prooue the proposition of such a principall Syllogisme or illustrate the conclusion it selfe but in that Syllogisme alone is contained the whole nature of Conscience The Proposition treateth of the Law the Assumption of the fact or state and the Conclusion of the relation arising from the fact or state in regard of that Law The Conclusion either pronounceth one guilty or giveth spirituall peace and security CHAP. II. Of the Synteresis or storehouse of Principles THat Synteresis out of which the proposition of this syllogisine or the Law of Conscience is taken is most properly a habit of the understanding by which wee doe assent unto the principles of morall actions that is such actions as are our duty because God hath willed or commanded them whence it hath the name in Greeke from conserving for through the goodnesse of God the knowledge of many things which wee ought to doe or shun are still conserved in mans mind even after his fall That exposition of Durand who dreames that the Greeke word Synteresis signifies a Co◅lection is too harsh and absurd 2 Because this Synteresis is an habit therefore many doe call Conscience an habit but it is onely the principle of conscience neither doth it make up any part of conscience but only as conscience is in its excercse 3 This Synteresis is termed a naturall habit in respect of the light whereby the understanding of man is fitted to giue assent unto Naturall principles it is likewise called an acquired habit in regard of the Species or of the fuller understanding of that whereunto the understanding is naturally inabled and can as it were understand presently 4 This Synteresis differs onely in respect or apprehension from the Law of Nature or from that Law of God which is naturally written in the hearts of al men for the law is the obiect and Synteresis is the obiect apprehended or the apprehension of the obiect 5 This Synteresis may for a time be hindred from acting but cānot be utterly extinguished or lost Hence it is that no man is so desperately wicked as to be void of all Conscience 6 To Synteresis being taken after a large sense ought to be referred not onely generall conclusions touching right or Law which are deduced by good consequence out of naturall principles but likewise all practicall truths whereunto wee giue a firme assent through the revelation wee haue by faith 7 From hence ariseth the distinction of Conscience into that which is Naturall and that which is Inlightened Naturall Conscience is that which acknowledgeth for law the principles of nature and the conclusions arising from them Inlightened is that which doth beside those acknowledge whatsoever is prescribed in the Scriptures The Scripture sometimes speaketh of this last as Rom. 6. 3. and sometimes of the other as 1 Cor 6 8. 8 From hence it appeareth that the perfect and only rule of Conscience is the revealed will of God whereby a mans duty is both showne and commanded For Synteresis in a more large sense consisteth partly of morall principles that are naturally in us together with their conclusions and partly of those which God besides them hath injoyned But the revealed will of God whereby man knowes his duty containeth both these 9 Hence it is that the Law of God onely doth bind the Conscience of man By the Law of God wee understand that revealed will of God whereof we haue made mention viz. as it doth also containe those things which are commanded in the Gospell 10 To binde in this morall sense is to haue such an authority as the Conscience ought to submit it selfe unto And it were a sinne to doe any thing contrary to it 11 Hence it is that though men be bound in Conscience by God to observe in due and iust circumstances the lawes of men yet the same lawes of men so far as they are mans lawes doe not bind the Conscience 12 The Conscience is immediatly subject to God and his will and therefore it cannot submit it selfe unto any creature without Idolatry 13 God onely knowes the inward workings of the Conscience he therefore onely can prescribe a law unto it or bind it by one 14 God onely can punish the Conscience when it sinneth he therefore onely can forbid any thing to it 15 Even a promise which in it selfe is sacred though it be confirmed by an oath as it is an act of man doth not properly bind the Conscience for the former reasons though men are bound in conscience by God to a strickt and faithfull keeping of them For as it hath beene said before of the lawes of men it may also in some sort be affirmed of all covenants and other conditions which being made a man is bound to keep out of Conscience to God as for example the sicke person is bound in Conscience to obey the counsell of Phisicians for his health But the receipts prescribed by Phisicians doe not binde the Conscience So againe Parents and Children are bound to mutuall duties he that hath received a benefit is bound to shew himselfe thankefull and the like may be said of many other things yet none of these either Parent Benefactor relation or benefit doe of themselues binde the Conscience but the will of God in them CHAP. III. Of the Office of Conscience THe office of Conscience if we speake with respect to the Synteresis or Lawes of it is one in Necessary things Another in things of middle and indifferent nature In necessary things Conscience hath two acts 1 To binde 2 To inforce to practise 2 Conscience bindeth according as it is informed of the will of God for in it selfe it hath the power of a will of God and so stands in the place of God himselfe 3 Gods will as it is understood or may be understood binds the Conscience to assent As it is acknowledged and received by Conscience it binds the whole man to obey and doe it presently 4 Conscience bindeth a man so straitly that the command of no creature can free a man from it 5 Hence man as he maketh Conscience of the will of God commanding him some duty is in that regard called a Debtor Rom 1 14. a servant Rom 6. 16. is said to be bound Acts 20. 22. constrained 2. Cor. 5. 14. to haue a necessity laid upon him 1 Cor. 9. 16. so that he cannot doe otherwise Acts 4. 20. 6 Conscience inforceth to obedience by vertue of this its act of Binding For that is to the will an impulsiue cause to make it carry it selfe conscientiously 7 This inforcement is signified in the fore-named places and phrases the strength and power thereof is declared Ier. 20. 9. Wherefore I thought from henceforth not to speake of him nor to preach any more in his name but the word of the Lord was a very Burning fire in my heart and in my bones Amos. 3. 8. The Lion hath roared who will not be afraid the Lord hath spoken
who can but Prophecy Acts. 17. 16. his spirit was stirred in him 8 If there be a constant disposition of will in a man consenting to this instigation of Conscience they doe together make up a Conscience morally good 9 In Indifferent things the Actions and Duties of Conscience are likewise two 1. To discerne 2. To Direct 10 To Discerne is to shew and declare the differences of things what is necessarie what is free what is lawfull and what is unlawfull 11 To Direct is with regard had to circumstances to order lawfull actions unto a good end 12 The ends which are alwayes to be aimed at even in indifferent things also are the Glory of God the Edifying of our Neighbour and the Helpe of our necessarie Actions 13 The power of this direction is so great that it makes an action to be good which in its owne nature is but indifferent as on the other side not onely an evill direction but the want of a good direction makes the same action to be bad CHAP. IV. Of an erroneous Conscience TOuching this doctrine of the first acts and offices of Conscience divers questions are moved which being of great weight and moment for the directing of our Actions aright throughout our whole life ought of necessitie to bee heere expedited though briefly Quest. The first question is Whether an erroneous Conscience doth bind Answ. To unfold this question rightly these fiue things are briefely to be opened 1. What an erroneous Conscience is 2. About what things it is conversant 3. Whence the errour of Conscience commeth 4. The generall differences of these errors 5. The severall waies of binding 1 An erroneous Conscience is either opposed privatiuely to a good Conscience so it comprehendeth every Conscience that judgeth not rightly when it ought even the doubtfull and scrupulous Conscience also or positiuely so it signifieth onely that Conscience that judgeth otherwise then the thing is This kinde of erroneous Conscience is distinguished from a doubting and scrupulous Conscience by the sinne assent it giveth though it erreth in giving it In this question we speake of a Conscience positiuely erring 2 There are some principles so cleare and written in the hearts of all men that they cannot erre to obey and practise them such as this is That God ought to be loved Perjurie ought to be eschewed no mans Conscience can erre in such like things as these or doe them against Conscience A man cannot loue God against his Conscience c. Conscience therefore doth erre properly about conclusions that are gathered from such principles 3 The error of Conscience comes either because that the particular conclusions are not rightly drawne out of the generall principles Or because those things which God in the Scripture hath commanded us to beleeue are not sufficiently understood Or finally because the assent of Faith is not given to those things which ought to be beleeved though they bee understood The cause of this besides Gods secret judgements is either the not considering of those things which ought to be considered or some evill disposition which either keepes the minde from due inquirie or averts it from judging rightly 4 The error of Conscience is either about the Act or the rule of it The error which is about the rule is either after the action done or before it The error about the rule before the action be done consists Either in that it judgeth that to be lawfull which is unlawfull Or in that it judgeth that to be unlawfull which is lawfull Or in that it judgeth that to bee bounden duety which either is unlawfull or but lawfull 5 To binde to a thing and to binde are distinguished by some Conscience is said to bind to a thing Obligare when it s not onely a sinne to doe any thing against it but also not to doe according to it Conscience is said to bind Ligare when one cannot lawfully doe a thing whilst he maketh such a Conscience of it One shall sinne in doing against it and sinne though he doe according to it The sense and meaning of this distinction is to be approved as for the termes of it let the Authors thereof answer To binde to a thing Obligare is by some in regard of the object or thing bound to distinguished thus One is either bound to doe according to Conscience erring or to lay aside that Conscience But this distinction is not exact because Conscience bindeth not but so farre as it doth dictate or declare a thing now no Conscience while it erreth doth declare that the error thereof is to be left Or that it selfe is not to be regarded because it is erroneous Others put a difference between that Obligation whereby one is tied to doe what Conscience commandeth and that wherby one is tied not to do the contrary But neither is this distinction alwaies good For if a mans Conscience told him he might lie to saue his life he must either lye or of necessitie goe against his Conscience 6 Out of these grounds the question may bee thus answered First conscience though erroneous bindes alwaies so that hee that doth against it sinneth The reason is because he that doth against conscience doth against Gods will though not materially and truely yet formally and by interpretation because what the conscience doth declare it declareth as Gods will As for example He that useth a private man contumeliously taking him for the King not to be a private man he is interpreted and judged to haue done it to the King himself so likewise he that contemneth Conscience contemneth God himselfe because that which Conscience doth dictate is supposed to be the will of God Hence it is that he alwaies sinneth who doth any thing against Conscience but if the conscience doth not erre but the thing is as erroneous conscience supposeth then he sinneth doubly First in doing that which is ill in it selfe and secondly in doing it after an evill manner evill it is in its owne nature and evill because of the despising of conscience but if the conscience doth erre that which it doth is not evill but it doth it after an evill manner so that the evill is onely this namely the contempt of Conscience 7 The error of conscience which is about an action that is the error which is about the object or matter about which an action ought to be exercised is either unvoluntary and blamelesse or voluntary and worthy of blame If it be unvoluntary and blamelesse then conscience binds to do a thing as much as if it did not erre For example If a man should verily beleeue some thing to be his owne which is an other mans he may and ought in conscience to make use of it as his owne If one doe verily beleeue hee is his Prince that is in truth a Tyrant or that he is a lawfull Magistrate who indeed usurpes the title â—…e is bound to
yeeld due obedience unto him We haue an example hereof in Iaaâ—…ob that went in to Leah that was none of his wise whom he verily thought was his wife Rachel 8 If the error be voluntary then it is to be judged of as an error is which is of the law or rule 9 Conscience erring touching the Lawe after the fact in beleeving that which it hath done well to be sinne or contrariwise hath no power to binde in regard of that action which is past because binding and obliging haue ever a regard to future actions and a morall action as the will it selfe is alwaies guided and informed by a foregoing apprehension and not by that which followes after Hence no action is made better or worse for that conscience which is after it Yet doth this conscience so farre binde through occasion of that which is done that one cannot lawfully goe on to doe the like againe so long as he hath such a conscience viz. That hee hath sinned though he hath not in doing so before 10 Conscience through error judging that to bee lawfull which is unlawfull as that it is lawfull for one to lie to saue his owne or his neighbours life bindes indeed but doth not binde to doe so It bindes because he that hath such a conscience can neither lie nor abstaine from lying without sinne Hee cannot lie because this is simply unlawfull Hee cannot abstaine from lying with such a conscience because such manner of forbearance is forbidden by God though forbearing it selfe bee commanded for God requires not only that we doe good and abstaine from doing evill but likewise that wee performe both these with a good conscience and not with a bad one Such a conscience doth not binde to doe what it saith First because their is no obligation to unlawful things Secondly because Conscience bindeth not to doe but by vertue of some command of God but such a conscience is not grounded upon any command for the Law of God can neither incline nor bind any man to sinne Thirdly because this error is alwaies a sinne but a sinne doth not bind to practise it Fourthly because such a Conscience hath never so sure a ground as that there needeth not further examination and inquiry into things Fiftly because man is bound to lay downe such a conscience for although that be not exactly enough spoken which some doe affirme namely That such a Conscience bindeth a man to lay downe it selfe yet it is most certaine that a man is tied to lay downe such an erronous Conscience for it is a part of that old man whom we are commanded to put off Ephes. 4. 22. 11 Conscience iudging that which is lawfull to be unlawfull bindeth to abstaine from the practise and use of it Rom. 14. 23. The reason is because one may abstaine from lawfull things without sinne 12 conscience iudging that to be bounden duty which is unlawfull binds but not to the practise of it for the reasons set downe in the ninth Thesis 13 conscience Iudging that to be bounden duty which is onely lawfull bindeth to the practise of it as for example If any mans conscience tell him that it is necessary to uncover his hands alwaies when he prayes publiquely He must pray so because lawfull things may be observed constantly without sinne Object If an erroneous conscience doth so binde that we may neither follow nor not follow it without sinne then there lies a kind of necessity of sinning on those that do thus erre which cannot stand with the equity of Gods Law Answ. This necessity of firming when one is entangled by his owne erroneous conscience is not the same both wayes viz. whether one do or do not according to conscience for if one do according to his erring conscience the sin is in the action done If he doe what is not according to it the sin is in the manner of doing 2 It is not an absolute necessity but upon supposition namely if he keepe still such a conscience which he both may and ought to lay downe 3 This necessity doth not flow from the nature of Gods law but is contracted and continued through mans sin for no man is thus intangled without his owne fault Quest. Whether is it a greater sinne to doe against such an erroneous conscience or to doe according to it Answ. We ought to iudge of the greatnesse of sin according to the quality of the thing which is to be done or omitted as it is in its owne nature and as it is apprehended by us If any man through errour of conscience should hold it to be an unlawfull thing to goe to the Church and serue God there which otherwise he is tyed to doe because he knowes the Preacher to be a lewd and naughty man and thinkes that he shall be partaker with him in his wickednesse his sinne is greater in staying away then if he were present there because it is a greater sinne to neglect Gods service then to communicate with an others personall wickednesse in that service But if he should thinke it unlawfull to be present at holy duties for Idolatry which he iudgeth will be committed there he should sinne more hainously if he should be present there because the sinne of Idolatry is greater then a neglect of true worship In the first instance he sins more that followes his conscience then he that doth against it but in this his sinne is greater that doth contrary to it No certaine and generall rule therefore can bee set downe in this matter CHAP. V. Of a surmising and doubting Conscience Quest. 1. WHether a man may content himselfe with a doubting Conscience Answ. For the unfolding of this question it is to be noted that Opinion sometimes signifies a certaine and setled judgement without all doubting A certaine judgement nor arising from Sense Knowledge or true Faith but Reason Sometimes it is taken more strictly For that judgement whereby indeede we assent to the truth of a thing but not without suspition feare or doubting of its being otherwise Vpon this distinction I answer First in such things as are necessarie to salvation and Gods worship no opinion can be sufficient though it haue never so great certainety of reason because Faith is required to these and Faith takes onely the infallible word of God 2 In such things which are more remote from their principles diligent care is to be had that we also get a certaine perswasion or beliefe of them out of the Scriptures but if that cannot be obtained it is lawfull in our actions to follow some such opinion as is certaine and tried by the rule of Scripture 3 Vsing also all diligence to bee certaine though we be not it is lawfull in many things to follow that opinion which is most probable 4 It is never lawfull to doe against our owne opinion whether it be certaine or probable for respect to other mens authority 5 No man can at the same
glorious A SVMMARY COLLECTION OF THE FORmer Treatise according as it was set foorth in a publike Disputation to encourage and stirre up to the study of Practicall Divinity DIVINE POSITIONS concerning Conscience 1 KNowledge puffeth up Loue edifieth But greatest conscience ought to be made of edifying the Conscience 1 Cor. 8. 1. 10. 2 Conscience is a mans judgement of himselfe according to Gods judgement of him Isai. 5. 3. 3 There is a certaine inclination of the will whereby it can naturally both stirre up the understanding to this kinde of judgement and also follow it This inclination by some is named Conscience by others a part of Conscience but not truely For neither the name of Conscience nor the acts thereof which are mentioned in the Scriptures import any other power or faculty then the understanding Rom. 2. 15. 4 Yet every of understanding is not Conscience but onely those which make up such a Practicall judgement as was before handled in the second Position 5 By Iudgement is most properly meant the act of judging and not the habit or faculty onely Rom. 2. 15. 6 The whole nature of Conscience is contained in no other judgement but what is Dianoëticall or Discursiue because Accusing Excusing Comforting and such like acts of Conscience cannot be but by some middle or third argument whose strength appeares in a Syllogisme onely by the consequence Rom. 6. 11. The word translated Reckon your selfe signifies Reason out 7 The Major of that Syllogisme wherein the whole judgement of Conscience is layd open treateth alwaies of the Law the Minor of the fact and state and the Conclusion of the relation that ariseth from our fact or state by reason of that Law which is either guilt or spirituall Ioy. For example He that liveth in sinne shall dye I liue in sinne Therefore I shall dye Or thus Whosoever beleeveth in Christ shall not dye But I beleeue in Christ Therefore I shall not dye but liue Rom. 8. 13. 33. 34. 1 Ioh. 3. 19. 20. 8 Conscience in regard of the Major is called a Law in regard of the Minor and Conclusion a Witnesse but in regard of the Minor most properly an Iudex or Booke and in regard of the Conclusion most properly a Iudge Rom. 2. 14. 15. Reu. 20. 12. 1 Ioh. 5. 10. 9 The Major is given by the Synteresis which the Schoolemen call Synderesis the Minor is peculiarly called Syneidesis or Conscience the Conclusion is the Krisis it selfe or Iudgement 10 Synteresis is properly an intellectual habit whereby we giue our consent to the principles of morall actions It differeth not therefore from the Law of nature which is naturally written in the hearts of all men but in respect onely 11 Though therefore Conscience may be hindred from working for a while yet can it not bee fully extinguished or lost No man is so desperatly wicked as to bee without a Conscience altogether No not the Libertines who place their deadly perfection in putting out the Conscience of sinne 12 To this part of Conscience Synteresis being largely taken belong all Practicall truthes whereof wee are perswaded whether they be drawn out of naturall principles by consequence or communicated by Divine revelation 13 Hence ariseth the distinction of a naturall and an inlightened Conscience The Scripture sometimes doth appeale to this as Rom. 6. 3. sometimes to that as 1 Cor. 6. 9. and 11. 14. 14 Hence the adaequate or full rule of Conscience is the revealed will of God which both declares and prescribes mans duty 15 Conscience therefore is properly subject to Gods will and authority alone Iam. 4. 12. Neither can it be subject to any creature without Idolatry 16 Hence also it is that though men be bound in Conscience before God to obey and keep the iust Lawes of men after a just manner Rom. 13. 5. Yet those Lawes of men as they are mens Lawes doe not bind the Conscience 17 Conscience so bindeth man in al those things which it judgeth are his duty by the will of God that he cannot be free from it by the authority of any creature Act. 4. 19. In this respect it is that he that knoweth Gods will is said to be debtor Rom. 1. 14. a servant Rō 6. 16. bound Act. 20. 22. constrained 2 Cor. 5. 14. to haue necessity laid upon him 1 cor 9. 16. so that he cannot do otherwaies Act. 3. 20 18 The power of Conscience is so great that it maketh an action which in its owne nature is indifferent to be either good or bad and that which in its owne nature is good to be evill although it cannot make that become good which is evill in its owne nature 19 Yet no action is better or worse for that Conscience that one hath after he hath done it 20 An erroneous Conscience bindeth alwaies so far that he that doth against the judgement thereof sinneth For formally and by interpretation hee doth it against Gods will 21 If the error of Conscience about the action that is the object or matter about which the action is bee not sinnefull the Conscience erring binds as much as if it did not erre 22 Conscience through errour judging that to be lawfull or necessary which is unlawfull doth so farre binde as that a man sinnes who doth contrary to it and sinnes also if he doe according to the direction of it 23 Yet this necessity of sinning wherein some are intangled is not contrary to the equity of Gods Law 1. Because the sinne is not the same on both handes on the one hand a mans sinnes in doing what is unlawfull and on the other in doing it unlawfully viz. without or against Conscience 2. Because it is not an absolute necessity but upon supposition onely viz. if they keepe still such a Conscience which they ought to lay downe Ephes. 4. 22. 3. Because it doth not flow from the nature of the Law of God but both is contracted and continued by mans sinne For no man is thus intangled but by his owne fault 24 Conscience judging that to be unlawfull which is lawfull bindeth to refraine from that lawfull thing Rom. 14. 14. 15. He likewise that judgeth that to be necessary which is but lawfull is bound to the doing of it because a man may abstaine from lawfull things and may also constantly practise them without sinning 25 Nothing may bee done whereof the Conscience doubts Rom. 14. 23. 26 In doubtfull cases the surest part is to bee chosen now that is the surest part in doing which its sure there is no sinne 27 It is lawfull and the best sometimes to doe against some scruple of Conscience 28 The reviewing of our actions or estate as it respects the Law which Conscience dictates maketh up the minor of that practicall Syllogisme which the Conscience maketh It is called in Scripture a beholding of the mind Psal. 119. 15. Vnderstanding Psal. 50. 22. A casting up ones waies Psal. 119. 59. A laying of the heart Hag. 1.
end the incest of Lots Daughter was upon a good end Gen. 19. 32. And many doe kill Christians thinking thereby to doe God service Ioâ—… 16. 2. 12. Yet an evill intention doth make an action evill because evill is a defect and doth arise out of any defect Mat. 6. 1. Take heed yee doe not your almes before men to be seene of them c. Qu. 6. What kind of intention is necessarily required to make an action good 13. Ans. First it is absolutely necessary that it be done with a respect to honesty and in reference to the pleasing of God and obeying his Will Acts 24. 16. For an action cannot be good unlesse it be don under the notion of goodnesse Now to doe a good thing under the notion of goodnesse is to have a respect to honesty and goodnesse in the doing of it For hee that doth a thing that is honest because it is delightfull or profitable may be said to doe rather a thing profitable or delightfull then honest 1 Tim. 6. 5. 14. Secondly a secondary intention of profit or pleasure doth in no sort take away the honesty of an action but adorn it rather Rom. 1. 12. 15. 15. Thirdly it is also absolutely necessary that there be a reference of the action to the glory of God 1 Cor. 10. 37. This is done vertually in the intention of our doing our duty but the more distinct and direct respect is unto God in action the more perfect it is Ps. 16. 8. 16. Fourthly it is meet also there be a secondary intention of setting our own salvation 1 Cor. 9. 24. 17. Fifthly in such works as come to the notice of others it is requisite also that we thinke of stopping the mouths of the wicked 1 Pet. 3. 16. And of furthering others in the way of salvation Mat. 5. 16. 18. Sixthly the cause is otherwise in evill actions for to make an action evill it is not required that there be any respect to evill or expresse intention of dishonouring Gods Name or of bringing death or giving offence unto others because as the nature of sin consists in privation so the want of good intention is â—…n evill intention and as it is chosen by the will interpretatively is reckoned for the intention of all those evills which are opposed to good intentions and hence it is that the sinner is said to love death Pro. 8. 36. Qu. 7. Of the forme of a good action wherein it doth consist 19. It consists properly in the manner of doing when the agent is not onely well disposed and that thing which he doth is approved of God but also the action is so ordered in respect of all the circumstances as God prescribeth what and of what nature this is appeareth by the defect 1 Cor. 11. 27. 28. 29. Comande 3. Qu. 8. Because the information and force of Conscience dâ—…th neerely pertaine to the forme of doing concerning it may be demanded whether the Conscience of man be a sufficient and absolute rule to worke by 20. Ans. The Conscience of a man since the fall is defiled Tir. 1. 15. And so by it selfe cannot be a perfect and pure rule yea if we simply follow it as a leader we shall be brought oftentimes into vilâ—… wickednesse Ioâ—… 16. 2. Acts 26. 9. Phil. 3. 6. It is therefore only a subordinate rule so far of force as it is directed by the Word of God Hence an erring Conscience hath not that power to bind that we are simply bound to follow the judgement of such a Conscience For we ought never to content our selves till our Conscience be certainly informed in those things which concerne our duty although in this sence it may be said to bind because against such a Conscience while such we are to doe nothing Qu. 9. What is to be done when the Conscience is in doubt 21. Ans. If the Conscience doe doubt whether the action be lawfull we ought to abstaine from that action till we be certain concerning it Ro. 14. 23. Qu. 10. What if the Conscience be in a perplexity so that it thinks it a sin aswell to abstainâ—… from the action as to doe it 22. Ans. Out of the nature of the thing it selfe and of the Conscience considered by it selfe such a case cannot fall out for it cannot be that the judgement of the Conscience should at the same time assent to both parts of the contradiction Qu. 11. What is to be done when the Conscience is troubled with scruples 23. The conscience is then said to be troubled with scruples when it doth give assent to one part of the question being hereunto induced by sufficient arguments but yet in some sort troubled with the objections of the other side which it cannot easily answer Such kind of doubts if it may be ought by a certaine judgement to be laid downe but if this cannot be such an imperfection of judgement in asmuch as it doth not hinder assent by a doubtefull wavering but only make that assent to be more weake is no just cause to make us forbeare that which such an assent leads us unto Deut. 13. 1. 2. 3. 1 Kings 13. 21 Qâ—… 12. How ought a man to carry himselfe between contrary opinions when he is uncertaine of the truth 24. Ans. First it is not enough for a good conscience to adhere to the authority of men though they be learned and godly because the conscience is not by it selfe to be subjected to the judgement of man Neither hath any humane testimony sufficient strength to argue Gods approbation of a thing or to excuse in Gods presence Rom. 14 12. 1 Cor. 8. 10. 25. Secondly every one ought to follow that opinion which after due diligence to search the truth he judgeth to be improbable out of the nature of the thing and the Law of God compared together whether that probability appeare to him by his owne search or by the helpe of others 1 Cor. 8. 4. with 7. 26. Thirdly if after due inquisition made the minde be wholly in suspence whether the action be lawfull or unlawfull then that doubtfullnesse remaining the safer part is to be chosen Now that is the safer part in which there is no danger of sinning and in this case he sinneth not who simply abstaines from such an action so that he condemnes not another which doth it Rom. 14. 5. with 4. 23. We are therefore to abstaine from all such things about which after due diligence used the conscience is in doubt whether they be lawfull or no. They which doe otherwise doe not only expose themselves to the danger of sinning in the very action it selfe but without doubt doe â—…in in the very manner of doeing Qu. 13. When a man doth apprehend that of two sins he must needs commit one which is he to choose 27. Ans. The precepts of God doe never so jarre of their own nature that it is necessary to break one of them by sin For when a lesse Commandement is
neglected that a greater may be observed that lesse Commandament doth cease for the while to bind so that they who upon such an occasion neglect it are altogether blamelesse that is sin not Math. 12. 5. 7. 28. For that usuall saying that of two evills we must chuse the least it is meant of evills of punishment not of sin 29. A man ought therefore alwayes to have a fixed resolution to eschew and avoid all sin 30. There is no necessity of feare danger or outward constraint whereby a man can be excused if he doe upon that pretence commit the least sin 31. Neither indeed is there properly any constraint when any thing is done with certain counsell and the will which cannot be compelled induced by feare consenteth to the actinn 32. Thirdly if any through weaknesse be brought to those straits that he thinks he must needs of two sins commit one the conscience cannot give judgement in such a case because that deliberation is made against the conscience Yet it cannot be doubted but he sins lesse which commits the lesser sin CHAP. 18. Of things indifferent QVestion 1. Wherein consists the nature of a thing indifferent 1. Ans. First adiaphorum for so it is called according to the interpretation of the word is that which hath such a respect to two extreams that it is inclined no more to the one then the other and in the same sense is called an indifferent thing or a thing of a middle nature 2. Secondly now although according to this large acceptation of the word any middle thing may be called indifferent or adiaphorum yet the word doth commonly signify only such a thing as is in the middle betweene morall good and evill 3. Thirdly the middle betweene good and evill is either 1. of meere deniall as they terme iâ—… in which there is neither good nor evill to be found and so all substances whether they be things naturall or artificiall are middle things or indifferent or it is 2. a middle of participation which doth so far agree with both extreams as the extreams agree betweene themselves and thus no substances are properly things middle and indifferent by themselves because none of them are either good or evill but only actions and dispositions to actions 4. Fourthly such actions therefore as are neither commanded nor forbidden and that be in their owne nature neither points of obedience or disobedience are indifferent or middle Qu. 2. Whether there be any actions indifferent in regard of their kind 5. Ans. First this may be understood two wayes either that indifferency be of the specificall nature of any action which is false or that the common nature of an action should have an indifferent respect to good or evill which is true 6. Secondly there is therefore no action of its own nature so indifferent but by circumstances it may be made good or evill but there be divers actions which in their common and bare nature before they be as it were clothed with circumstances doe include in themselves no goodnesse or badnesse as to eat to drink to take a journey to walke c. Qu. 3. Whether indifferent actions differ nothing among themselves but are all equally distant from good and evill 7. Ans. In their owne intrinsecall nature they differ nothing at all but yet there are some which for the most part have evill circumstances annexed to them and so bend more toward evill and have an evill name as to doe the worke of an accuser the office of an hangman c. Some there be also which for the most part have good circumstances and so bend toward good and have a good name as to till the ground to follow our study diligently c. Qu. 4. Whether doe things indifferent make any thing for order and comlinesse 8. Ans. Whatsoever it is that of its owne nature serves for order or comlinesse or edification is not indifferent for when they doe participate the nature of goodnesse they are not in the middle betwixt good and bad And when they produce good they must needs have some good force and efficacy in them every thing brings forth its like Qu. 5 Whether do indifferent things cease to be indifferent when any certain thing is set down concerning them by such as are in authority 9. Ans. Nothing ought to be commanded but that which is good nor to be forbidden but what is evill That which is indifferent cannot simply absolutely and for ever be either injoyned or forbidden but commanded as it drawes neer to good forbidden as it approacheth to evill Qu. 6. Whether any singular and individuall action be indifferent 10. Ans. First there be some actions which though they be actions of a man yet they are not humane actions such are those which proceed from imagination only and not from deliberate reason as the rubbings of mens hands â—…o scratch the head or beard to take up a straw c. while we are thinking of something else these actions are not morally good or evill they want that which is required to make them so namely counsell and deliberation For although a man may sin by those actions as if in time of Prayer he suffer his imagination to wander and do give way to such toyings as those Yet these actions considered in themselves are neither good nor evill It is true these motions are subject to the command of mans will but yet they are so subject that they may be exercised without any precedent act of reason Neither are we bound any further by reason to prevent them but only so far that they hinder not the duties we are about So for moving of the eye lids reason and the will have power to moderate them but it is not worth the while to take notice how often we winke if so be we take heed that in such things nothing be done which is undecent â—…r against our duty 11. Secondly every action which proceeds from deliberate reason and is properly called humane considered singularly and in the individuall as it is an exercised action is either good or evill For such a kind of action is either ordered to a good end or it is not If it be â—…hen it hath the nature of a good action if other circumstanceâ—… be correspondent if it be not ordered to a good end it is an evill action because it wants the perfection which ought to be in it and is not according to its rule 12. Yet is not required to the goodnesse of naturall action that it be alwayes actually and explicitly referred to the due â—…nd so that this be done implicity and vertually because reason in that exercise of such kinde of actions may often with more profit be conversant about those objects 13. Thirdly some one or two circumstances of an human action may be indifferent as if one scholler be speaking with another it is sometimes indifferent whether they use the Latine tongue or any other But their talke taken with