The Souls Looking Glass 2, Tract 2 · Proposition 4
The bond of conſcience.
NOw we muſt look back unto the foure propoſitions which at the beginning I obſerved in the text I am upon;
1. That there is in every man a conſcience.
2. That the light which directeth conſcience is knowledge.
3. That the bond which bindeth conſcience is Gods law.
4. That the office of conſcience is to bear witneſſe, to accuſe or excuſe.
I have in the handling of theſe a little altered the method, and ſpake of the two firſt and the laſt. Now followeth the third, and that is conſciences bond, which is Gods law: which ſhew the work of the law written in their hearts, &c. It is onelyonly the work of Gods law that it beareth witneſſe of, that it accuſeth or excuſeth for:The bond of conſcience is Gods law. The law of God is conſciences bond. Nevertheleſſe we muſt here diſtinguiſh: The bonds of conſcience are either primarie & ſupreme, or ſecondarie and relative.
1. The primarie and ſupreme bond of conſcience is onelyonly Gods word and law: that onelyonly is the ſupreme bond of conſcience: There is one law-giver, Jam. 4.12.who is able to ſave or to deſtroy: who art thou that judgeſt another? that is, There is but one ſupreme law-giver to bind the conſciences of men, and that is God. And the reaſon is given, Becauſe it is God onelyonly who is able to ſave and to deſtroy. As if he had ſaid, God onelyonly hath power over life and death, either to ſave a man for ever, or deſtroy a man for ever, and to judge a man according to all that he hath done: and therefore he onelyonly can make laws to bind the conſciences of men.
2. Now the ſecondarie or relative bond of conſcience is, when others who have authoritie from God bind conſcience to this or that. I call this a relative bond, becauſe it is onelyonly in relation to the authoritie of God. For though men cannot challenge any doings or omiſſions contrarie to their law to be ſinnes, yet if they have authoritie from God to command any thing, then they become beams and parts of Gods law, and do by vertue of that bind a mans conſcience.
This relative bond of conſcience is twofold. Firſt, other men may bind our conſciences; as magiſtrates, and maſters, and parents: who though they cannot bind conſcience as they are men, yet when they have authoritie from God, their commands have Gods ſeals upon them, and do bind, I ſay, in relation to Gods law, which biddeth us obey them; Rom. 13.5. Ye muſt needs be ſubject, not onelyonly for wrath but alſo for conſcience ſake. The Apoſtle there ſpeaketh of Magiſtrates; and he telleth us that their laws bind our conſciences in relation to Gods, and therefore we muſt be ſubject unto them for conſcience ſake. Thus others may bind our conſciences. Secondly, we our ſelves may bind our own conſciences; and that is by vows which we make unto God, or by our promiſes which we lawfully make unto men. The vows which we freely make unto God, theſe bind conſcience to keep them: Numb. 30.4. the vow of a woman is called the bond wherewith ſhe hath bound her ſoul. Mark; ſhe bindeth her ſoul and her conſcience with it. So the promiſes which we lawfully make unto men, theſe alſo bind conſcience: For though before we promiſe it was in our own power, yet when we have promiſed we have bound our own conſciences to the performance, becauſe there is Gods ſeal upon it; Gods law commandeth us to be true of our words. Theſe are relative bonds, bonds onelyonly in relation to Gods law: Gods law is ſtill the ſupreme bond of conſcience. I will handle that firſt.
The law of God the prime bond of conſcience.I. The law of God whereby he willeth and commandeth and forbiddeth this or that in his word, this is the main bond of conſcience: When this bindeth it, nothing elſe can looſe it; and contrary, if this looſe it, nothing elſe can bind it. It ſo bindeth conſcience as the obſerving or violating of it is that which maketh conſcience clear or guilty before God. This is it which maketh a man a debtour;Rom. 1.14. I am a debtour, ſaith Paul, both to the Grecians and to the Barbarians: that is, I am bound in conſcience by Gods command to preach the Goſpel unto both. This is it that denominateth a man to be bound:Acts 20.22. I go bound in the ſpirit unto Jeruſalem; that is, I knowing it to be Gods will am bound in conſcience to go. This is that which layeth a neceſſity upon a man; A neceſsity is laid upon me to preach; 1. Cor. 9.16.i. I am bound in conſcience by Gods word ſo to do. This is that which layeth a kind of enforcement upon men;Acts 4.20. We cannot but ſpeak the things which we have ſeen and heard; that is, If we ſhould not, our conſciences would flie in our faces: We are bound by Gods will to do ſo, and our conſciences lay a charge upon us that we cannot go againſt it. The onelyonly will and word of almighty God is that which ſupremely bindeth conſcience.
1. Becauſe God onelyonly knoweth the heart; he ſeeth our thoughts,Reaſons and he onelyonly can reach to the ſecrets of our ſpirits; and therefore he onelyonly can bind our conſcience. For who elſe can tell whether we make conſcience of a thing yea or no? perhaps we do, perhaps we do not. Nor man nor angel can tell certainly: but God knoweth certainly, …nd he onelyonly; and therefore he onelyonly …an bind our conſciences. When the Lord doth command or forbid, the conſcience is privy that God ſeeth it; and herefore now it is bound. The word of God is quick and powerfull; Heb. 4.12.it pierceth even to the dividing aſunder of ſoul and ſpirit, and is a diſcerner of the thoughts and intents of the heart. This bindeth a mans thoughts and intentions; he cannot be free in theſe things: and the reaſon is given by the Apoſtle;verſ. 13. All things are naked and open to the eyes of him with whom we have to do. As if he had ſaid, We are conſcious of Gods all-ſeeing power; he ſeeth our hearts and our thoughts and all that is in us: and therefore his word doth bind us, yea it bindeth all our ſecrets: we cannot think a vain thought but our conſcience will crie guiltie before God, becauſe our conſcience doth know that God knoweth all. Beſides, the conſcience cannot fear any law but onelyonly Gods law. Ye know when conſcience is once in a doubt, it is fearfull, and beginneth to ask queſtions with it ſelf, May I do this? or may I not do it? 1. Cor. 10.27.asking no queſtions for conſcience ſake. The conſcience when it doubteth uſeth to ask queſtions. Now this ſuppoſeth the lawgiver to be able to ſee it: otherwiſe the conſcience would not be thus afraid, if it were onelyonly the commandment of a creature, that could not ſearch the heart. So that here ye ſee one reaſon why Gods law is the ſupreme bond of conſcience; Becauſe no eye can ſee it but Gods.
2. Becauſe God onelyonly hath power over conſcience: It is his commandment onelyonly that maketh any thing ſinne or not ſinne unto us. Auguſtine defineth ſinne to be A thought, or word, or deed, or lust againſt the commandment of God. Pſal. 51.4.Againſt thee, againſt thee onelyonly have I ſinned, ſaith David. He ſaith he had ſinned onelyonly againſt God. Why? you will ſay, he ſinned alſo againſt man: Did not he commit adulterie? that was a ſin againſt Bathſheba: and murder? that was a ſin againſt Vriah. True, he ſinned againſt man relatively, in relation to the commandment which ſaith, Thou ſhalt not injure thy neighbour: but primarily and principally the ſinne was againſt God. Conſcience is like the kings ſervant, whom none can arreſt or attach without leave from the king: ſo no man can bind conſcience without leave had from God: for conſcience is onelyonly ſubject to his power: he onelyonly hath power over conſcience.
3. Becauſe conſcience is Gods book. Now no creature can adde to Gods book or diminiſh from it. Ye may remember that dreadfull anathema at the end of Gods book;Rev. 22.18, 19. If any man ſhall adde to this book, God ſhall adde to him the plagues that are written in this book: And if any man ſhall diminiſh from this book, God ſhall take away his part out of the book of life. Now conſcience is alſo Gods book wherein his law is written. Nay, conſcience is called Gods law: For it is ſaid,Rom. 2.14. that when the Gentiles which have not the law do the things conteined in the law, they having not the law are a law unto themſelves: that is, Their conſcience is Gods law unto them. Like as the Bible conteineth Gods law for us Chriſtians, ſo did their conſciences contein the law of God to them: yea, to us Chriſtians much rather: For we are not to let Gods law be written onelyonly in our Bibles, but we muſt get it written in our conſciences: our conſciences are to be Gods books wherein his laws are to be written. And therefore if it be a ſinne to adde a new law in the materiall book to bind men, then it muſt needs be a ſinne for any creature to put a new law into conſcience, which is the ſpirituall book of God. It is God onelyonly who can write laws in this book: his book is above all the laws in the world; and none but God can put in and put out: and therefore none but he can bind conſcience. I ſpeak ſtill of this abſolute, & ſupreme bond of conſcience: For Magiſtrates may bind relatively; but not as they are their laws, but by the law of God before made. Thus ye ſee the neceſſity of this truth, That Gods law is the abſolute and ſupreme bond of conſcience.
Vſes.
Vſe 1 1. This ſerveth to direct Miniſters how to convince the conſciences of their people. If Miniſters deſire to work upon their hearers, they muſt ſpeak to the conſcience; they muſt ſhew them Gods authority, that it is Gods will and Gods command. Tell conſcience never ſo much, that we ſhould do thus or thus upon other grounds and inducements, it ſtarteth not at that, except it be convinced by the word of God that it is Gods will, the commandment of the great God of heaven, the God of the ſpirits of all fleſh, who will look for our obedience: This maketh conſcience to ſtartle, this affecteth it and bindeth it. St Paul when he ſaid that he approved himſelf and his preaching to mens conſciences, 2. Cor. 4.2.what followeth? If our Goſpel be hid, it is hid to them that periſh, &c. As if he had ſaid, This maketh all the world to ſtartle, except they be reprobates and men delivered over to Satan. It is eaſie to ſee what miniſterie affecteth moſt and doeth the moſt good in the hearts of the people, namely that which bringeth the cleareſt voice of Gods Spirit calling to obedience and binding the conſcience. They can heare with eaſe and great pleaſure the ſermons of thoſe whoſe doctrines are ſtuffed with humane diſcourſes. Learning and policie never pierce conſcience. Nay, let carnall preachers preach never ſo much againſt peoples ſinnes, they can make a ſport of it, though they heare their ſinnes with humane learning declaimed againſt. When the preacher doth not clearly preach the Lords voice, though he rip up ſinne, yet if it be not in the demonſtration of the Spirit of God, and ſhewing his clear authority, the heart will not be affected. Conſcience knoweth when it is bound, and when it is but dallied and jeſted with: And therefore if Miniſters deſire to have their miniſterie work upon the hearts of their people, they muſt ſhew them Gods authority, and confirm it by his word, and let them ſee that it is the commandment of the Lord, that which will one day judge them. Let him know, 1. Cor. 14.37.ſaith Paul, that the things that I write are the commandments of the Lord. It is the Lord of heaven and earth that biddeth thee yield, and commandeth thee to give over thy baſe luſts: It is he in whoſe hands thy breath is; thou hadſt beſt be obedient. I tell thee, thy conſcience obſerveth it; and if thou wilt not obey, it will rore like the roring of the ſea one day againſt thee, and ſting thee like a ſcorpion. The things that thou heareſt, know thou that they are the commandments of God: and if thou diſobey, thou doſt diſobey not men but God.
Vſe 2 2. Is it ſo that the word of God onelyonly is the ſupreme bond of conſcience? Then this teacheth us to have an eye to Gods word in that which we do, if we would ſatisfie conſcience. I ſay, have an eye to Gods word: not onelyonly to do that which it may be is in Gods word; conſcience counteth that to be nothing: but to have an eye to Gods word. Conſcience will not be ſatisfied with any obedience that we do if we have not an eye to Gods word. Whatever we have an eye to beſides, conſcience knoweth it is nothing, if in all we have not an eye to the commandment of God: Though we do obey it, conſcience looketh upon it as if we did not obey it. It is onelyonly Gods commandment and authority that bindeth conſcience: and therefore nothing ſatisfieth conſcience unleſſe we have an eye unto that. If we do not aim at Gods will in doing what we do, conſcience counteth our obedience as no obedience at all. As for example; Ye that are husbands, ye love your wives: but is it becauſe God commandeth it? It may be ye love them becauſe they love you, or becauſe your affections are to them: Alas, this is nothing: Pagans and reprobates can do ſo. But do ye aim at the doing of Gods will, who commandeth you? O ſay you, The Lord doth command me, and I do it. What of that? Do ye look at his commandment when ye do it? If not; be humbled, and know ye muſt get grace to do ſo, or ye are not obedient to God, neither will conſcience ſet it down for obedience. Ye that are ſervants, ye ſerve your maſters: but do ye aim at Gods will? thus, O the Lord hath commanded me to be faithfull and painfull in my ſervice. Doth your ſoul look to this? It may be ye ſerve them becauſe they are kind, and becauſe they pay you your wages, and the like: This is nothing to conſcience: conſcience looketh at the commandment of God; and if your ſouls do not aim at the commandment of God, it wil not ſatisfie conſcience. Ye that are neighbours, it may be ye love one another, and be friends one with another: but doth your ſoul look at Gods commandment? is it becauſe God hath commanded us to love one another? People ſeldome aim at God in theſe caſes: They are friends with their neighbours: why? Their neighbours are friends with them. But they do not trouble their thoughts to aim at Gods commandment in it. Let me tell you; Conſcience will not count this obedience: For conſcience feeleth no bond but Gods word: and if ye do not look at that, it is no obedience with conſcience; conſcience will never acquit you or abſolve you for this; it accounteth of this obedience as no obedience at all. See 1. Cor. 10.25. and ſo forward. There the Apoſtle handling that queſtion of conſcience, at laſt concludeth, Whether ye eat or drink or whatſoever ye do, do all to the glory of God, verſ. 31. Let your hearts look at that, and aim at that; in whatſoever ye do ſtill look at God: all is loſt with conſcience elſe. Though ye eat never ſo ſoberly, and drink never ſo moderately, pray never ſo duly, conſcience counteth it all nothing if ye do not look at God: It is God onelyonly & his word that doth bind it; and it will never give a diſcharge except your hearts look at him.
Vſe 3 3. This ſerveth to confute our Antinomiſts, ſuch as ſay the law of God bindeth not the conſcience of the regenerate. Ye ſee here that the law of God bindeth the conſcience: and therefore if the regenerate have any conſcience at all, (as certainly they have the beſt conſcience of all men) then it muſt needs bind their conſcience.From what Chriſtians are freed. We confeſſe the conſcience of the regenerate is freed from many things by Chriſt. Firſt, it is freed from the yoke and bondage of the ceremoniall law, Gal. 5.1. Stand faſt in the libertie wherewith Chriſt hath made us free, and be not entangled with the yoke of bondage. Everie mans conſcience is freed from that yoke of the ceremoniall law, becauſe it ended in Chriſt. Secondly, the conſcience of the regenerate is freed from ſeeking juſtification by the deeds of the law. Indeed the firſt covenant was by the works of the law; He that doeth them ſhall live in them: But the ſecond covenant ſpeaketh better things; He that believeth ſhall be ſaved. It is true, if God had not ſent his Sonne, we muſt have ſought juſtification by the works of the law: Though it were impoſſible to find it by reaſon of our ſinnes, yet conſcience was bound that way. But now that Chriſt Jeſus hath ſealed up a new covenant in his own bloud, conſcience is freed from that former: Rom. 3.28. Therefore we conclude, that a man is juſtified by faith without the deeds of the law. For though juſtifying faith never be without the ſincere doing of the law, yet the deeds of the law have no influence into juſtification: Conſcience is freed from ſeeking juſtification thereby. Thirdly, the conſcience of the regenerate is freed from the rigour of the law. They are bound in conſcience to uſe the law as a rule of their life, and in ſinceritie to obey it; but are not bound by the goſpel to the rigour of it: that they are freed from;Rom. 6.14. and ſo they are not under the law but under grace. I grant that all carnall people, who are yet out of Chriſt, do all lie under the rigour of the law: and as long as they ſubmit not to Jeſus Chriſt, nor get into him, they are bound in conſcience to keep it, though they cannot: They cannot ſinne in one tittle, but conſcience will condemne them before God. They ſhall be condemned for every vain thought, for every idle word, for every the leaſt ſinne, for every the leaſt luſt, for any the leaſt omiſſion of good. They lie under the rigour of the law, and they are bound in conſcience to keep it, and they ſhall be countable for every tranſgreſſion, becauſe they are under the law. But the conſcience of the regenerate is free from this rigour, becauſe they are under grace, and therefore they are delivered from the law: Rom. 7.6.The Lord hath delivered them by the body of Chriſt; and therefore they are not bound by the goſpel to all that obedience that the law in rigour requireth. Fourthly, the conſcience of the regenerate is freed from the curſe of the morall law. For though the law doth condemn, yet their conſcience needeth not fear it, becauſe they are in Chriſt: There is no condemnation to thoſe that are in Chriſt Jeſus, Rom. 8.1.which walk not after the fleſh but after the ſpirit. Indeed thoſe that are not regenerate, not ingraffed into Chriſt, they are ſtill in the mouth of the gunſhot: the law doth condemn them, and they have no ſhelter, and their conſcience is bound by it; and they ſhall find one day that by it their conſcience will condemne them to hell. It may be now for the preſent their conſcience is quiet, and they choke it, and ſo it letteth them alone: yet they are condemned in conſcience, and one day they ſhall find it. But the regenerate are by Chriſt freed in conſcience from all this condemnation. Thus farre we grant.
But the AntinomiſtsAntinomiſts. and I know not what Marcionites would have more. They cannot abide to heare that a regenerate perſon is bound to any ſincere obedience to Gods law as the rule of their life: They crie out againſt the morall law as once the Babylonians did againſt Jeruſalem, Down with it, down with it, even to the ground: O ye do not preach Chriſt if ye talk of the law. Beloved, theſe are drunken opinions, fitter to be preached among drunkards and Epicures and monſters then among the peculiar ones of God. The law of God doth bind the conſcience of all the people of God, ſo that they are bound to make it a rule of life. Nay, the Scripture calleth it Chriſts bond whereby he bindeth his people to him:Pſal. 2.1, 2, 3. The kings of the earth ſet themſelves, and the rulers take counſel together againſt the Lord and againſt his Anointed, ſaying, Let us break their bonds, and caſt away their cords from us. Tuſh, we will not be tied by his laws, nor be ſo preciſely ſtrait-laced with ſuch commandments as theſe. Here the laws of the Lord are called bonds and cords: Gods people are bound to him by them: But the wicked they ſtand out and refuſe to be bound. Now if the law be called a bond, I pray what bond is it, but of conſcience? It is not a bond like a priſoners fetters, to be put about their legs: This is a ſpirituall bond, that bindeth the conſcience. But let me prove it to you by arguments. There be ſundrie arguments to prove it.
Arguments, That Gods law bindeth the conſcience of the regenerate.Arg. 1 Firſt, That which hath power to ſay to the conſcience of the regenerate, This is thy dutie, and this muſt be done, that bindeth the conſcience: But the law of God hath power to ſay thus to the conſcience, This is your dutie. Who can tell better then Chriſt? When ye have done all theſe things that are commanded you, Luke 17.10.ſay, We are unprofitable ſervants; we have done that which was our dutie to do. Mark; He ſpeaketh of Gods law, things commanded: now the law is nothing elſe but a catalogue of thoſe things that God hath commanded us. When ye have done all theſe things, ſaith our Saviour, know it is your dutie. Here ye ſee the law hath power to ſay to the conſcience, This is your dutie. But ye will object, We are under faith; and do ye tell us of law? I anſwer, as Chryſoſtome anſwereth out of Paul,Rom. 3.31. Do we then make void the law through faith? God forbid: Yea, we eſtabliſh the law. See how the Apoſtle doth abhorre this thought: God forbid, ſaith he. As if he had ſaid, Farre be it from me to teach ſuch an abominable doctrine: No, no; we eſtabliſh the law. Heare what Chriſt ſaith himſelf, Think not that I am come to deſtroy the law: I am not come to deſtroy, but to fulfill it. O thought ſome, If we believe in Chriſt, then we hope we ſhall have done with the law. No, no, ſaith Chriſt; ye ſhall as ſoon pull the heavens and the earth out of their place as diſannull one tittle of the law.
Arg. 2 Secondly, That which hath this authoritie that the breach of it is a ſinne, bindeth conſcience: but the law hath this authoritie, that neither regenerate nor unregenerate can tranſgreſſe it but they ſinne: therefore the law bindeth their conſciences. For the regenerate and all are bound in conſcience to take heed of ſinne:1. John 3.4. Whoſoever committeth ſinne tranſgreſſeth alſo the law. David was a regenerate man; yet when he had defiled Bathſheba, I have ſinned, ſaith he. Joſeph was a regenerate man; yet confeſſeth, if he ſhould tranſgreſſe the Lords commandment, he ſhould ſinne: How ſhall I do this great wickedneſſe, and ſo ſinne againſt God? But ye will object, This is old teſtament. What of that? I hope you will not take up the old damned hereſie again of the Cerdonians, and Cainites, and Apellites, and Manichees, and Severians, and other ſuch curſed hereticks condemned by the Church of God: Their hereſie was, To hedge out the regenerate from the old teſtament. And St Auguſtine proved it againſt them, That the morall law of God was ever the rule of obedience, and ſhall ſo continue with the goſpel to the end of the world; and every tranſgreſſion thereof is ſinne. The breach of the ceremoniall law was a ſinne once; but now it is not: becauſe once it bound the conſcience; now it doth not: But the breach of the morall law is ſtill ſinne: therefore ſtill it bindeth the conſcience. Do ye not remember what St James ſaith now under the Goſpel? he preſſeth it yet on mens conſciences: He that ſaid, Jam. 2.11.Do not commit adultery, ſaid alſo, Do not kill. Now though thou commit no adultery, yet if thou kill, thou art become a tranſgreſſour of the law. And though ye may call it a law of liberty in what ſenſe ye pleaſe, yet he telleth you, Ye had beſt look to your words and deeds: for ye muſt be judged by this law of liberty: So ſpeak ye and ſo do as they that ſhall be judged by the law of liberty.
Arg. 3 Thirdly, That which being obſerved doth cauſe the conſcience of the regenerate to excuſe, and being tranſgreſſed to accuſe, that bindeth their conſcience: (For what elſe do you make binding of conſcience but this?) But the law of God being obſerved doth cauſe the conſcience to excuſe; being tranſgreſſed, to accuſe; In many things we ſinne all, ſaith the Apoſtle. Mark; Our conſciences do accuſe us: as we do ſinne in many things, ſo our conſciences do accuſe us when we do ſo. I am a ſinfull man, ſaith St Peter, Luke 5.8. His conſcience did accuſe him of ſinne.
Arg. 4 Fourthly, That which is the condition of Gods covenant of grace bindeth the conſcience, yea of the regenerate: but ſincere obedience to Gods law is a condition of Gods covenant of grace. See Luke 1.72. To remember his holy covenant, and the oath that he ſware that he would give us, That being delivered out of the hands of our enemies we might ſerve him without fear in holineſſe and righteouſneſſe before him all the dayes of our life. Mark; Sincere and univerſall obedience is a condition of the covenant of grace, not onelyonly for a manifeſtation to our ſelves that we are truly juſtified; as theſe upſtart patritians do hold: but it is the condition of the covenant of grace. Every covenant hath its conditions annexed; and therefore it is called the book of the covenant, Exod. 24.7. the words of the covenant, Exod. 34.28. the tables of the covenant, Deut. 9.11. The reaſon is this; Becauſe when a covenant is made, the conditions are put into a book or a table and expreſſed in words. OnelyOnly here is the difference between the firſt covenant of works and the ſecond covenant of grace: Both have conditions; but here, I ſay, is the difference; In the one grace giveth the covenant, and grace giveth the condition of the covenant; but a condition is annexed though: Now hence we may argue, (and none but enemies to the Goſpel can denie it) If the covenant of grace do bind a mans conſcience, then certainly the condition of the covenant bindeth a mans conſcience too: But the covenant of grace bindeth the conſcience of the regenerate; and therefore the condition of it bindeth. If you ask, What is this to obedience? the anſwer is, That obedience is the condition of the covenant of grace, as the forenamed Scripture expreſſeth, Luke … 72. Thus ye ſee the law of God bindeth the conſcience of all the regenerate. This is the third uſe.
Vſe 4 4. Hath the word of God ſupreme power to bind conſcience? Then hence we may learn, that no creature can diſpenſe with it, nor free conſcience from guilt when a man tranſgreſſeth the word. What a damned uſurpation is it in the Pope to offer to diſpenſe? The Canoniſts ſay he may diſpenſe de praceptis veteris & novi teſtamenti. (They are their own words.) he may diſpenſe with the commandments of the old and new teſtament. He diſpenſed with king Henry the eighth, and undertook to free his conſcience from guilt though he married his own brothers wife.Azorius the Jeſuite reports it. Gregorie the ſecond undertook to free ſubjects from being bound in their conſciences to keep their oathes of allegeance to Leo the Emperour. O theſe are damned aſpirings; and they plainly declare him to be Antichriſt, who exalteth himſelf in this manner. The word of God is the ſupreme binder of conſcience: And therefore not all the Angels in heaven can diſpenſe with one idle word.Pſal. 119.89. For ever, O Lord, thy word is ſettled in heaven. Gods word is ſettled for ever in heaven, and therefore ye may aſſoon remove the heaven from its place as one tittle of the word from binding conſcience. Doth the word ſay thus or thus? thou hadſt beſt do it: If thou wilt not, all the whole world cannot help thee; thy conſcience will condemne thee at the day of judgement without remedie. Hath the word convinced thee of thy ſinnes, and made thy conſcience ſay, I am a ſinner, and am guiltie before God? I tell thee then, Thy conſcience is bound, and all the world cannot looſe it. But haſt thou been humbled and emptied of thy ſelf, and doth the word pronounce pardon of thy ſinnes in Chriſts name, that thy conſcience can ſay, The Lord ſpeaketh peace to my ſoul? I tell thee, Thou art looſed, and nor hell nor devil nor ſinne nor fleſh nor any thing can bind thee. Ye may ſee the power of Gods word in that ſpeech of our Saviour, Whatſoever ye ſhall bind on earth ſhall be bound in heaven, Matth. 18.18. That is, My word which ye preach is of that nature, that if that looſe your conſcience, it is looſed indeed, and nothing can bind it; if that do bind it, it is bound ſoundly indeed, and nothing can looſe it. O this is a terrour to the wicked! Doth the word of God ſay,Prov. 29.1. He that hardneth his neck, being often rebuked, ſhall ſuddenly be deſtroyed, and cannot be cured? O fear and tremble ye that harden your necks againſt the reproofs of the Almightie: his word bindeth over your conſciences to Chriſts barre. Doth the word ſay Whoremongers and adulterers God will judge? If thou beeſt ſuch an one, thy conſcience is bound with this word, and it will apply it to the ſoul before the tribunal-ſeat of Chriſt. Doth the word crie out againſt any of thy courſes? thy conſcience is bound as with chains, and it is not all thy vain hopes and excuſes can looſe thee. Again, this is comfort to the godly: Gods word is the ſupreme binder of conſcience. O ye bleſſed of the Lord, the word of God tieth ſuch a faſt knot to your comforts that all hell cannot open it with their teeth: The word of the Lord Jeſus is with your, who hath the key of David, that openeth and no man ſhutteth, and ſhutteth and no man openeth. Yea, but ſayeſt thou, My ſinnes are againſt me: What then? mark what the word ſaith, We have an Advocate with the Father: Thy conſcience is bound to believe that. Yea, but I have a very naughtie heart, and I cannot tell what to do with it: Mark what the word ſaith; Believe in the Lord Jeſus, and thou ſhalt be ſaved: This bindeth thy conſcience. But I offend dayly: Mark ſtill what the word ſaith; Chriſt bringeth in everlaſting righteouſneſſe. Dan. 9.24.If thou beeſt unworthy to day, there is righteouſneſſe for thee to day; if unworthy to morrow, there is righteouſneſſe for thee to morrow; if unworthy for ever, there is righteouſneſſe for thee for ever. This is Gods word, and thy portion; this bindeth thy conſcience to lay hold on it. But I have abundantly ſinned: What ſaith Chriſts word? I will abundantly pardon. O what comfort is this to every poore ſoul which the Lord Jeſus hath humbled! His word is the ſupreme binder of conſcience, above the law, above juſtice, above threatnings, above all the world beſides. His promiſing word is the ſupreme binder of thy conſcience, if thou beeſt one of Chriſts: And therefore fear not; onelyonly believe, and be thankfull, and give glory to God. This is the childrens bread; no ſtranger can intermeddle with it.
The ſecondary bond of conſcience.
YE have heard that the bonds of conſcience are of two ſorts: Firſt, there is a ſupreme bond of conſcience, and that is Gods word: of which I have already ſpoken. Secondly, there is a relative bond of conſcience, which bindeth conſcience indeed, but it is onelyonly in relation to Gods word, becauſe Gods word putteth authority upon it. And this latter is alſo of two ſorts: 1. Others may bind conſcience; 2. We our ſelves may bind our own conſciences.
I. Others may bind our conſciences.
I. Others may bind our conſciences, namely, when they have authority conferred upon them from God, & ſo their laws and commands receive vigour and force from Gods laws. Thus the laws and commands of Magiſtrates bind the conſcience of People; of Parents bind the conſcience of Children; of Maſters bind the conſcience of Servants: For though they do not bind conſcience as they are the commandments of men, yet having Gods ſeal and authority upon them they do. I will ſet down ſome concluſions whereby ye may know how farre the laws and commandments of others bind or not bind conſcience.
1. Concluſion.
1. Magiſtrates have power to command us. Let every ſoul be ſubject to the higher powers: for there is no power but of God; and the powers that be are ordained of God, Rom. 13.1. That chapter doth moſt clearly prove this concluſion unto us.
Out of the firſt part of the chapter we learn, 1. That Magiſtrates have power and authority to make laws, and to eſtabliſh orders among men; and therefore they are called powers: 2. We learn that theſe laws of Magiſtrates receive ſtrength and force from the law of God: For the powers that be are ordained of God, ſaith the text. 3. Thoſe laws made by the Magiſtrate and confirmed by God have power to bind conſcience, verſ. 5. Wherefore we muſt be ſubject not onelyonly becauſe of wrath but alſo for conſcience ſake. And the violating of them is ſinne. When their authority is confirmed by God, we cannot reſiſt them but we reſiſt the ordinance of God, ſaith the Apoſtle: nay, we may pull condemnation upon us if we do; They that reſiſt ſhall receive to themſelves condemnation, verſ. 2. So that this firſt concluſion telleth us what laws of men are to be obeyed; viz. 1. Such as do virtually flow from Gods word, though not expreſſely commanded in it; 2. Such as are good and wholeſome and profitable for the common-wealth: Theſe though they are not particularly commanded in Gods word, yet are they by virtue of it injoyned: and therefore to neglect them and be diſobedient unto them, is to neglect and be diſobedient to God. Again, ſo farre onelyonly are they to be obeyed (ſo farre onelyonly, I ſay) as they virtually do flow from Gods word: for ſo farre onelyonly they receive force from Gods law. This is the firſt concluſion.
2. Concluſion.
2. The commandments of Magiſtrates and thoſe that are in authoritie loſe their power of binding the conſcience in foure caſes:
1. When they command that which though in it ſelf it be not ſimply and abſolutely ſinfull and unlawfull, yet it doth put us upon a neceſſity of ſinning: As for example, If a Magiſtrate command ſingle life to all Miniſters, this thing is not in it ſelf ſimply unlawfull, (for it is lawfull to marry, and it is lawfull not to marry) yet this commandment is unlawfull, becauſe it would put Miniſters upon a neceſſity of ſinning: The reaſon is, becauſe all have not this power. And therefore ſuch a commandment as this would not bind conſcience: For the conſcience cannot be bound to impurity, or an apparent danger of impurity: and therefore though the thing be not ſimply unlawfull, yet the commandment is ſimply unlawfull, and doth not bind conſcience. The Apoſtle maketh ſuch a commandment to argue a ſeared conſcience in the commander: and therefore none but a ſeared conſcience can think it is bound by it, 1. Tim. 4.2, 3.
2. The commandments of Magiſtrates loſe their power of binding the conſcience when they command things that are unlawfull in themſelves and contrary to the word of God. In this caſe they do not bind conſcience, becauſe Gods ſeal is not on them. We have an example of this in the three bleſſed children;Dan. 3.16. Who when the king commanded them to worſhip the image that he had ſet up, they did not conceive themſelves bound in conſcience to obey: they would rather ſuffer torment then obey it. So alſo Daniel, when he was commanded not to ask any petition of God for thirty dayes ſpace, but onelyonly of the king, Daniel did not conceive himſelf bound in conſcience, nay he choſe rather to be caſt into the den of lions then obey.Dan. 6.16. In this caſe the anſwer of the Apoſtles is neceſſarie; who when they were commanded not to preach any more in the name of the Lord Jeſus, thus they anſwered, Whether it be right in the ſight of God to obey men rather then God, judge ye.
3. When mens laws and commands overthrow the libertie of Chriſtianitie, that Chriſtian libertie which Chriſt hath purchaſed for us, then they loſe their power of binding the conſcience. But here I muſt tell you of a caution; viz. That this libertie may be conſidered in a double reſpect: 1. In regard of it ſelf, the libertie it ſelf; 2. In regard of the exerciſe or uſe of this libertie. Now there is a very great difference between theſe two conſiderations; as there is a great difference between a mans having a ſword and a mans wearing a ſword. The Magiſtrate may reſtrain a man from wearing a ſword at ſuch or ſuch a time, though he do not take his ſword from him: ſo there is difference between the having our libertie and the uſing our libertie. There is a libertie purchaſed for Gods children, whereby all things are become lawfull unto them: All things are lawfull unto me, ſaith Paul 1. Cor. 6.12. and there is nothing evil in it ſelf: Rom. 14.14.(he ſpeaketh of indifferent things.) Gods children are freed from the obſervation of meats, and drinks, and times, and garments. Now whatſoever commandment is made by the Magiſtrate contrarie to this libertie doth not bind conſcience: for nothing can bind conſcience when Chriſt doth looſe it: Yet there may be a reſtraint of the uſe of this libertie: as for example, the Magiſtrate may command us to forbear ſome kinds of meats at ſome certain times; and ſo alſo for garments, and the like: namely, when the doctrine about meats and drinks and garments is pure. And therefore in ſuch a caſe the command of the Magiſtrate bindeth the conſcience; otherwiſe not.
4. When they command things indifferent to be abſolutely neceſſarie, to make them idolatrous or ſuperſtitious, then in this caſe they are unlawfull and bind not the conſcience to obey them. But when are they idolatrous? I anſwer; 1. When they are commanded either as abſolutely neceſſarie to Chriſtianitie, to the very being of religion and the worſhip of God, and with as much neceſſitie as holineſſe it ſelf, then they are made ſuperſtitious and idolatrous: And in this caſe the caveat of St John is ſtrongly to be kept, Babes, 1. John 5.21.keep your ſelves from idoles. 2. When they are commanded as things meritorious, as pleaſing to God for themſelves, and to merit of him, then they are idolatrous. 3. When they are commanded for the ſubſtantiall perfection of religion, as though religion were imperfect without them, then they are made idolatrous, and loſe their virtue of binding the conſcience. But all ſuch commands of things that are indifferent, which are commanded without reſpect to make them idolatrous, they may be obeyed. This is our ſecond concluſion.
3. Concluſion.
3. Thoſe laws and commandments of Magiſtrates which want the authoritie of Gods law to confirm them (and therefore bind not the conſcience) ought not to be diſobeyed for all that with ſcandal or contempt and by unreverent ſlighting or deſpiſing the Magiſtrate or his laws. He muſt be acknowledged a Magiſtrate under God for all that: 1. Tim. 2.1, 2. I exhort that ſupplications be made for Kings and thoſe that are in authoritie. He ſpeaketh there of heathen Kings; yet he calleth them Kings, and ſaith they have authoritie; and we ought to pray for them: and therefore how much more when Kings and Magiſtrates ſubſcribe to Chriſtian religion? Nay, though they command that which is utterly unlawfull, we muſt not riſe up againſt them: for if we do, we riſe up againſt God. We muſt obey them one way or other, either actively or paſſively: When they command that which is lawfull for us to do, we muſt obey them by doing: when they command that which is unlawfull for us to do, & threaten puniſhment, then we cannot actively obey them by doing, becauſe they command againſt God; yet we muſt paſſively obey by ſuffering and ſubmitting to their penalties, becauſe the Lord hath given them authority over us. This is our third concluſion.
4. Concluſion.
4. Thoſe laws of Magiſtrates which by Gods law do not bind conſcience, do yet in matter of ſcandal bind us to obedience. If the Magiſtrate ſhall command any thing beyond his power to command yet not unlawfull for us to do, though ſuch a command do not bind to obedience in caſe of conſcience, yet in caſe of ſcandal it doth. Thus Chriſt was content to pay tribute though he needed not to have done it: The children, ſaith he, are free: Matth. 17.27.nevertheleſſe, leſt he ſhould offend the Magiſtrate, he did pay it. I will put an example of another nature: In a private wrong, though we are not expreſſely bound to it, yet rather then ſcandalouſly to contend, conſcience doth bind us to yield. Needed Abraham to have condeſcended ſo farre unto Lot as to let him take his choice before him? No, rather then ſcandal of religion ſhould ariſe, ye may reade that he did it. Thus I have briefly made it manifeſt how farre the commands of the Magiſtrate do not bind conſcience, and how farre they do.
Objections.
Obj. 1 1. But it may be objected; Conſcience hath onelyonly relation to God.
Anſw.I anſwer, It is true, as the ſupreme and abſolute binder of conſcience: but it hath a relation alſo unto men in the ſecond place, inasmuch as God puteth upon men ſuch terms as conſcience hath relation to, Acts 24.16. Herein I have alwayes endevoured my ſelf, to have alwayes a clear conſcience both towards God and towards men. Mark; Conſcience hath relation to both: For though it have its main relation to God and his word, yet in him it hath relation unto men.
Obj. 2 2. Again it may be replied; The Magiſtrates do not undertake, nor can they, to meddle with mens inviſible ſpirits; for they are not able to ſee whether the ſpirit of man be obedient or no: and therefore how do their laws bind us in conſcience. The Magiſtrate onelyonly looketh at the bodie: mens thoughts and affections and conſciences are naked onelyonly to God.
It is true,Anſw. the Magiſtrate doth not undertake but onelyonly to bind the outward man: nevertheleſſe the conſcience of the ſubject feeleth it ſelf to be bound to obedience under pain of ſinning againſt God, who giveth this generall precept, Submit your ſelves to every ordinance of man for the Lords ſake, to the King, &c.1. Pet. 2.13. The conſcience feeleth this, and ſo it cometh to be bound.
Obj. 3 3. Again it may be replied; The conſcience is not bound but onelyonly by way of religion. If I make conſcience of a thing, then I make a matter of religion of it: but what religion is there in the commandments of Magiſtrates? ſuppoſe the Magiſtrate commandeth us to get our armour in readineſſe, to mend our high-wayes, to moderate expenſes at nuptials, or the like; theſe are civil things and not religious, and therefore how can they bind conſcience? We make conſcience onelyonly of religion and the worſhip of God.
…nſw.Such laws do not bind conſcience under the name of religion, but under the name of civil diſcipline. And again, though they do not bind conſcience per ſe and immediately, yet they do per aliud and as ſubjoyned to an higher law. For though the breach of ſuch laws be onelyonly a civil fault in it ſelf, yet in another reſpect it may be a morall ſinne, if the powers that are ordained of God be neglected and diſobeyed. And therefore though the conſcience do not regard civil laws as they are civil; neither do we make conſcience of them as they are civil: yet as they are made by the miniſter of God, & backed by his authoritie which the Lord hath ſet on them, ſo they do take hold of conſcience; and not to perform them is contrarie to juſtice and charitie and the profit & ſafetie of the commonwealth, and ſo a ſinne.
Vſes.
Vſe 1 1. This confuteth the Anabaptiſts, who denie that any obedience is to be given to the ſecular power. Ye ſee here that the laws of Magiſtrates have Gods ſeal upon them; and therefore we muſt yield obedience unto them: for they bind in conſcience. Again, this confuteth the Papiſts, who teach that their Popes laws and commandments are of ſupreme authoritie, and require equall ſubmiſſion of ſpirit with Gods laws: and alſo that the omiſſion of them is death and damnation. Our doctrine and religion goeth between both: For we teach that Gods authoritie is onelyonly ſupreme, and that he onelyonly can make laws under pain of death and damnation; and that the authoritie of Magiſtrates is ſecondarie, and ſecondarie obedience is to be given unto them. The Papiſts ſpeak blaſphemie in ſaying their Pope can make laws under pain of damnation to be kept: Our Saviour Chriſt maketh this a propertie onelyonly of God; Fear not him that can kill the bodie, and there is all that he can do: but fear him who can caſt both bodie and ſoul into hell: I ſay unto you, Fear him, Luke 12.4. As if he had ſaid, Men can reach no further then the bodie, and their puniſhments can go no further then the death of the bodie.
Vſe 2 2. This teacheth us what to do if men ſhould command any thing which is unlawfull for us to perform: (Suppoſe there ſhould be any ſuch humane commands as are repugnant to Gods.) In this caſe ye ſee we muſt obey God rather then men; nay, ſuffer loſſe of goods, loſſe of libertie, yea loſſe of life, rather then obey the commandments of men in caſe they be contrarie to the commandments of God. Ye may reade a lamentable example in Ephraim; They were utterly deſtroyed for obeying their King rather then their God: The King commanded to worſhip the calves, and to go unto Bethel & not to Jeruſalem to worſhip: they yielded to his commandment, and did ſo; O thought they, We ſhall diſpleaſe the King if we do not. For this ſinne of theirs they were broken in judgement, Hoſ. 5.11. Ephraim is deſtroyed and broken in judgement, becauſe he willingly walked after the commandment. Beloved, Gods commandment is ſovereigne, and the ſupreme binder of conſcience: Whatever commandment is repugnant to Gods word, wo to us if we do it; nay, though it be to ſave our goods or our lives. It is true, we muſt give to Ceſar the things that are Ceſars; but ſo as withall we muſt be ſure to give to God the things that are Gods.
Vſe 3 3. This comforteth Gods people againſt the calumnies and ſlanders of wicked and ungodly men that upbraid them for their obedience to God. O ſay they, Ye are irregular and deſpiſers of authoritie. I ſay, this is comfort to the godly, that God is able to bear them out in obeying him rather then men. Gods word is the ſupreme binder of conſcience; and therefore, whatever men think of ſuch, they are abſolutely bound to obey God. If men command us againſt the word of God, we know their authoritie is the ordinance of God; and therefore if they go beyond that, they do not bind us in conſcience. If God had not bound us in conſcience to him, others might have taken it ill if we ſhould not obey them: but now what cauſe have others to think ill of us? What folly were it in us to ſeek to pleaſe men and to diſpleaſe God? If we were at libertie, then we might chooſe whom we would obey: but now we are bound unto God, and muſt be obedient unto God, whatever men command to the contrarie, let us do it therefore with chearfulneſſe. By this we ſhew our ſubmiſſion to God; by this we ſatisfie conſcience, which being bound unto God doth continually urge us to obey him. Why ſhould we omit part of the exactneſſe of our obedience which the word of God doth require? We have more to do then ever we ſhall be able to perform: we ſhould therefore be carefull to do all that we may. By our obedience to God in this kind we convince the conſcience of others of our uprightneſſe towards God: Though through the overruling dominion of their luſts and paſſions they rage at us, and their mouthes ſpeak evil of us, yet we may have an evidence in their conſciences within which may teſtifie for us: their conſciences will whiſper within them, Surely they do well to pleaſe God rather then men: their conſciences will be on our ſide, though their actions and tongues be againſt us. We have a notable example of this Acts 4.15, 16. When the rulers of the Jews had threatned the Apoſtles, and had reviled them with many bitter words, and had bidden them go aſide for a while, then they concluded among themſelves, Surely an evident ſigne is done by them, and we cannot deny it: So that their conſciences acquitted them for good men. So when the wicked of this world have ſpoken evil of the wayes of the righteous, and blaſphemed the holy name after which they are named; yet when they are alone, and their conſciences at counſel within themſelves, then they conclude, Indeed they do well. Thus their conſciences give a good evidence of us, and accuſe them for not doing the like. And thus much ſhall ſuffice to be ſpoken of other mens binding of conſcience.
II. We may bind our own conſciences.
II. We our ſelves may bind our own conſciences: And that is by thoſe vows and promiſes which we make to God of any thing lawfull and in our power. Thoſe vows and promiſes which we make unto God according to the warrant of his word they do bind our conſcience. They are our own before we have made them: as Ananias and Sapphira their gift was their own before they vowed it to the church; While it remained was it not thine own? and when it was ſold, was it not in thine own power? Acts 5.4. We need not vow unleſſe we will: but after we have vowed our vows are Gods bonds, and do bind the conſcience to the performance of them. Nay, we lie unto God, as the text ſaith they did, if we do not ſtand to the performance of them.
But it may be demanded, What vows are they which are unlawfull, and do not bind conſcience? I anſwer;
1. Such as we make of things impoſſible and beyond our power: Theſe are unlawfull, and do not bind conſcience.
2. Such as we make of things unlawfull; when we vow to do that which is contrarie to Gods law: ſuch as Davids was when he vowed the deſtruction of Nabals familie:1. Sam. 25.22. This doth not bind conſcience: nay, we are bound in conſcience to break it.
3. Such as though they be of things lawfull and poſſible, yet we want freedome in the performance of them: as for a wife or a ſervant or a child to make a vow, when their relation to ſuch as are over them will not ſuffer them to perform it:Numb. 30.3. This bindeth not conſcience. Nothing bindeth conſcience but that which hath Gods ſeal upon it: but this hath not Gods ſeal on it; and therefore it doth not bind conſcience: indeed it bindeth us in conſcience to repent of it.
4. Such as though they be lawfull and profitable and in our own freedome, yet if there fall a greater conſequence before the time of performance, we are not bound in conſcience to perform them: as if a man upon the receit of ſome merciemercy ſhould in teſtimonie of his thankfulneſſe vow a hundred pounds to good uſes, in the mean time his eſtate ſo decayeth as that he ſhall undo himſelf and his familie if he perform it; this is ſo great a conſequence, and contingently hapned, that it freeth his conſcience from performing what he had vowed: Or if a man ſhould promiſe marriage to a woman, and before the time of nuptials ſhe be found unchaſt; this is a farre greater conſequence, and he is not bound in conſcience to marry her. Theſe kinds of vows do not bind in conſcience: But all other do bind us.
1. Vſe; We may learn from hence never to vow but with good judgement and counſel. For either we muſt keep our promiſe, or not: If we muſt, that is a ſigne it is good, and therefore had need of deliberation: If we muſt not keep it, then it is a ſigne of raſhneſſe and inconſiderateneſſe; and beſides it may prove ſcandalous and offenſive to them to whom we make it, and alſo to them that ſhall heare of it: And therefore it requireth good judgement and adviſe to vow. What a raſh vow was that of good Jephthah?Judges 11.30. If thou wilt deliver Ammon into my hand, whatſoever meeteth me I will offer it for a burnt-offering. How if a dog had firſt met him? what a ſin had it been? How if his daughter? what a thing had that been? And indeed it proved to be his daughter. Vows without judgement do but increaſe our ſinnes and aggravate our tranſgreſſions againſt God.
2. Vſe; This teacheth us to keep our good vows whatſoever they be that we make. Indeed it is hard to keep a good, yea it is hard to make a good vow in that manner as we ſhould: It requireth a great deal of faith and ſelfdeniall and humilitie and ſtrength of reſolution: But when we have made it, our ſinne is the greater if we do not then keep it;…cles 5.5 Better it is not to vow then that thou ſhouldſt vow and not pay. Haſt thou vowed a vow? then deferre not to pay it: God hath no pleaſure in fools. As if the holy Ghoſt had ſaid, It is the part of a fool to vow before he conſider and be abſolutely reſolved to perform, to be off and on with the Lord God of hoſts: The Lord hath no pleaſure in fools: Therefore pay all thy good vows, and be humbled for thy raſh vows. But we are fallen into bad times, when truth and equitie is periſhed from among men: Every one is a deceitfull bow; yea, the beſt (almoſt) is a briar: Nothing ſo common as vows and promiſes; but few make conſcience of performing them. Nay, men are careleſſe of their grand vow which they have made unto God in their baptiſme.…aptiſme. O this is a very fearfull ſinne! Ye have all made a vow unto God in your baptiſme that ye would live otherwiſe then ye do, and ye make no conſcience to keep it. Baptiſme is a very weightie thing: If there were no other thing to bind you to holineſſe and obedience and faith but onelyonly the vow ye entred into in your baptiſme, did ye conſider what a vow it is, it would move you alone. It is ſaid of Apollos that he was fervent in ſpirit though he knew nothing but the baptiſme of John: Acts 18.25.Apollos conſidered what a vow he had made unto God in his baptiſme, that, though he knew nothing elſe, it made him zealous for God. Baptiſme is a very great binder of conſcience: It bindeth a man to believe, and to go out of himſelf, and to ſubmit to Jeſus Chriſt. The wicked Phariſees ſaw this to be true:Matth. 21.25. If we ſhall ſay that Johns baptiſme was from heaven, he will ſay, Why did ye not then believe? Beloved, was not your baptiſme from heaven? was it not an ordinance of God? and did ye not ſolemnly then vow unto God? Why then do ye not believe? why do ye not denie your ſelves, your works, your wayes, and take up Chriſts croſſe? As Chriſt ſaith of John Baptiſt, Among them that are born of women there hath not been a greater then John the Baptiſt; Matth. 11.11.ſo may I ſay of bonds and of vows and covenants, Among all the vows and covenants that ever were made there hath not been a greater then this of Baptiſme: And therefore ye had beſt look to the performing of what ye then vowed: If ye do not, ye are grievous breakers of covenant with God; which ſinne will ſurely ſtand againſt you for evil. It is moſt certain, that Baptiſme doth greatly bind us in conſcience to walk anſwerably to it in all righteouſneſſe and true holineſſe: And we can never be ſaved (though we are baptized) except we can anſwer with a good conſcience that we live as we vowed in our Baptiſme: 1. Pet. 3.21. The like figure whereunto, even Baptiſme, doth alſo now ſave us; not the putting away of the filth of the fleſh, but the anſwer of a good conſcience towards God. Mark; Unleſſe we can anſwer with a good conſcience that we live according to our promiſes in it, our Baptiſme cannot ſave us. I pray, conſider that ſpeech of St Paul;…. 6.4. We are buried with Chriſt by baptiſme into his death, that like as Chriſt was raiſed up from the dead by the glory of the Father, even ſo we alſo ſhould walk in newneſſe of life. Mark; There is the vow that we made unto God in our Baptiſme: And the Apoſtle …ere telleth us we are bound in con…ience to keep this vow; otherwiſe we …nd better have been without our Ba…tiſme. Do not think that God will …e mocked: Ye are content to go for Chriſtians: but if ye be Chriſtians, …nſider ye are under a great vow; and … ye do not keep it, Gods covenant …th a quarrel againſt you, and ye …all be broken in judgement. There is …o ſinne that ye live in, no luſt that …our conſcience telleth you hath enter…nment in your hearts, but it is ſacra…entall perjurie againſt the vow that … made unto God in your Ba…tiſme. Are ye dead to good du…es? Ye vowed in your Baptiſme ye would not be ſo. Do ye not dayly …ortifie and ſubdue your affections? … vowed in your baptiſme ye would. … ye not dayly fight againſt ſinne and …leſh, like the faithfull ſouldiers of Chriſt? Ye vowed in your Baptiſme ye would. What a horrible perjurie is this? Nay, it is worſe: it is a ſacramentall perjurie. When the Apoſtles ſaw any ſinne in the people, preſently they tell them of Baptiſme: as if they ſhould ſay, Do ye live thus and thus, when ye vowed the contrarie in your Baptiſme? When there were diviſions in Corinth; Some would be of Cephas, and ſome of Apollos, and ſome of Paul: Paul then telleth them of their Baptiſme, Were ye baptized in the name of Paul? 1. Cor. 1.13.As if he had ſaid, I pray, conſider how contrary this is unto your Baptiſme: Ye were baptized into Chriſt; and are ye that divided among your ſelves? So when there was corruption crept into the people of Galatia, St Paul telleth the… of their Baptiſme:Gal. 3.27. As many of ye ſaith he, as have been baptized into Chr… have put on Chriſt. As if he had ſai… This corruption of yours is contrarie to your baptiſme: Ye were baptized into Chriſt, & ye have vowed to put on Chriſt & do ye yield to ſuch corruptions as theſe▪ So alſo when there was want of love and unitie and affection between one another among the Epheſians, St Paul telleth them of their Baptiſme: O ſaith … There is one God, one faith, Epheſ. 4.5.one ba…ſme. As if he ſhould ſay, This is con…arie to your baptiſme: Ye were all bapti…d with one baptiſme, and do not ye live … peace? and is there not unitie of ſpirit …e with another among you? What? and are all baptized with one baptiſme? Beloved, ye never do that which is not …od but ye go clean contrarie to your …ptiſme. What? were ye baptized into …hriſt, and do thus? baptized into …hriſt and pray thus? baptized into …hriſt, and heare the word of Chriſt …us? ſerve God no better then thus? Your Baptiſme bindeth you in conſcience againſt every ſinne and every evil …ay: O let us take it to heart and con…ler it.
FINIS.
Imprimatur Cantabr.
R. Brownrig, Procan.
End of the text · William Fenner, The Souls Looking Glass 2 (1640)