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
makes many in these daies to doe the like as appeareth by the declarations of such as haue bene presented when they were about to hang or drowne them selues or to cutt their owne throats The last is a perturbation or disquieâ—â—es of the whole man wherby all the powers faculties of the whole man are forth of order Isa. 57. 20. The wicked are like the raging of the sea that 〈◊〉 test vvhose vvaters cast vp â—…ire and â—…rt Thus much of the two first actions of conscience which are to accuse and condemne the sâ—cond followeth to excuse and absolue To excuse is an action of the conscience giuing iudgement that the thing is well done To absolue is an action of the conscience giuing iudgement that a man is free or cleare froÌ„ fault and so from punishment From these two actions arise some special affections I. boldâ—es and confidence Prov. 28. 1. The righteous are bold as a lyon II. ioy and reioycing 2. Cor. 1. 12. Our reioycing is the testiâ—…nie of my conscience that in all simplicitie and godly pureâ—es I haue had my conuer sation in the world Hence it is said that a good conscience is a continuall feast Hitheâ—to I haue spoken how conscience giues iudgement of things done and past now followeth her iudgement of things to be done Conscience giues iudgement of things to come by foretelling and as it were saying inwardly in the heart that the thing may be well done or ill done Of this kinde of iudgement euery man may haue experience in him selfe when he is about to enterprise any busines either good or badde By this we may see the goodnes of God to all men If a man beeing to make an vnknowne iourney should finde one that would goe with him and shew him the way with al the turnings thereof he could not but take it for a great point of curtosie Wee are pilgrimes in this world our life is our iourney God also hath appointed our conscience to be our companion and guide to shew vs what course we may take and what we may not And here it must be noted that in all things to be done conscience is of great force beares a great stroke For This is the beginning of a good vvorke that the conscience first of all give her iudgement truely that the thing may be done and is acceptable to God Rom. 14. 23. Whatsoeuer is not of faith that is whatsoeuer is not done of a settled perswasion in iudgement and conscience out of Gods word howsoeuer men iudge of it is sinne Againe God regardes not the outward pompe of the action or the doer but obedience and especially the obedience of the heart therefore vnlesse the conscience first of all approoue the thing to be good and agreeable to Gods will it can be nothing else but a sinne And he that shall doe a thing because it is good in his owne eyes not knowing that God doeth allow of it preferres him-selfe before God and disobaies him as the seruant that in his masters house will not doe his masters will but his owne will From this former rule arise three other the first What soeuer is done vvith a doubting conseâ—â—â—e is a sâ—…e For example some beleeuers in the Primitive Church held that still after the ascensâ—on of Christ there remained a difference betweene meate and meate and therefore it was a scruple to them to eate of sundrie kinde of meates â—ow put the case by example they are drawne on to eate swines flesh or some other thing which they thinke is forbidden and there 〈◊〉 no question but in so doing they haue sinned as Paul prooueth Rom. 14. v. 14. I knovv and 〈◊〉 persvvaded through the Lord Iesus that there is nothing vncleane of it selfe but vnto him that iudgeth any thing vncleane it is vncleane and v. 23. He that doubteth is condemned if he eate because he eateth not of faith The second What soeuer thing is done vvith an erroneous conscience is a sinne For example in the primitiue Church diuers of the Gentiles helde this errour that fornication was a thing indifferent and therfore â—onscience told them that they might doe iâ— and yet neuerthelesse fornication in them was a sinneâ— becausâ— conscience erred in her iudgement And euill râ—maines euill though conscience â—â—y the contrarie a thousand times The third What soeuer is done against conscience though it erre be deceiued it sinne in the dâ—er Example An Anabaptist holding it vtterly vnlawfull to sweare is brought before a magistrate and vrged either through feare or so 〈◊〉 cause takes an oath that against his oâ—ne conscience now the question is whether he hath sinned or no. Ans. He hath indeed sinned not so much because he hath taken an oath for that is the ordinance of God but because he hath taken an oath in a bad manner that is against his conscience and therefore not in faith Thus it is manifest that consciâ—nce beares a great stroke in all things that are to be saide or done And hereby we are aduertised of many things First if a thing done without good direction of coÌ„science be a sinne then much more that which is done without direction of Gods word is a flatte sinne for without direction of Gods word conscience can giue no good direction And if God will holde that for a sinne which is done without direction of his word then no doubt Gods word ministers sufficient direction for all actions whatsoeuer so as if a man be to put but a bit of bread in his mouth it can so farre forth direct him that in doiâ—g of it he shall be able to please God If this were â—ot true mans ease were most miserable For then we should sinne in manifold actions and that without remedie And here by the Word I meane nothing but the Scriptures of the olde and new Testament which containe in themselues sufficient direction for all â—ctions As for the law of nature though it afâ—oard in deede some direction yet is it corrupt imperfect vncerten and whatsoeuer is right and good therin is contained in the writteÌ„ word of God And as for the best vnwritteÌ„ traditions let al the Papists in the world answer if they caÌ„ how I may in coÌ„science be perswaded that they are the word of God If they say that the auncient fathers of the primitive Church auouch in their writings that they are Apostolicall traditions I answer againe how 〈◊〉 I know and be certen in conscience that the fathers subiect to errour in saying so haue not erred Againe we learne hence that a good intention is not sufficient to make a good worke vnlesse withall conscience can giue iudgement that God doth approoue the action This shewes the ignorance of our people that when 〈◊〉 〈◊〉 their dealings they runne vpon a good meaning then alwaies they thinke they doe well and please God Thirdly hence it appeares that all thingâ— deuised by man for the worship of God â—re fiarre sinnes