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
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
it is a certaine awe or râ—â—erence vnto God in whose presence we doe whatsoeuer we doe Feare of distrust is when men tremble at the iudgemeÌ„ts of God for their sinnes because they haue no hope of mercie Of these three the first was good by creation and therfore it was in our Sauiour Christ but since the fall it is defective The third is a vice called slâ—â—ish feare And the second is that which is commaunded in these and the like places of Scripture the intent whereof is to make vs circumspect and fearefull least we should offend God by any 〈◊〉 our owne weaknesse considered and the â—â—vineible iudgements of God And this kinde of feare as also the first may stande with câ—râ—â—ntie of faith Rom. 11. Thou standest by faith be not high minded but feare Psal. 2. Serâ—e the Lord in feare and reioyce in trembling Obiect 6. Where there is no word there is no faith For faith and the word of God be relatiues But there is no word of God that saith to particular men Cornelius or Peter or Iohn thy sinnes are pardoned excepting 〈◊〉 few persons as Mâ—… Magdâ—… and the pâ—… 〈◊〉 c. Therefore there is no particular faith Ansvv. Though there be no word set downe in Scripture touching the saluation of this or that particular man yet there is set downe that which is equivaleâ—â— to a particular word and as much in effect For the promise of remission of sinnes and life euerlasting is giuen with a commâ—undement that euery man applie the promise to himselfe as I haue before prooued and this is altogether as much as if euery mans particular name had beene put in the promise I adde further that the promises of the Gospel must be considered two waies first as they are generally set downe in Scripture without application to any person secondly as they are â—â—â—ght and published in the â—â—inisterie of the word the end whereof is to applie them to the persons of men partly by prâ—â—ching and pâ—â—tly 〈◊〉 administâ—ing the sacraments of baptisme and the Lords supper which are seales of righteoâ—â—â—â—s of faith Now the promise applied and as I may say particularized to the members of the Church is by the vertue of Gods ordinance as much as if God himselfe had giuen the promise particularly and â—…dment names vnto it It is further â—nswered that the promise of remission of sinne is preached not simply but vpoâ— condition of 〈◊〉 faith 〈◊〉 which 〈◊〉 be 〈◊〉 knowne I answer againe 〈◊〉 I haue alreadie prooued that he which truly beleeueth and repâ—…th knoweth that he doth certenly beleeue and repeâ—t Obiect 7. To beleeue the pardon of a mans owne sinnes is â—one of the articles of faith propounded in any Creede either of the Apostles or the Niceâ—e fathers or Athanasâ—â—s or any other Creede Answer This faith is contained vnder these words I beleeue remission of sâ—…es and I prooue it thus These words are an article of Christian faith and therefore they must in sense containe more then the deuill doth or can beleeue nowe the deuill beleeueth thus much that God giues remissioÌ„ of sinnes to his Church Christian men therefore must goe one steppe further and beleeue particularly the remission of their owne sinnes Otherwise if the Papists will haue the Catholicke faith to beleeue no more in this point then the damned spirits beleeue let them take it to themselues But they replie further that if there were any such article of faith then some persons must beleeue that they are iust though they willingly commit mortall sinne which is an euident falshood Ansvver He that beleeues the pardon of his owne sinnes by true faith hath the spirit of God in him and a constant purpose not to sinne against God and therefore if he sinne it is against his purpose and without any full consent of wil and it is not he that doeth it but the sinne that dwelleth in him But if it so fall our that the child of God be ouertaken with any actual sinne then his case standeth thus He hath by his fall wounded his conscience weakned his faith bereaued himselfe of Gods fauour as much as in him lieth made himselfe guiltie of a sinne and worthie of damnation and God for his part accordingly turnes the woonted signes of his sauour into signes of anger and displeasure and the sinne though it be pardoned in the purpose of God yet is it not actually pardoned till the partie repent Things standing thus we teach not that men must beleeue the pardon of their sinnes while they liue and lie in them for that were â—â—â—tly to teach falshoode for truth but our doctrine is that such persons must first of all humble themselues and say with the prodigall childe that they haue sinned against God and are not worthie to be called his children any more and againe renew their decaied faith and repentance that they may beleeue as before their perfect reconciliation with God Obiect 8. In respect of God who is truth it selfe we are to beleeue the promise in particular yet if we respect our owne vnworthines and indisposition we are to feare and in some part to doubt For the promise of remission of sinnes is not absolute but depends vpon the condition of our workes Therefore our certentie is onely coniecturall Answer I answer first that in respect of our owne vnworthines we are not to doubt of our saluation but to be out of all doubt yea to dispaire before the iudgement seate of God For they which are of the workes of the lawe are vnder â—he curse Gal. 3. 10. and Paul saith of his owne workes of grace in this am I not iustified 1 Cor. 4. 4. And Dauid being out of all doubt of his owne deserued damnation in regard of his owne vnworthines saith freely Enter not into indgement with thy servant O Lord for no flesh shallbe iâ—stified in thy sight Againe the consideration of any vnworthines in our selues doth not hinder a resolution concerning Gods mercy in Christ. For true faith makes an entrance vnto God vvith boldnes I say with boldnes euen for those persons that are vnworthy in themselues Eph. 4. 12. And Abraham whose faith is to be followed of vs did not vpon the consideration of his olde decaied bodie rest himselfe with bare hope vpon alikelihood of the accomplishment of Gods promise but he beleeued vnder hope euen against hope Rom. 4. 18. Lastly I answear that the ground of the former obiection is erronious namely that the promise of saluation depends on the condition of our workes because the Scripture saith it is made and accomplished on mans part freely I graunt indeede that to the promise there is annexed a condition of faith yet faith here must not be considered as a worke but as an instrument apprehending Christ with his benefits and withall â—epentance with the fruits thereof are on our part required yet no otherwise but as they are necessaric consequents of faith and the signes