequenting the Lords table vnles it be at Easter Like silly wretches they neither see nor feele the constraining power that gods word hath in their coÌ„sciences Gods word is either Law or Gospel The law is a part of Gods word of things to be done oâ— to be left vndone And it is threefoldâ— morall iudiciall ceremoniall Morall law concernes
duties of loue partly to God partly towards our neighbour â—t is contained in the decalogue or 10. commandements it is the very law of nature written in all menâ— heartâ— for substance though not for the mâ—ner of propounding of it in the creation of man therfore it binds the consciences of all men at all times euen of blind and ignorant persons that neither knowe the most of it nor care to know it Yet here must be remembred 3. exceptions or cautions I. When two commandements of the morall law are opposite in respect of vâ—so as we can not do them both at the same time then the lesser commandement giues place to the greater doth not bind for that instant Example I. God commands one thing the magistrate commaunds the flat contrary in this case which of these two commandements must be obeyed Honour God or Honour the Magistrate the answer is that the latter must giue place to the former the former must only be obeyed Act. 4. 19. Whether it be right in the sight of God to obey you rather theâ— God judge ye II. The 4. commandement prescribes rest on the Sabbath day now it 〈◊〉 out that at the same time a whole towâ—… 〈◊〉 set on fire and the sixt commandement requires our help in sauing our neighbours life goods Now of these two coÌ„mandements which must be obeyed for both can not The answer is that the fourth commandement at this time is to giue place the sixt commandement alone binds the conscience so as then if need should require a man might labour all the day without offence to God Matt. 9. 13. I will have mercie not sacrifice And the rule must not be omitted That charity towards our neighbour is subordinate to the Loue of God therfore must giue place to it For this cause the commandement concerning Charity must giue place to the coÌ„mandement coÌ„cerning loue to god when the case so fals out that we must either offend our neighbour or God we must rather offend our neighbour then God II. Caution When God giues some particular coÌ„mandement to his people dispensing with some other coÌ„mandement of the moral law for that time it binds not For all the 10. coÌ„mandements must be coÌ„ceiued with this conditioÌ„ Except god coÌ„mand otherwise ExaÌ„ple I. The sixt commandement is Thou shalt not kill but God giues a particular commandemeÌ„t to Abraham AbrahaÌ„ offer thy sonne Isaac in sacrifice to me And this latter coÌ„mandement at that instant did bind Abraham he is therefore commended for his obedience to it II. And when God commanded the children of Israel to compasse Ierico seuen daies and therfore on the Sabbath the fourth commandement prescribing the sanctifying of rest on the Sabbath for thâ—â— instant and in that action did not bind conscience III. Caution One and the same commandement in some things binds the conscience more straitly and in doing some other things lesse 〈◊〉 6. 10. Doe good to all men but spâ—… 〈◊〉 them that be of the houshold of faith Hence it ariseth that though all sinnes be mortall and deserue eternall death yet all are not equall but some more grieuous then others Iudiciall lawes of Moses are all such as prescribe order for the execution of iustice and iudgement in the common-wealth They were specially given by God directed to the Iewes who for this very cause were bound 〈◊〉 conscience to keepe them all and if the common-wealth of the Iewes were now standing in the old estate no doubt they should continue still to bind as before But â—â—uching other nations and specially Christian common wealths in these dâ—â—es the case is otherwise Some are of opinion that the whole iudiciall law is wholly abolished and some againe runne to the other extreme holding that Iudiciall lawes binde Christians as straightly as Iewes but no doubt they are both wide and the safest course is to keepe the meane betweene both Therefore the Iudiciall lawes of Moses according to the substance and scope thereof must be distinguished in which respects they are of two sorts Some of them are lawes of particular equity some of common equity Lawes of particular equity are such as prescribe iustice according to the particular estate and condition of the Iewes common-wealth to the circumstances therof time place persons things actions Of this kind was the law 〈◊〉 brother should raisâ— vp seed to his brother and many such like none of them bind vs because they were framed and â—…pered to a particular people Iâ—…als of common equity are such as are made according to the law or instinct of nature common to all men and these in respect of their 〈…〉 nce binde the consciences not onely of the Iewes but also of the Gentiles for they were not giuen to the Iewes as they are Iewes that is a people receiued into the 〈◊〉 aboue all other nations brought from Egypt to the land of Canaan of whome the Messias according to the flesh was to co 〈…〉 but they were giuen to them as they were mortall men subiect to the order and la 〈…〉 s of nature as all other nations are Againe iudiciall la 〈…〉 so farre forth as they haue in them the generall or common equity of the lawe of nature are morall and therfore binding in conâ—… 〈◊〉 the morall law A Iudiciall law may be knowen to be a law of common equity if either of these two things be found in it First if wise men not onely among the Iewes but also in other nations haue by naturall reason and conscience iudged the same to be equall iust and necessary and withall haue testified this their iudgement by inacting lawes for their common-wealthes the same in substance with sundry of the Iudiciall lawes giuen to the Iewes and the Romanâ— Emperours among the rest haue done this most excellently as will appeare by conferring their lawes with the lawes of God Secondly a Iudiciall hath common equitie if it serue directly to explane and confirme any of the tenne precepts of the Decalogue or if is seâ—… directly to maintaine and vphold any of the three estates of the family the common-wealth the Church And whether this be so or no it will appeare if we doe but consider the matter of the lawe and the reasons or considerations vpon which the Lord was mooued to giue the fame unto the Iewes Now to make the point in hand more plaine take an example or two It is a Iudiciall law of God that murderers must be put to death now the question is whether this law for substance be the common equity of nature binding consciences of Christians or not and the answer is that without further doubting it is so For first of all this law hath bin by common consent of wise lawgiuers enacted in many countries and kingdomes beside the Iewes It was the lawe of the Egyptians and olde Grecians of Draco of Numa and of many
of the Romane Emperours Secondly this lawe serues directly to maintaine obedience to the sint commandement and the consideration upon which the law was made is so weighty that without it a common-wealth can not stand The murderers bloode must be shedde saieth the Lorde Numb 35. v. 33 34. because the whole lande is defiled with blood and remaineth vnâ—…d till his blood be shed Againe it was a iudiciall law among the Iewes that the adulterer adulteresse should die the death now let the question be whether this law concerne other â—…ns as being deriued from the common law of nature and it seemes to be so For first wise men by the light of reason and naturall conscience haue iudged this punishment equall and iust Iudah before this Iudiciall law was giuen by Moses appointed Tamar his daughter in law to be â—…rnt to death for playing the whore Nabuchadnezzar burnt Echaâ— and Zedechias because they committed adultery with their neighbours wiues By Dracoes law among the Grecians this sinne was death and also by the law of the Romanes Againe this law seemes directly to maintaine necessary obedience to the seuenth commandement and the considerations upon which this law was giuen are perpetual serue to vphold the common wealth Lev. 20. 22. Yee saith the Lord shall keep all mine or dinances my iudgements the law of adultery being oâ—â— of them Now marke the reasons 1. 〈◊〉 the land 〈◊〉 you out 2. For the same sunnes I have ab borred the nations The ceâ—…oniall law is that which prescribes rites orders in the outward worship of God It must be coÌ„sidered in three times The first is time before the comming 〈◊〉 death of Christ the second the time of publishing the 〈◊〉 by the Apostles the third the time after the publishing of the Gospell In the first it did bind the consciences of the Iewes the obedience of it was the true worship of God But it did not thâ—â— bind the consciences of the Gentils for it was the partition wall betwene them and 〈◊〉 â—…es And it did continue to bind the 〈◊〉 â—â—ll the very death and ascension of Câ—… For 〈◊〉 the hand writing of ordinances 〈◊〉 was against vs was nailed on the crosse 〈◊〉 cancelled And when Christ saith that the 〈◊〉 and the 〈◊〉 indured till â—ohn Luk. 〈◊〉 〈◊〉 〈◊〉 meaning is not that the ceremoniall law ended then but that things foretold by the prophets and obâ—…ly prefigured by the 〈◊〉 law began then more plainly to be preached and made manifest The second time was from the ascension of Christ till about the time of the destruction of the Temple and city in which ceremonies ceased to bind conscience and remained indifferent Hereupon Paul circumcised Timothy the Apostles after Christs ascension as occasion was offered were present in the â—emple Act. 3. 1 And the councill of Hierusalem tendering the weakenesse of some beleeuers decreed that the Church for a time should abstaine froÌ„ strangled blood And there was good reason of this because the Church of the Iewes was not yet sufficiently conuicted that an end was put to the ceremoniall law by the death of Christ. In the third time which was after the publishing of the Gospell ceremonies of the Iewes Church became unlawfull and so shall continue to the worlds end By this it appeares what a monstrous and miserable religion the Church of Rome teacheth and maintaines which standes wholy in ceremonies partly heat heathenish and partly Iewish As for the Gospel I take it for that part of the word of God which promiseth righteousnesse and life euerlasting to all that beleeue in Christ and withall commandeth this faith That we may the better know how the gospell binds conscience two points must be considered one touching the persons bound the other touching the manner of binding Persons are of two sorts some be called some be uncalled Persons called are all such to whom God in mercy hath offered the meanes of saluation and hath reuealed the doctrine of the gospell in some measure more or lesse by meanes either ordinary or extraordinary All such I thinke are straightly bounde in conscience to beleeue and obey the Gospell For that word of God whereby men shall be iudged in the day of iudgement must first of all binde their consciences in this life considering absolution and condemnation is according to that which is done in this life but by the Gospell all men that haue beene called shall be iudged as Paul saith Roman 2. 16. God shall iudge the secrets of men by Iesus Christ according to my Gospell And our Sauiour Christ saieth Hee that beleeveth hath life everlasting hee vvhich beleeveth not is alreadie condemned It remaines therfore that the gospell binds the consciences of such men in this life By this wee are all put in minde not to content our selues with this that wee haue a liking to the Gospell and doe beleeue it to be true though many protestants in those our dayes thinke it sufficient â—oth in life and death if they holde that they are to be saved by faith alone in Christ without the merite of mans workes but wee must goe yet further and enter into a practise of the doctrine of the Gospell as well as of the precepts of the morall lawe knowing that the gospell doeth as well binde conscience as the lawe and if it be not obeyed will as well condemne Men vncalled are such as neuer hearde of Christ by reason the gospell was neuer reuealed unto them nor means of reuelatioÌ„ offered That there haue bene such in former ages I make it manifest thus The worlde since the creation may be distinguished into foure ages The first from the creation to the floode the second from the flood to the giuing of the Lawe the third from the giuing of the law to the death of Christ the fourth from the death of Christ to the last iudgement Now in the three former ages there was a distinction of the world into two soâ—â—es of men whereof one was a people of God the other â—o-people In the first age in the families of Seth Noe c. were the sonnes of God in all other families the sonnes of men Genes 6. 2. In the second age were the sonnes of the flesh and the sonnes of the promise Roman 9. 7. In the thirde Iewes and Gâ—… the Iewes being the Church of God all nations bâ—… no church But 〈◊〉 the last age this distinction was taken aâ—… the Apostles had a coÌ„mission giuen them that was neuer giuen before to any namely to goe teach not only the Iewes but all nations Now this distinction arose of this that the gospell was not revealed to the worlde before the coâ—…ing of Christ as the scriptures wiâ—â—es The Prophet Esaâ— saith 52. 14. that kings sâ—… 〈◊〉 their 〈◊〉 〈◊〉 at Christ because that which â—ad not bâ—…ld 〈◊〉 they shal see that which they â—â—d 〈◊〉 〈◊〉 〈…〉 l they vnderstaÌ„d And
55. 5. that a natioÌ„ that knew him not shall runne vnto him Paul saith of the Ephesians that in former times they were without God and without Christ strangers from the â—â—venant Eph. 2. 12. And to the Atheniâ—â—s he saith 〈◊〉 the times before the coâ—…ing of Christ were times of ignorance Act. 17. 30. And that it may not be thought that this ignorance was affected Paul â—aith further that God in tiâ—eâ— past suffered the Gentiles to walke in their 〈◊〉 〈◊〉 〈◊〉 Act. 14. 16. and that thâ— mysterâ—e of the Gospel was kept secret from the beginning of the world â—â—dâ—s now in the last age râ—…led to the whole world Rom. 16. 25. Some alleadge that the Iewes beeing the Church of God had trâ—…cke with all nations and by this meanes spâ—â—d some little knowledge of the Messiaâ— thorough the whole world I answer againe that the conference and speach of Iewish marchants with forrainers was no sufficient means to publish the promise of saluation by Christ to the whole world first because the Iewes for the most part haue alwaies bin more readie to receiue â—â—y new and false religion then to teach their owne secondly because the very Iewes themsâ—… though they were well acquainted with the â—…es of their religion yet the sâ—â—stance thereof which was Christ figured by exâ—…ll ceremonies they knew not and hereupon the Pharisies when they made a Prosolyte they made him ten times more the childe of the dâ—…ll then themselues Thirdly because men are â—â—â—ome or neuer suffered to professe or make any speach of their religion in forraine countries Againe if it bâ— alleadged that the doctrine of the Gospel is set downe in the books of the old Testament which men through the whole world might haue read searched and knowne if they would I answer that the keeping of the bookes of the old Testament was committed to the Iewes alone Rom. 3. 2. and therefore they were not giuen to the whole world as also the Psalmist testifieth Hâ— sâ—…th his word vnto Iacob his statutes and his iudgements vnto Israâ—l he hath not dealt so with euery nation neither haue they kâ—… his iudgements Psal. 147. 8. Now touching such persons as haue not so much as heard of Christ though they are apt fit to be bound in conscience by the Gospel in as much as they are the creatures of God yet are they not indeede actually bound till such time as the Gospel be reuealed or at the least 〈◊〉 of reuelation offered Reasons herof may be these I. Whatsoeuer doctrine or law doth 〈◊〉 conscience must in some part be knowâ—…by 〈◊〉 or by grace or by both the vnderstanding must first of all conceiue or at the least haue meanes of concâ—…ing before conscience can constraine because it bâ—â—deth by vertue of knowne conâ—… in the minde Therefore things that are altogether vnknowne and vnconceiued of the vnderstanding doe not binde in conscience now the Gospel is altogether vnknowne and vnâ—…d of many as I haue alreadie prooued and therefore it binds not them in conscience II. Paul saith Rom. 2. 12. They vvhich sâ—…e vvithout the law written shall be condeÌ„ned without the law therefore they which sinne without the Gospel shall be condemned without the Gospel and such as shall be condemned without the Gospel after this life were not bound by it in this life Augustine the most iudiciall Divâ—â—â— of all the â—…ent fâ—â—hers vpon these words of Christ but now they 〈◊〉 〈◊〉 〈◊〉 of their 〈◊〉 saith on this manner A doubt may be â—…d vvhether they to whome Christ hath not coâ—â— neither hath spoken vnto them 〈◊〉 aâ— excuse for their sâ—…e For if they have 〈◊〉 nâ—t vvhy is it said that these namely the Iewes 〈◊〉 〈◊〉 excuse because he came spâ—ke to thâ—… 〈◊〉 and if they haue it whether it be that their pâ—…t may be taken aâ—…y quite or in part lâ—…d To these demâ—…des according to my capacitiâ— as the Lord 〈◊〉 iâ—… me I answer that they to whome Câ—… 〈◊〉 not neither hath spoken vnto them 〈◊〉 〈◊〉 〈◊〉 not of euery sâ—…e but of this 〈◊〉 〈◊〉 â—…y have not beleeued in Christ. Againe 〈◊〉 〈◊〉 to inquire whether those who before Christ 〈◊〉 in his Church to the â—â—â—tilâ—◠〈◊〉 〈◊〉 â—eard his Gospel haue bi◠〈◊〉 〈◊〉 〈◊〉 death may vse this excuse Dâ—… 〈◊〉 but they shall not therefore esâ—… 〈◊〉 〈◊〉 whosoeuer haue sâ—…ed without thâ—… 〈◊〉 perish without the Law As for the reasons which some of the schoolmen haue alleadged to the contraâ—… they are answered all by men of the same order and I will briefly touch the principall First i◠〈◊〉 obiected that the holy Ghost shall iudge the worlâ—â— of 〈◊〉 because they haue 〈◊〉 beleâ—ved in Christ Ioh. 16. 9. I answer that by the world we must not vnderstand 〈◊〉 and â—…y man sâ—…e the creation but all nations and kingdomes in the last age of the world to whome the Gospel was â—…ed Thus hath Paul expounded this word Rom. 11. 12. The fall of them is the riches of the world and the diminishing of them the riches of the Gentiles v. 15. The casting of them away is the reconciling of the world Secondly it is obiected that the law binds all men in conscience though the greatest part of it â—e vnknowne to them Ansâ— The low was once giuen to Adam and imprinted in his heart 〈◊〉 his first creation and in him as bâ—â—ing the roote of all mankinâ—… it was giuen to all men and as when he â—…ed 〈◊〉 men â—…ed in him so when he was inlighteâ—…d all were inlightened in him and coÌ„sequently when his conscience was bound by the lâ—w all were bound in him And though this knowledge be lost by mans default yet the bond râ—…s still on Gods part Nowe the case iâ— otherwise with the Gospel which was neuer written in mans nature but was gâ—…n after the fall and is aboue nature Here a further reply is made that the covenant made with Adam The seede of the 〈◊〉 shall brâ—…se the serpeâ—â—s â—ead was also made with his seede which is all mankinde and was afterward conâ—…d with Abraham to all nations I answer againe that Adam was a â—â—oâ—e of mankinde onely in respect of mens 〈◊〉 with the gifts and 〈◊〉 thereoâ—… was no root in respect of grace which is aboue nature but Christ the second Adam And therefore when God gaue the promise vnto him and faith to beleeue the promise he did not in him giue 〈◊〉 both to all mankind neither if Adam had afterward fallen froÌ„ faith in the Mâ—… should all â—…inde agaiâ—◠〈…〉 â—f grace wâ—… 〈◊〉 â—o Adâ—â—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 it appeares bâ—â—â—â—se 〈◊〉 God did 〈◊〉 〈◊〉 the covâ—…t bâ—… 〈◊〉 to the 〈◊〉 of Nâ—â— and Abrâ—… 〈…〉 it wâ—â— resâ—…ed to Isaac 〈◊〉 Isaac saith the Lord 〈…〉 â—hy sâ—â—â—â— be 〈◊〉 yea in the very 〈◊〉 of the 〈◊〉 〈◊〉 is a distinction made of the seâ—dâ— of the wâ—mâ—n and the seâ—â— of the serpeâ—… which â—eedâ— of the
saith he leaue vntied of the knots of their sâ—â—nes Lumberd the popish master of sentences The Lord saith he hath given to priests power of binding and loosing that is of making manifest that men are bound or loosed Againe both Origen Augustine and Theophilact attribute the power of biuding to all Christians and therefore they for their partes neuer dreamed that the power of binding should be an authority to make lawes Lastly the place Matt. 23. 4. overturnes the argument for there the Scribes and Phanses are condemned because they laid upon mens shoulders the burdens of their traditions as meanes of Godâ— worship and things binding conscience Arg. 3. Act. 15. It seemes good vnto vs the Holy Ghost to lay no more burden on you theâ— these necessary things that yee abstaine from things offered to iâ—ols and blood and that which is strangled and foâ—nication Here say they the Apostles by the instinct of the holy ghost make a new lawe not for this or that respect but simply to binde consciences of the Gentils that they might be exercised in obedience And this is prooued because the Apostles call this lawe a burden and call the things prescribed necessary and S. Luke tearmes them the commandements of the Apostles and Chrysostome calls the Epistle sent to the Church Imperium that is a lordly charge To this they adde the testimonies of Tertullian Origen Augustine Answ. Though all be granted that the law is a burden imposed a precept of the Apostles a charge againe that things required therein are necessary yet will it not follow by good consequent that the lawe simply bindes conscience because it was giuen with a reseruation of Christian libertie so as out of the case of scandall that is if no offence were giuen to the weake Iewes it might freely be omitted And that will appeare by these reasons First of all Peter saith that it is a tempting of God to impose upon the Gentiles the yoke of Iewish ceremonies hee therefore must needs be contrary to himselfe if he intend to binde mens consciences to abstinence from strangled blood and things offered to idols A reply is made that this abstinence is prescribed not by the ancient law of Moses but by a new Ecclesiasticall or Apostolicall authority I answer againe that a Mosaicall ceremony is still the same thing though it be stablished by a new authority And wheras Christ by his death put an end to the ceremoniall lawe it is absurde to thinke that the Apostles by their authority revived some part of it againe and bound mens consciences therto Secondly the Church of god in all places suffered this coÌ„mandement to cease which the faithful seruants of God would neuer haue done if they had bin perswaded that this law had bound conscience simply It is answered that this law ceased not because the giuing of offence unto the Iewes ceased but because it ceased vniuersally yea but it could not haue ceased universally if it had bound conscience simply specially considering it was propounded to the Church without any mention or limitation of time Thirdly Paul was present in this counsell and knewe the intent of this lawe very well therefore no doubt he did not in any of his Epistles gainsay the same This being graunted it can not be that this law should bind conscience out of the case of offence For he teacheth the Corinthians that things offered to idols may be eaten so be it the weakeâ— brother be not offended Here it is answered that when Paul writ his first Epistle to the Corinthians this coÌ„mandement of the Apostles touching things strangled bloode was not come unto them Well to grant all this which can not be prooued let it be answered why Paul did not now deliuer it why he deliuerethâ— doctrine contrary to that which he had 〈◊〉 〈◊〉 Hierusalem which was that the Gentiles should absolutely abstaine from things oâ—…d to Idols As for the testimonies of the fathers they â—…bused Indeed Tâ—…liâ—◠〈◊〉 plainly that christians in his daies abstained 〈◊〉 of blood and he persvvades men to 〈◊〉 〈◊〉 so doing because he is of opinion being indeed farre deceiued that this very law of the Apostles must lâ—st to the end of the worlde â—which conceit if the Papists hold not what meane they to build vpon him Origen saith that this law was very necessary in his daies and no 〈◊〉 For by Idolithyâ—â—s he understands not things that haue bene offered to idols are afterward brought to priuat houses or to the market as other common meates but he understands things that remaine consecrated to idols are no where els used but in their temples which we grant with him must for euer be avoided aâ— meanes and instruments of Idolatry wheras the law of the Apostlesspeaks only of the first kind As for things strangled and blood hee takes them to be the deuils foode and for this cause hee approoues abstinence from them And whereas Augustine saith that it is a good thing to abstain froÌ„ things offered to idols though he be in necessity 〈◊〉 must be understoode of the first kind of Idolithyâ—â—â— which â—re yet remaining in the idol-temples still consecrated unto them and not of the second of which the Apostles law as I haue said must be understood Arg. 4. Ioh. 21. Christ saith to Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my 〈◊〉 that is as the word importeth 〈◊〉 and rule my sheepe Answ. This feeding and ruling stands not in making new lawes but in teaching and gouerning the Church of God according to the doctrine which they had receiued from Christ. And this action of feeding is ascribed to all Christians Revelat. 3. 27. who can not therupon chalenge a power of making lawes to the conscience Argum. 5. Ioh. 20. As my father sent me so I send you but Christ was sent of his father not only with power of preaching and ministring the sacraments but also with authority of commanding and giuing iudgement Answ. Is this kind of reasoning may stand all the Apostles shall be made redeemers for they were all sent as Christ was and hee was sent not onely to preach the redemption of mankind but also to effect and worke the same It this be absurde then it is a flat abusing of scripture to gather froÌ„ this saying of Christ that the Apostles had power of binding conscience because he had so It is true indeed that there is a similitude or analogie betwene the calling of Christ and his Apostles but it wholly stands in these points Christ was ordained to his office before all worldes so were the Apostles Christ was called of his father immediatly and so were they of Christ Christ was sent to the whol worlde so were they Christ receiued all power in heaven and earth as beeing necessary for a mediatour and they receiued an extraordinary authority from him with such a plentifull measure of the spirit as was necessary
the Lord for the pâ—…ting of periurie Matth. 5. 33. Next let vs consider the time when an oath bindeth or bindeth not An oth bindeth theÌ„ when it is made of things certen possible in â—â—uth iustice iudgemeÌ„t for the glory of God the good of our neighbour Question I. Whether doeth an oath binde conscience if by the keeping of it there followe losses and hinderances Answ. If it be of a thing that is lawfull and the domages be priuate to him that sweareth then doth it bind conscience For example A man makes a purchase of lande at the sea side his bargaine is confirmed only by oath and it falles out that before he doe enter possession the sea breakes in and drownes a part of that purchase Now he is in conscience to stand to his bargaine because the thing is lawfull the domage is priuate great reuerence must be had of the name of God which hath bin used in the bargaine making Dauid makes it the property of a good man to sweare to his owne hinderance and not to change Psal. 15. v. 4. Question II. Whether the oath which a man hath taken being induced thereto by fraud and guile doeth bind conscience Answ. If it be still of a thing lawfull and bring nothing but priuate losses it is to be kept When the Gibeâ—â—ites had by a fraud brought Iosua to make a league with them and to binde it with an oath hee and the princes of the people answer them thus Wee have sworne vnto them by the Lordâ— God of Israel now therefore wee may not touch them Ios. 9. 19. And 300. yeres after when Saul slewe certaine of the Gibâ—onites against this othe the plague of 〈◊〉 〈◊〉 was upon the people of Israel three yeeres and was not staied till certaine persons of Sauls family for a recompence were put to death 2. Sam. 21. v. 7. Question III. Whether an oath made by feare or compulsion bind in conscience For example A thiefe disappointed of the boâ—â—y 〈◊〉 he looked for bindes the true man by solemne oath upon paine of present death to fetch and deliuer vnto him some portion of mony at one 100 or 200 crownes for the redeeming of his life Well the oath is taken and the question is whether it bind him or not to perform his promise An answer may be this some protestant diuines thinke it doth bind some againe thinke no but I take it the safest course to bolde the meane betweene both on this manner The oth seemes to bind and is to be perfourmed neither is it against the good of the coÌ„mon-wealth 〈◊〉 then it were unlawfull but it is rather a furtherance in that a member therof is preserued and the losses which follow are only priuate to the man rather to be endured then the losse of life Yet that a remedy may be had of this priuate iniury that a publike mischiefe may be preuented the party is to reueale the matter to the magistrate whose office it is to punish robbers and to order all things according to equity for the coÌ„mon good But if the case fall out that the maÌ„ through exceeding feare doe further sweare to keep silence I see not how his oth may be kept except he be sure that nothing will ensue therof but a priâ—… domage to himself For otherwise perpetuâ—â—â—â—…ence seemes to be a secrete consenting to the robber an occasion that others fall into the like danger and hazard of their liues Agâ—â—ne in six cases an oth binds not conscience at all I. If it be made of a thing that is flat against the word of God For all the power of binding which it hath is by the word of god therfore wheÌ„ it is against Gods will it hath no power to constraine And it is an old receiued rule that an oth must not be a bonde of iniquity Hereupon Dauid when he had made a rash oth to kill Nabal 〈◊〉 his houshold reioyced when he had an occasion offered by Abigail to break the same 1. Sam. 25. 32. And though he sware to Shemi that he would saue his life 2. Sam. 19. 23. yet afterward upon better consideration as it may seem he commanded his son Salomon to put him to death as one that had long agoe deserued the same 1. King 2. 9. And Herod was far deceiued that thought he was bound by his oth to giue to the daÌ„sell Iohn Baptists head in a platter Mat. 14. 7. II. Is it be against the good and wholesome lawes of any kingdome or countrey whereof a man is a member it bindes not at all because on the contrary Gods commandement bindes vs to keepe the good lawes of men III. If it be made by such persons as want sufficient reason and discretion as young children fooles madde men For the conscience can not indeed be bounde where the understanding can not discerne what is done IIII. If it be made of such as haue no power to bind themselues it bindes not because it is made against the lawe of nature which is that he which is ot in his owne power can not binde himselfe Hence it followes that papists erre grossely when they teach that a childe may enter into any rule or order of religion yea binde himselfe thereto by oath and the oath to be good flatt against his parents consent Num. 30. 4. If a woman vow vnto the Lord bind her selfe by a bond being in her fathers house in the time of her youth c. 6. If her father disallow her the same day that he heareth all her vowes and bondes they shall not be of value And an ancient councill decreed that all children that vpon pretence of Gods worship should depart from their parents and not doe them dâ—e reverence should be accursed Secondly they erre in that they teach that the promise made priuately by a childe in way of marriage without and against consent of wise and careful parents bindes them whereas indeede if this promise were further bound by an oth it could not stand because children under gouernment and tuition of parents can not giue themselues V. It bindes not if it be made of a thing that is out of a â—â—ns power as if a man sweare to his friend to giue him another mans goods VI. If at the first it were lawfull and afterwarde by some meanes become either impossible or vnlawfull it binds not conscience For when it becomes impossible then wee may safely thinke that God from heauen frees a man from his oath And when it beginnes to be unlawfull then it ceaseth to bind because the binding vertue is onely from the worde of God For example a king bindes himselfe by oath to a forraine Christian prince to find him men money to defende his people against all enemies This oath is lawfull Well afterward the prince becomes a professed enemy to him his religion people and then the kings oth becomes unlawful and binds him
the bonde of conscience is betweene man and God but the bonde of an obligation is onely betweene man and man Abraham when hee bought a purchase of Ephron the Hiâ—â—â—te hee payed his money and made it sure before witnesse Gen. 23. vers 17. Here we must consider the generall sinne of this age which is to speak deceitfully euery one to his neighbour It is an hard thing to find a maÌ„ that will stand to his word and lawfull promise It is a rule of Machiâ—vell that a man may practise many things against his faith against charity and humanity and religion and that it is not necessary to haue these vertues but to counterfait and dissemble them But let all such as feare God make conscience of their word because they are bound so to do and hereby they shall resemble their heauenly father who is true in all his promises and they shall also bring soorth a notable fruite of the spirite Galat. 5. vers 22. Hitherto I haue spoken of the cause that maketh conscience to giue iudgemente Now followeth the manner of iudgement CoÌ„scieÌ„ce giues iudgemeÌ„t in or by a kind of reasoning or disputing called a practicall syllogisme Rom. 2. 15. their reasonings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excusing 〈◊〉 other In the making of this reason conscience hath two assistâ—… mind and memory The mind is the storehouse and 〈◊〉 〈◊〉 of all manner of rules and principles It may be coâ—…pared to a booke of law in which are 〈◊〉 down the penall statutes of the lande The of it it is to preferre and present to the conscience rules of diuine law whereby it is to giue iudgement Memory serues to bring to mind the particular actions which a maÌ„ hath done or not done that conscience may determine of them Now conscience assisted by these 〈◊〉 proceeds in iudgement by a kinde of argumentation an example whereof we may take from the conscience of a murderer thus Euery 〈◊〉 â—…er is 〈◊〉 â—ed saith the minde Thou art a murderer saith conscience assisted by memory ergo Thou art accur sed saith conscience and so giueth her sentence To proceed Conscience giues iudgement either of things past or things to come Of things past two waies either by accusing condâ—ning or by excusing absoluing Ro. 2. 15. To accuse is an action of conscience giuing 〈◊〉 that this oâ— that thing was â—…ll don 〈◊〉 that still by reasoning on this manner 〈◊〉 〈◊〉 〈◊〉 is a 〈◊〉 This thy action is 〈◊〉 der 〈◊〉 This thy action is a 〈◊〉 To 〈◊〉 is another action of the conscience â—â—yned with the former whereby it giueth iudgâ—…t that a man by this or that sinne hath deserued death on this maner â—…ry 〈◊〉 â—â—rer 〈◊〉 serveth a double death Thâ—â— art a 〈◊〉 â—â—rer ergo Thou hast de served a double death These two actions are very sorcible and terrible for they are the â—…ctions and prickings that be in the heart Act. 2. 37. they are the stripes as it were of an iron rodde wherewith the heart of a man smiteth it selfe 2. Sam. 24. 10. And by reason of them conscience is compared to a woâ—â—e that neuer dieth but alwayes lyes gnawing and grabbling and pulling at the heart of man Marc. 9. 42. and causeth more paine and anguish then any disease in the woâ—ld can The time when conscience perfourmes these actions is not before the sinne or in the acte of sâ—â—â—ing but specially after the sinne is done and past Reason I. Before a man sinne the deuill doth extenuate the fault make sinne to be no sinne II. Corrupt affections doe for a time so blind and ouercast iudgement that it doeth not see or at the least consider what is good or bad till afterward Neither doth conscience â—ccuse condeâ—… only for time present but also long after a thing is done The consciences of Iosephs â—…hren accuse them 22. yeres after they had solde him into Egypt Gen. 42. 21. The effect of the accusing and condeâ—ning conscience is to stir vp sundry passions and â—otions in the heart but specially these five The first is shaâ—… which is an affection of the heart whereby a man is grâ—eued and displeased with him-selfe that hee hath done any euill and this shame showeth it selfe by the rising of the bloode from the heart to the 〈◊〉 Yet wee must here remember that 〈◊〉 such as haue the pardon of their sinnes and are not guilty may be ashamed and bâ—â—sh Rom. 6. 21. What frâ—… had yee in those things wherat ye now blush or be ashamed Whereas those which are most guilty may be without all shame Ierem. 6. 15. were they 〈◊〉 〈◊〉 they had â—…itted 〈◊〉 â—â—y â—â—y they vvere not ashamed 〈◊〉 they 〈◊〉 〈◊〉 〈◊〉 because they are growen to some great height in sinne Eph. 4. 18. The second passion is sadnesse and sorrowe which is commonly thought to be nothing else but Melancholy but betweene them twaâ—â—e there is great difference Sorow that comes by melancholly ariseth onely of that humour annoying the body but this other sorrow ariseth of a mans sinnes for which his conscience accuseth him Melancholly may be cured by phiâ—…e this sorow 〈◊〉 not be cured by any thing but by the blood of Christ. The third is feare in causing whereof conscience is very forcible If a man had all the delightes and pleasures that heart can wish they can not doe him any good if conscience be guiltie Belshazzar when hee was in the middest of all his delights and saw the hand writing vpon the wall his countenance changed his thoughts troubleâ— him his ioyâ—ts loosed and his knees smote togither Dan. 5. 6. Yea the guiltie conscience will make a man afraid if hee see but a worme peepe out of the ground or a silly creature to goe crosse his way or if hee see but his owne shadowe on a suddaâ—… or if he do but forecast an euill with himselfe Proverb 28. 1. The vvicked flyeth vvhâ—â— no man pur sueth him Terrors of â—oÌ„scieÌ„ce wheÌ„ they are more vehecause other passions in the body as exceeding heare like that which is in the fiâ—t of an agâ—e the rising of the entrals towardes the mouth and swoundingâ— as experience hath often shewed And the writer of the booke of Wisedome saith truly cap. 17. vers 10. It is a 〈◊〉 full thing vvhen malice is condemned by 〈◊〉 〈◊〉 testâ—monie and a conscience thâ—â— is 〈◊〉 〈◊〉 ever fore-cast cruell things For feare is nothing else but the betraying of the succâ—… that reason offereth c. they that did 〈◊〉 the night that was â—…llerable c. sometimes vvere troubled vvith monâ—…s visions and sometimes they sâ—â—â—ned as though their 〈◊〉 soule should betray them for a sudden feare 〈◊〉 looked for came upon them The fourth is desperation whereby a man through the vehement and constant accusation of his conscience comes to be out of all hope of the pardon of his sinnes This made Saul Achitophel and Indas to hang them selues this
because conscience 〈◊〉 not say of them that they please God Esa. 29. 13. Mark 7. v. 7. Lastly wee learne here that igâ—orâ—nce of Gods will and word is a daungerous thing and makes the life of man to abound yea to flowe with a sea of offences against God Men commonly thinke that if they keepe themselues froÌ„ petiurie blasphemie murder theft whordome all is well with them but the truth is that so long as they liue in ignorance they want right and true direction of conscience out of Gods word and therfore there best actions are sinnes euen their eating and drinking their sleeping and waking their buying and selling their speach and silence yea their praying and seruing of God For they doe these actions either of custome or example or necessitie as beasts doe and not of faith because they know not Gods will touching things to be done or left vndone The consideration of this point should make euery man most carefull to seeke for knowledge of Gods word and daily to increase in it that he may in all his affaires haue Gods lawes to be the men of his counsell Psal. 119. 24. that 〈◊〉 may giue heede to them as to a light shining in a â—â—rke place 〈◊〉 Pet. 1. 19. that he may say with Pâ—â—er when Christ commanded him to lanch forth into the deepe and to cast forth his net Lord â—ve hâ—â—e ben allâ—ight ana haue catched nothing yet in thy word vvill I let dâ—vvne my â—â—t Luk 5. 5. CAP. III. Of the kindes of conscience and of conscience regenerate COnscience is either good or badde Good conscience is that which rightly according to Gods worde excuseth and comforteth For the excellence goodnes and dignitie of conscience standes not in accusing but in excusing And by doing any sinne whatsoeuer to giue an occasion to the conscience to â—…use or condemne is to wound it and to offend in Thus Paul saith that the Corinthians â—…ded the consciences of their 〈◊〉 〈◊〉 whâ—… they vsed their libertie as an â—ccasian of offence to them 1. Cor. 8. 9. 〈◊〉 Agaiâ—… he calleth a good conscience a conscience without offence that iâ— which hath no stoppe o◠〈◊〉 to hinder it from excusing Act. 24. 16. Good conscience is either good by 〈◊〉 or by regeneration Good by creation was the conscience of Adam which in the estate of innocencie did onely excuse could not accuâ—â— him for any thing though it may be an 〈◊〉 to accuse was not wanting 〈◊〉 afterward an occasion should be offered And hence we haue further direction to consider what a good conscience is namely such an one as by the order set downe in the creation exâ—…th onely without accuâ—… 〈◊〉 cuse is a defect in the 〈◊〉 following â—…ter the first creation Fee naâ—â—rally there is an agreement and harmony betweene the parts and the whole but if the conscience should naturally accuse there should be adâ—ssent and disagrâ—â—ment and diuision betweene the conscience and the man himselfe Regenerate conscience is that which bâ—eing corrupt by nature is renewed and purged by faith in the blood of Christ. For to the regenerating of the conscience there is required a conversion or chaunge because by 〈◊〉 all mens consciences since the fall are euill and none are good but by grace The instrument â—…ing to make this chaunge is faith Act. 15. 9. Faith purifieth the heart The mâ—…orious cause is the blood of Christ Hebr. 9. 14. How much more shal the blood of Christ c. purge your conscience froÌ„ dead works to sâ—rue the liuing God The propertie of regenerate conscience is twofold Christian 〈◊〉 Câ—ttentiâ— of saluation Because both these haue their place not in the outward man but in the 〈◊〉 and conscience Châ—istian libeâ—… 〈◊〉 spirituall and holy freedome purchased by Christ. I say it is spiâ—… first to put a difference bâ—…ne it and civill libertie which standes in outward and bodily freedomes and priuiledges secondly to confute the Iewes that looke for earthly libertie by Christ and the Anabaptists who imagine a freedome from all authoritie of magistrates in the kingdome of Christ. Againe I say it is an holy freedome to confute the 〈◊〉 who thinke that by the death of Christ they haue libertie to liue as they list Lastly I say that it is purchased by Christ to shew the author thereof Gal. 5. 1. Standfast iâ— the libertie vvhere with Christ hath made you free And to confute the Papists whose doctrine in effect is thus much that this libertie is prâ—…red indeede by Christ but is continued partly by Christ and partly by the man himselfe Christian libertie hath three parts The first is a freedome from the iustification of the morall lawe For he that is a member of Christ is not bound in conscience to bring the perfect righteousnes of the law in his owne person for his iustification before God Gal. 5. 1. with v. 3. Hence it followeth that he that is a Christian is likewise freed from the curse and condemnation of the law Rom. 8. 1. There is no condemnation to them that are in Christ. Gal. 3. 13. Christ hath redeemed vs from the curse of the law when he was made a curse for vs. By this first part of Christian libertie it appeares that there cannot be any iustification of a sinner by workes of grace before God For he that will be iustified but by one worke is debter to the vvhole lavv Gal. 3. 3. but no man that is a member of Christ is debter to the whole law for his libertie is to be free in that point therefore no man is iustified so much as by one worke The second part is freedome from the rigour of the law which exacteth perfect obedience and condemneth all imperfection Rom. 6. 14. Sinne hath no more dominion ouer yoâ— for ye are not vnder the law but vnder grace 1. Ioh. 5. 3. This is the loue of God that ye keepe his commandements and his commandements are not grieuous Hence it followeth that God will accept of our imperfect obedience if it be sincere yea he accepts the will desire and indeauour to obay for obedience it selfe Malach. 3. 17. And I vvill spare them as a man spareth his owne sonne that serueth him The third part is that the conscience is freed from the bond of the ceremoniall law Gal. 3. 25. But after that faith is come we are no more vnder a schoolemaster Eph. 2. 15. And hath broken the stoppe of the partition wall in abrogating through his flesh the lavv of commaundements vvhich standeth in ordinances Coloss. 2. 14. And hath put out the hand vvriting of ordinances vvhich vvas against vs. v. 16. Let no man therefore condemne you in meate and drinke or in respect of an holy day or of the new moone c. Hence it followeth that all Christians may freely without scruple of coÌ„science vse all things indifferent so be it the manner of vsing them be good And first when I say that all may
vse them I vnderstand a two-fold vses naturall or spirituall The naturall vse is either to â—eleeue our necessities or for honest delite Thus the Psalmist saith that God giues not onely bread to strengthen the heart of man but also wine to make glad the heart oyle to make the face to shine Psal. 104. 15. and God hath put into his creatures infinite varieties of colours sauours tastes and formes to this end that men might take delite in theÌ„ Hence it follows that Recreation is lawfull and a part of Christian libertie if it be well vsed By recreation I vnderstand exercises and sports seruing to refresh either the bodie or the 〈◊〉 and that they may be well vsed two rules espâ—cially must be remembred The first that lâ—â—full recreation stands only in the vse of things indifferent For if the things be commanded by God there is no sporting in them or if they be forbidden there is no vsing of them at all Vpon this ground sundrie kindes of recreation are to be neglected As I. the dauncing commonly vsed in these daies in which men and women yongmen and maâ—â—s all mixed together daunce to the sound of the instrument or voyce in time and measure with many wanton gestures and that in solemne meetings after great feasts This exercise cannot be numbred among things indifferent for experience sheweth that it hath beene vsually either a fruit or a follower of great wickednes as idolatric fornication drunkennes hereupon one well compared it to a circle whose center was the deuill Againe if we must giue an account of euery idle worde then also of euery idle gesture and pace what account can be giuen of these paces backward and forward of caprings iumpes gambols turnings with many other â—riskes of lightnes and vanitie more beseeming goates and apes of whome they are commonly vsed then men Whereas Salomon esteemed laughter as madnesse he would no doubt haue condemned our common lascivious dauncing much more for madnesse laughter beeing but the least part of it II. Dicing which is precisely the casting of a lotte not to be vsed at our pleasures but in matters of weight and importance And of this kinde are all games the ground whereof are not the sleight of mans witte but lotte alone III. Playes and enterludes that stande in the representation of the vices and misdemeanour of the world For if it be not lawfull to name vices vnles it be in the way of dislike Eph. 5. 3. much lesse is it warrantable to gesture and represent vice in the way of recreation and delite The second rule is that recreation must be a sparing moderate and lawfull vse of things indifferent according to the rules following The spirituall vse is when we take occasion by the creatures to meditate and speake of heauenly things as vpon the sight of the vine and the branches thereof to consider the mysticall coniunction betweene Christ and his Church by the sight of the rainbow to think of the promise of God of not drowning the world by waters and by any thing that befalls to take occasion to consider in it the wisdome goodnes iustice mercie providence of God c. I adde further that things indifferent as bondage outward libertie riches pouertie single estate marriage meate drinke apparrell buildings may be vsed freely because they are neither commanded by God nor forbidden and in themselues considered they may be vsed or not vsed without breach of conscience The right manner of vsing them is to sanctifie them by the word and praier 1. Tim. 4. 3 4. and not onely some of them but the vse of them all Meate drinke and marriage are thus to be sanctified as the place before noted declareth Paul sanctified his iourney on this manner Act. 21. 5. And the Iewes were commanded to dedicate their houses at the first entrance Deut. 20. 5. By this dedication we may well vnderstand not onely the letting of the house or the prouiding of a tenant but also the sanctifying of it by invocation of Gods name that by his blessing the place with the roomes thereof might serue for their benefit and comfort And on this maner to blesse our dwelling places when we first enter into them is the best way that can be to preserue them from the casualties of fire within and lightning from heauen and from the annoiance and molestation of euill spirits and other iudgements of God Things indifferent are sanctified by Gods word because it shewes what things we may vse and what things we may not and if we may vse them in what manner it is to be done And to this purpose the scriptures affoard foure rules The first that all things must be done to Gods glorie 1. Cor. 10. 31. Whether ye eate or drinke or what soeuer ye doe doe all to the glorie of God And that this may be performed things indifferent must be vsed as signes and tables in which we may shew forth the graces vertues that God hath wrought in the heart For example we must so make our apparrell both for matter and fashion and so weare it that it may in some sort set forth to the beholder our modestie sobrietie frugalitie humilitie c. that hereby he may be occasioned to say behold a graue sober modest person and so of the rest And the common sinne of this time is that meat drinke apparrell buildings are vsed as banners displaied to set forth to the world mans wit excesse and pride of heart The second We must suffer our selues lawfully to be limited and restrained in the ouer-much or ouer-common vse of things indifferent I say the ouer-common vse because it is not Gods will vtterly and absolutely to barre vs of the vse of such things Now the restrainers of our vse are two the first is the lawe of charitie For as charitie giues place to pietie so Christian libertie in the vse of outwarde things giues place to charitie And the law of charitie is that we should not vse things indifferent to the hurt or offence of our brother 1. Cor. 8. 13. Question Whether may a man vse his libertie before such as are weake and not yet perswaded of their libertie Ansvver Some are weake of simple ignorance or because they haue beene deceiued by the abuse of long custome and yet are willing to be reformed And before such wee must abstaine least by example we draw them to sinne by giuing occasion to them of doing that whereof they doubt Againe some are weake upâ—â— affected ignorance or of malice and in the presence of such we need not abstaine Vpon this ground Paul who circumcised Timothy would not circumcise Titus The second restrainer is the wholesome lawes of men whether ciuill or Ecclesiasticall For howsoeuer things indifferent after the law is once made of them remaine still indifferent in themselues yet obedience to the law is necessary and that for conscience sake Actes 15. vers 28. The third we must use things
all we haue And in the meane season as conscience decayes so proportionally all grace and goodnesse goes from vs Gods commaundements begin to be vile unto vs the knowledge thereof as also faith hope and the invocation of Gods name decay Experience sheweth that men of excellent giftes through the vsing of bad conscience lose them all Faults to be amended thus Pag. 4. lin 11. put in these words Opinion iudgeth a thing to be probable or contingent pag. 16. l. 12. III. Caution p. 17. l. 19. the brother p. 20. l. 21. least p. 43. l. 25. weake p. 45. l. 3. for be read it p. 53. l. 19. Caugâ—â— p. 127. l. 6. for invincible read 〈◊〉 p. 150. for seemes read serves p. 156. in the margin 〈◊〉 b Vnderstâ—ding hath â—o partâ— properly but by analogie in respect of divers obiects actions c Thâ—… Aqâ—iâ— pâ—â— 1. q. â—9 〈◊〉 13. Dominic 〈◊〉 on this place 〈◊〉 c. 〈◊〉 opinion 〈◊〉 〈◊〉 〈◊〉 1. of the testimonie of conscience Consciâ—… 〈◊〉 sciâ—… 〈◊〉 〈◊〉 sciâ—… 〈◊〉 〈◊〉 Of consciences â—â—dgement § 3. Of the binding oe the conscience § 4. Of the morall law binding b 〈◊〉 Câ—… § 5. Of Iuâ—â—cials binding b Iuris particulâ—… c Iâ—â—is 〈◊〉 c â—…ip iâ— Hâ—â—â—â—â— d Tâ—â—â—d of Aâ—â—â—â—â— lib. 3. C. de Episc. 〈◊〉 Gen. 38. 14. Iere. 29. 23. Iâ—st 〈◊〉 lex Iulian. de publ iudicii◠§ 〈◊〉 Of ceremoniall lâ—wâ— biuding Aug. 〈◊〉 19. ad 〈◊〉 §7 Of the Gospell binding Ioh. 15. 10. Auguâ—â— â—racâ— 89. 〈◊〉 Iob. b Tâ—… 〈◊〉 2. 〈◊〉 10. art 1. * 〈◊〉 Ioâ— 3. 〈◊〉 〈◊〉 〈◊〉 3. 〈◊〉 〈◊〉 â—8 Of humane laws binding b Imperis * princely commandements Ier. 26 11 1â— 1 〈◊〉 〈◊〉 〈◊〉 sect 4. Lib. 4. diâ—t 〈◊〉 cap. 4. b on Mat. 〈◊〉 vpon Ioh. 1. Cor. 8 9. Aâ—â— cap. 9. Lib de Pâ—… 〈◊〉 〈◊〉 〈◊〉 ◠〈◊〉 1. 2. 〈◊〉 154. 〈◊〉 〈◊〉 Euseb. l. 5. 26. 〈◊〉 lib. 7. cap. 19. Euseb. lib. 5. cap. 1â— Hiâ—… epist. 1. 8. ad Luc. Ser. de Tâ—… 62. Epist. â—6 Câ—â—ysost on Mat. hom 47. 〈◊〉 ed Marcel de error 〈◊〉 Cangâ—â— Matt. 23. 15. 〈…〉 * Faâ—â—â—â— aliquid prâ—ter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § 〈◊〉 Of an Oath binding * Thuâ— saith Augâ—… epist. 154. ad Publicâ—… Lâ—…d sâ—… 〈◊〉 3. dist 39. Tâ—… 〈◊〉 〈◊〉 89. b P. 〈◊〉 〈◊〉 2. 〈◊〉 13. 〈◊〉 〈◊〉 Melâ—… in 〈◊〉 〈◊〉 de 〈◊〉 Câ—… 〈◊〉 Psal. 15. * Qui sui iâ—riâ— non est obligarâ— se non potest a Bellarm. li. 2. de 〈◊〉 cap. 36. Câ—â—â—il Gâ—â—g cap. 16. § 1â— Of a vow binding § 11. Of a single promise binding Aug. epist. 〈◊〉 205. Isid. lib. 4. Syâ—… § 12. How conscience giues iudge ment Minâ—â— tells what is law Memorie giueâ— evidence § 1â— How many waiâ—â— conscience gâ—… iudgement 〈◊〉 The 〈◊〉 of Egâ—… * Erronious conscience bindeth For he that iudgeth a thing to be euill if he doe it hath sinned as much as in hiâ— lieth § 〈◊〉 Of chriâ—… libeâ—ty * Tripadium est circulus 〈◊〉 〈◊〉 Diâ—bâ—lâ—â— pag 103. and 104. § 2. Of certentie of saluation Bernard 〈◊〉 10â— * â—â—â—ke it well August trâ—ct 〈◊〉 〈◊〉 〈◊〉 August de 〈◊〉 â—…ni ser 〈◊〉 7. Ambrosâ—â— 1. Cor. 1. cap. 〈◊〉 〈◊〉 Bernard 〈◊〉 1. d◠〈◊〉 〈◊〉 b Thus Histome vnderstands the chap. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hierome on this place b August 〈◊〉 de Tâ—â— 13. 〈◊〉 1. c epist. 111. d lib. 8. de Tâ—â— c. 〈◊〉 * Reade Berâ—â—â—d sâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—n Câ—râ—â—tâ— August de verbis dâ—i seâ—â— 23. Chrysost. 〈◊〉 87. 〈◊〉 John August de 〈◊〉 Grat. c. 13. * marke it 〈◊〉 b â—xod 〈◊〉 â—9 〈◊〉 4. Of euil conscience Luk. 5. 8. Dead conscience Conscience benumed Seared conscience Stirring conscience * 〈◊〉 〈◊〉 sed in 〈◊〉 〈◊〉 mala b Sâ—… 〈◊〉 § 1. Mans first dutie to get good conscience Good conscience a fruite of faith § 2. Mans second dutie to keep good conscience * Conse boâ—â— non â—â—at 〈◊〉 proposiâ—â— peccandi