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
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
A DISCOVRSE OF Conscience Wherein is set downe the nature properties and differences thereof as also the way to Get and keepe good Conscience Printed by Iohn Legate Printer to the Vniversitie of Cambridge 1596 The contents Cap. 1. What conscience is 2. The actions or duties of conscience Where this point is handled How any thing is said to binde conscience 3. The kinds and differences of conscience Where is handled Libertie of conscience and the question disputed whether a man may in conscience be vnfallibly certen of his saluation 4. Mans dutie touching his conscience which is to get and to keepe it ⧠TO THE RIGHT HONOURABLE SIR VVILLIAM PIRIAM Knight Lord chiefe Baron of her Maiesties Exchequer Grace and peace RIght Honourable it can not be vnknovvne to your selfe or to any man of a daies experience that it is thought a small matter to commit a sinne or to lie in sinns against a mans ovvne conscience For many vvhen they are told of their dutie in this point replie and say What tell you me of conscience Conscience was hanged long agoe But vnles they take better heed and preuent the danger by repentance Hanged-conscience vvill revive and become both gibbet and hangman to them either in this life or the life to come For Conscience is appointed of God to declare and put in execution his iust iudgement against sinners and as God cannot possibly be ouercome of man so neither can the iudgement of conscience being the iudgement of God be wholly extinguished Indeed Satan for his part goes about by al means he can to benumme the conscience but all is nothing For as the sicke man vvhen he seemes to sleepe and take his rest is invvardly full of troubles so the benummed and drousie conscience wants not his secret pangs and terrours and wheÌ„ it shal be roused by the iudgement of God it waxeth cruell and fierce like a wild beast Again wheÌ„ a man sinnes against his conscience as much as in him lieth he plungeth him selfe into the gulfe of desperation for euery wound of the conscience though the smart of it be little felt is a deadly wound and he that goes on to sinne against his conscience stabbes and vvounds it often in the same place and all renewed wounds as we know are hardly or neuer cured Thirdly he that lieth in sinnes against his conscience cannot call vpon the name of God for guiltie conscience makes a man flie froÌ„ God And Christ saith God heareth not sinners vnderstanding by sinners such as goe on in their owne waies against conscience and what can be more dolefull then to be barred of the invocation of Gods name Lastly such persons after the last iudgement shall haue not onely their bodies in torment but the vvâ—… in the soule and conscience shall neuer 〈◊〉 and what will it profit a man to gain the whole world by doing things against his owne conscience and loose his owne soule Now that men 〈◊〉 this manner carelesse touching conscience may see their follie and the great danger thereof and come to amendment I haue penned this small treatise and according to the auncient and laudable custome as also according to my long intended purpose I now dedicate and present the same to your Lordship The reasons vvhich haue imboldeâ—ed me to this enterprise all by respects excluded are these Generall doctrine in points of religion is darke and obscure and very hardly practised vvithout the the light of particular examples and therefore the doctrine of conscience by due right pertaines to a man of conscience such an one as your Lordship is who others of like place not excepted haue obtained this mercy at Gods hand to keepe faith and good conscience Againe considering that iustice and conscience haue alwaies bin friends I am induced to thinke that your Lordship beeing publickly set apart for the execution and maintenance of civill iustice will approoue and accept a Treatise propounding rules and precepts of conscience Thus therefore craving pardon for my boldnes and hoping of your Lordships good acceptance I commend you to God and to the word of his grace 1596. Iune 14. Your Lordships to command W. Perkins OF CONSCIENCE CAP. I. What conscience is COnscience is a part of the vnderstanding in all reasonable creatures determining of their particular actions either with them or against them I say conscience is a part of the vnderstanding and I shew it thus God in framing of the soule placed in it two principall faculties Vnderstanding and Will. Vnderstanding is that facultie in the soale whereby we vse reason and it is the more principall part seruing to rule and order the whole man and therefore it is placed in the soule to be as the wagginer in the waggin The Will is an other facultie whereby we doe will or nill any thing that is choose or refuse it With the will is ioyned sundrie affections as ioy sorrow loue haâ—â—ed c. whereby we imbrace or eschew that which is good or euill Now conscience is not placed in the affections nor will but in the vnderstanding because the actions thereof stand in the vse of reason Vnderstanding againe hath two parts The first is that which stands in the view and contemplation of truth and falshood and goes no further The second is that which stands in the view and consideration of euery particular action to search whether it be good or badde The first is called the Theorical the second the practical vnderstanding And vnder this latter is conscience to be comprehended because his propertie is to iudge of the goodnes or badnes of things or actions done Againe I say that conscience is a part of the minde or vnderstanding to shewe that conscience is not a bare knowledge or iudgement of the vnderstanding as men commonly write but a naturall power facultie or created qualitie from whence knowledge and iudgement proceede as effects This the Scriptures confirme in that they ascribe sundrie workes and actions to conscience as accusing excusing comforting terrifying Which actions could not thence proceede if conscience were no more but an action or act of the minde Indeede I graunt it may be taken for a certen actuall knowledge which is the effect thereof but to speake properly this knowledge must proceede of a power in the soule the propertie whereof is to take the principles and conclusions of the minde and applie theÌ„ by applying either to accuse or excuse This is the ground of all and this I take to be conscience If it be obtected that conscience cannot be a naturall power because it may be lost I answer if conscience be lost it is onely in respect of the vse thereof as reason is lost in the drunken man and not otherwise I adde that the proper subiects of conscience are reasonable creatures that is men and angels Hereby conscience is excluded first of all from 〈◊〉 beasts for though they haue life sense in many things some shadows of
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
be vtterly past all feeling This kind of conscience is not in al men but in such persons as are become obstinate heretikes and notorious malefactours And it is not in theÌ„ by nature but by an increase of the corruption of nature and that by certaine steppes and degrees For naturally euery man hath in him blindnes of minde and obstinacie or froward nes of heart yet so as with the blindnes and ig norance of minde are ioyned some remnants of the light of nature shewing vs what is good and euill Now the heart of man beeing exceedingly obstinate and peruerse carrieth him to commit sinnes euen against the light of nature and common conscience by practise of such sinnes the light of nature is extinguished and then commeth the reprobate mi◠〈◊〉 which iudgeth euill good and good euill after this follows the seared conscience in which there is no feeling or remorse and after this comes an exceeding greedines to all manner of sinne Eph. 4. 18. Rom. 1. 28. Here it may be demaunded how mens consciences shall accuse them in the day of iudgement if they be thus benummed and seared in this life Ansvver It is said Rev. 20. 12. that at the last iudgement all shall be brought before Christ and that the bookes then shall be opened among these bookes no doubt conscience is one Wherefore though a dead conscience in this life be as a closed or sealed booke because it doeth either little or nothing accuse yet after this life it shall be as a booke laide open because God shall inlighten it and so stirre it vp by his mightie power that it shall be able to reueale and discouer all the sinnes that a man euer committed Stirring conscience is that which doth sensibly either accuse or excuse And it hath soure differences The first which accuseth a man for doing euill This must needes be an euill conscience Because to accuse is not a property that belongs to it by creation but a defect that followeth after the fall And if the conscience which truely accuseth a man for his sinnes were a good conscience then the worst man that is might haue a good conscience which cannot be When the accusation of the conscience is more forcible and violent it is called a wounded or troubled conscience which though of it selfe it be not good nor any grace of God yet by the goodnes of God it serueth often to be an occasion or preparation to grace as a needle that drawes the threede into the cloath is some meanes whereby the cloath is sowed together The second is that which 〈◊〉 â—…th for doing well And it is to be found in them that are giuen to idolatrie and superstition As in the Church of Rome in which because mens consciences are insnared and intangled with humane traditions many are troubled for doing that which is good in it selfe or at the least a thing indifferent As for example let a priest omit to say masse to say his canonicall houres his conscience will accuse him therfore though the omitting of the canonicall houres and the idolatrous masse be indeede by Gods word no sinne The third is the conscience which excuseth for doing that which is euill This also is to be found in them that are giuen to idolatrie and superstition And there is a particular example hereof Ioh. 16. 2. Yea the time shall come that vvhosoeuer killeth you will thinke that he doth God good seruice Such is the conscience of Popish traytours in these daies that are neuer touched at all though they intend and enterprise horrible villanies and be put to death therefore The fourth is that which excuseth for well doing at some times and in some particular actions of carnall men VVhen Abimâ—…h had taken Sarai from Abraham God saide vnto him in a dreame I knovv that thou did 〈◊〉 this with an vpright minde Gen. 20. 6. This may be tearmed good conscience but is indeede otherwise For though it doe truly excuse in one particular action yet because the man in whome it is may be vnregenerate and as yet out of Christ and because it doth accuse in many other matters therefore it is no good conscience If all the vertues of naturall men are indeede beautifull sinnes and their righteousnes but a carnall righteousnes then the conscience also of a carnall man though it excuse him for well doing is but a carnall conscience CAP. IU Mans dutie touching conscience MAns dutie concerning conscience is twofold The first is if he want good conscience aboue all things to labour to obtaine it for it is not giuen by nature to any man but comes by grace For the obtaining of good conscience three things must be procured a preparation to good conscience the applying of the remedie the reformation of conscience In the preparation foure things are required The first is the knowledge of the lawe and the particular commaundements thereof whereby we are taught what is good what is badde what may be done and what may not be done The men of our daies that they may haue the right knowledge of the law must lay aside many erronious and foolish opinions which they hold flat against the true meaning of the law of God otherwise they can neuer be able to discerne betweene sinne and no sinne Their especiall and common opinions are these I. That they can loue God with all their hearts and their neighbours as themselues that they feare God aboue all and trust in him alone and that they euer did so II. That to rehearse the Lordes prayer the beleefe and 10. commaundements without vnderstanding of the words without affection is the true and whole worship of God III. That a man may seeke to wizzards and soothsayers without offences because God hath prouided a salue for euery sore IV. That to sweare by good things and in the way of truth cannot be a sinne V. That a man going about his ordinarie affaires at home or abroad on the sabbath day may as well serue God as they which heare all the sermons in the world VI. That religion and the practise thereof is nothing but an affected precisenes that couetousnes the roote of euill is nothing but worldlines that pride is nothing but a care of honestie and cleanlines that single fornication is nothing but the tricke of youth that swearing and blaspheming argue the couragious mind of a braue gentleman VII That a man may doe with his owne what he will and make as much of it as he can Hence arise all the frauds and badde practises in trafficke betweene man and man The second is the knowledge of the iudiciall sentence of the law which resolutely pronounceth that a curse is due to man for euery sinne Gal. 3. 10. Very few are resolued of the truth of this point and very few doe vnfainedly beleeue it because mens minds are possessed with a contrarie opinion that though they sinne against God yet they shall escape death and