Two Sermons, Sermon 2
The Second Sermon, (Being the fourth ad Clerum) Preached at the Metropoliticall Visitation holden for the most Reverend Father in God. VVILLIAM Lord Archbishop of Canterbury, at Grantham in the County and Diocesse of Lincolne 22. Aug. 1634.
THE SECOND SERMON.
ROM. 14. 23.
—For whatsoever is not of Faith is sin.
ONe remarkable difference (among many other) betweene §. 1. The scope,Good and Evill, is this: that there must be a concurrence of all requisite conditions to make a thing good; whereas to make a thing evill, a single defect in any one condition alone will suffice. aAquin. 1. 2. qu. 18 art. 4 ad 3.Bonum ex causa integra, malum ex partiali. If wee propose not to our selves a right end; or if we pitch not upon proper and convenient meanes for the attaining of that end, or if we pursue not those means in a due maner, or if we observe not exactly every materiall circumstance in the whole pursuit; if we faile but in any one point: the action, though it should be in every other respect such as it ought to be, by that one defect becommeth wholy sinfull. Nay more, not on…ly a true and reall, but even a …upposed and imaginary defect; the bare opinion of un…wfulnesse, is able to vitiate the most justifiable act, and to turne i… into sinne. [I know there is nothing uncleane of i…selfe: but to him, that esteemeth any thing to bè uncleane, to him it is unclean. at the xiiij. verse of this Chapter.] Nay yet more, not onelyonly a setled opinion that the thing wee doe is unlawfull▪ but the very suspension of our judgements, and the doubtfulnesse of our minds whether we may lawfully doe it or no, maketh it sometimes unlawfull to be done of us, and if we doe it, sinfull. [He that but doubteth, is damned, if he eate; because he eateth not of faith:] in the former part of this verse. The ground whereof the Apostle delivereth in a short, and full Aphorisme; and concludeth the whole Chapter with it, in the words of the Text, (For whatso…ver is not of faith, is sinne)
Many excellent instructions there are, scattered throughout the whole Chapter, most of them concerning §. 2. and importance of the Text.the right use of that Liberty wee have unto things of indifferent nature, well worthy our Christian consideration, if we had time and leasure for them. But this last Rule alone will find us work enough and therefore omitting the rest, we will (by God… assistance and with your patience) presently fall in hand with this, and intend it wholy, in the Explication first, and then in the Application of it. For by how much it is of more profitable and universall use for the regulating of the common offices of life: by so much is the mischiefe greater if it be, and accordingly our care ought to be so much the greater that it be not, either mis-understood, or mis-applyed. Quod non ex fide, peceatū: that is the Rule. Whatsoever is not of Faith, is Sinne. In the Explication of which words, there would be little difficulty, had not the ambiguity of the word Faith occasioned difference of interpretations, and so left a way open to some mis-apprehensions. Faith is v…rbum foreign, as most other words are. There be that have aMarlorat. in Euchirid.reckoned up more then twenty severall significations of it in the Scriptures. But I find three especially looked at by those, who either purposely or occasionally have had to doe with this Text: each of which we shall examine §. 3. The first conclusion, which some deduce …rom it.in their Order.
First and most usually, especially in the Apostolicall writings, the word Faith is used to signifie that Theologicall vertue or gracious habit, whereby wee embrace with our minds and affections the Lord Jesus Christ, as the onelyonly begotten Sonne of God, and alone Saviour of the world, casting our selves wholy upon the mercy of God through his merits, for remission of sins and everlasting salvation. It is that which is commonly called a lively or justifying Faith: whereunto are ascribed in holy Writ those many gratious effects, of aAct. 15. 9.purifying the heart, bIoh. 1. 12. & Gal. 4. 26.adoption, cRom. 3. 28. & 5. 1.justification, dHabac. 2. 4. Gal. 2. 20.life, eRom. 15. 13. 1 Pet. 1. 8.joy, fR…m. 5. 1.peace, gAct. 16. 34. Eph. 1. 8.salvation, &c. Not as to their proper and primary cause, but as to the instrument, whereby we apprehend and apply Christ, whose merits and spirit are the true causes of all those blessed effects. And in this notion many of our latter Divines seeme to understand it in our present Text: whilst they alleage it for the confirmation of this Position, that All the workes (even the best workes) of unbel…evers are sinnes.
A position condemned indeed by the Trent-Councel, and aAct. 15. 9.that under a curse; taking it (as I suppose) in a §. 4. allowed true; but rejected as impertinēt. a Si quis dixerit opera omnia quae ante justi…ication…m …nt ver… esse pecc…ta, An a t…ema sit, Concil. Trident. Sess. 6. Can. 7.wrong construction: but not worthy of so heavy a censure if it be rightly understood; according to the doctrine of our Church in the thirteenth Article of her Confession, and according to the tenour of those Scriptures whereon that doctrine is grounded Viz. Mat. 12. 33. Rom. 8. 8. Tit. 1. 15. Heb. 11. 6. &c. Howbeit I take it (with …ubjection of judgement) that that Conclu…ion, what truth soever it may have in it selfe, hath yet no direct foundation in this Text. The Verbe foreign to beleeve, and the Nowne foreign faith or beleefe, are both of them found sundry times in this Chapter: yet seeme not to signifie in any place thereof, either the Verbe the Act, or the Nowne the Habit, of this saving or justifying Faith, of which wee now speake. But being opposed every where, and namely in this last verse unto doubtfulnesse of judgement concerning the lawfulnesse of some indifferent things; must therefore needs be understood of such a perswasion of Judgement concerning such lawfulnesse, as is opposite to such doubting. Which kind of Faith may be found in a meere heathen man: who never having heard the least syllable of the mystery of salvation by Christ, may yet be assured out of cleare evidence of reason, that many of the things hee doth are such as hee may and ought to doe. And as it may be found in a meere heathen man, so it may be wanting in a true beleever: who stedfastly resting upon the blood of Christ for his eternall redemption, may yet through the strength of temptation, sway of passion, or other distemper or subreption incident to humane frailty, doe some particular act or acts, of the lawfulnesse where of he is not sufficiently per…waded. The Apostle then her… speaking of such a Faith, as may be both sound in an unbeleever, and also wanting in a true beleever: it appeareth that by Faith hee meaneth not that justifying Faith, which maketh a true beleever to differ from an unbeleever; but the word must be understood in some other notion.
Yet thus much I may adde withall in the behalfe of those worthy men, that have alleaged this Scripture §. 5. yet with some excusation of the Authors.for the purpose aforesaid, to excuse them from the imputation of having (at least wilfully) handled the word of God deceitfully. First, that the thing it selfe being true, and the words also sounding so much that way, might easily induce them to conceive that to be the very meaning. And common equity will not that men should be presently condemned if they shall sometimes confirme a point from a place of Scripture not altogether pertinent, if yet they thinke it to be so: especially so long as the substance of what they write is according to the analogy of Faith and Godlinesse. Secondly, that albeit these words in their most proper and immediate sence will not necessarily enforce that Conclusion: yet it may seeme deducible therefrom with the helpe of some topicall arguments, and by more remote inferences; as some learned men have endeavoured to shew, not altogether improbably. And thirdly, that they who interpret this Text as aforesaid, are neither singular nor novel therein, but walk in the same path which some of the ancient Fathers have trod before them. The aThough S. Augustine sometimes applyeth it also to prove, that all the actions of in…idels (meaning, &c.) be sinne. Rhem. annot. in loc.Rhemists themselves confesse it of S. Augustine: to whom they might have added also bE…omne quod non e…t ex side pecca…um est: ut sc. intelligat justitiam inside…um non esse justitia…: quia sordet natura sine gratia. Prosper. in Epist. ad Rusin: V. etiam cundem contra Collat.S. Prosper, and (whose authority alone is enough to stop their mouthes for ever) cExtra Ecclesiam catholisam nihil est integrū, nihilcastum, dicente Apostolo, Omne quod non &c. Leo serm. 2. de jejun. Pentec.Leo Bishop of Rome, who have all cited these words for the selfe-same purpose.
But we are content, for the reasons already shewne, to let it passe as a collection impertinent: and that I suppose is the worst that can be made of it. There is a second acception of the word Faith: put, either for the whole systeme of that truth which God hath been pleased to reveale to his Church in the Scriptures of the Old and New Testamēt, or some part therof: or else (foreign) for the assent of the minde thereunto. In which signification some conceiving the words of this Text to bee meant, doe hence inferre a false and dangerous conclusion; which yet they would obtrude upon the Christian Church as an undoubted principle of truth: that a men are bound for every particular action they doe to have direction §. 6. Another conclusion which some deduce from this text.and warrant from the written word of God, or else they sinne in the doing of it. For (say they) faith must be grounded upon the word of God, (bRom. 10. 17. Faith commeth by hearing, and hearing by the word of God. Rom. 10.) Where there is cT. C. l. 1. p. 27 apud Hooker lib. 2. §. 4.no Word then, there can be no Faith: T. C. l. 1. p. 59. &c. apud Hooker lib. 2.and then, by the Apostles doctrine, that which is done without the Word to warrant, it must needes be sin, for whatsoever is not of faith is sinne. This is their opinion, and thus they would inferre it.
I know not any p…ece of counterfeit doctrine, that §. 7. which (as they would have it understood,)hath passed so currently in the world, with so little suspition of falshood, and so little open contradiction as this hath done. One chiefe cause whereof I conjecture to be, for that it seemeth to make very much for the honour and perfection of Gods sacred Law: the fulnesse and sufficiency whereof none in the Christian Church but Papists or Atheists will deny. In which respect, the very questioning of it now, will perhaps seeme a strange novelty to many, and occasion their miscensures. But as God himselfe, so the holy word of God is so full of all requisite perfection, that it needeth not to beg honour from an untruth. (aIob 13. 7. Will you speake wickedly for God? or talke deceitfully for him?) I hold it very needfull therefore, both for the vindicating of my Text from a common abuse, and for the arming of all my brethren as well of the Clergy as Laity against a common and plausible errour; that neither they teach it, nor these receive it: briefely and clearely to shew, that the aforesaid opinion, in such sort as some have proposed it and many have understood it, (for it is capable of a good interpretation, wherein it may be allowed;) first is utterly devoid of truth; and secondly draweth after it many dangerous consequents and evill effects; and thirdly hath no good warrant from my present Text.
The Opinion is, that to doe any thing at all without §. 8. is neither 1. true;direction from the Scripture is unlawfull and sinfull. Which if they would understand only of the substantials of Gods worship, and of the exercises of Spirituall and supernaturall graces; the assertion were true and sound: but as they extend it, to aI say that the word os God containeth whatsoever things can fall into any part of mans life. T. C. lib. 1. p. 20. apud Hooker lib. 2 §. 1.all the actions of common life whatsoever, whether naturall or civill, even so farre as to the taking up of a stram: so it is altogether false and indefensible. I marvell what warrant they that so teach have from the Scripture for that very doctrine: or where they are commanded so to beleeve, or teach. One of their chiefest refuges is the Text we now have in hand: but I shall anon drive them from this shelter. The other places usually alleaged speake onelyonly, either of divine and supernaturall truths to be beleeved, or else of workes of grace or worship to be performed, as of necessity unto salvation: which is not to the point in issue. For it is freely confessed, that in things of such nature the holy Scripture is, and so we are to account it, a most absolute and sufficient direction. Upon which ground we heartily reject all humane traditions, devised and intended as supplements to the doctrine of faith contained in the Bible, and annexed as Codicils to the holy Testament of Christ, for to supply the defects thereof. The Question is wholly about things in their nature indifferent, such as are the use of our food, raiment and the like; about which the common actions of life are chiefely conversant: Whether in the choice and use of such things, we may not be sometimes sufficiently guided by the light of reason and the common rules of discretion: but that we must be able, (and are so bound to doe, or else we sinne) for every thing wee doe in such matters, to deduce our warrant from some place or other of Scripture?
Before the Scriptures were written, it pleased God §. 9. either in the rigour of it,by visions, and dreames, and other like revelations, immediately to make knowne his good pleasure to the Patriarches and Prophets, and by them unto the people: which kinde of Revelations served them to all the same intents and purposes, whereto the sacred Scriptures now doe us, viz. to instruct them what they should believe and doe for his better service, and the furtherance of their owne salvations. Now as it were unreasonable for any man to thinke, that they either had or did expect an immediate revelation from God every time they ate, or dranke, or bought, or sold, or did any other of the common actions of life, for the warranting of each of those particular actions to their consciences: no lesse unreasonable it is to thinke, tha… we should now expect the like warrant from the Scriptures for the doing of the like actions. Without all doubt the Law of nature, and the light of reason, was the rule whereby they were guided for the most part in such matters: which the wisdome of God would never have left in them or us, as a principall relique of his decayed image in us, if he had not meant, that we should make use of it, for the direction of our lives and actions thereby. Certainely God never infused any power into any creature, whereof he intended not some use. Else, what shall we say of the Indies and other barbarous nations, to whom God never vouchsafed the lively oracles of his written word? Must we thinke that they were left a lawlesse people, without any Rule at all whereby to order their actions? How then come they to be guilty of transgression? for where there is aRom. 4. 15.no Law, there can be no transgression. Or how comm…th it about that their consciences should at any time or in any case either bRom. 2. 15.accuse them, or excuse them, if they had no guide nor rule to walke by? But if wee must grant they had a Rule, (and there is no way, you see, but grant it wee must;) then we must also of necessity grant that there is some other Rule for humane actions besides the written word: for that we presupposed these nations to have wanted. Which Rule what other could it be, then the Law of Nature and of right reason, imprinted cRom. 2. 15.in their hearts! Which is as truely the Law and Word of God, as is that which is printed in our Bibles. So long as our actions are warranted either by the one or the other, wee cannot be said to want the warrant of Gods word: dTertul. de coron. milit. cap. 4.Nec differt Scripturâ, an ratione consistat, saith Tertullian; it mattereth not much from whether of both wee have our direction, so long as we have it from either.
You see then those men are in a great errour, who §. 10. or in the mitigation:make the holy Scriptures the sole rule of all humane actions whatsoever. For the maintenance whereof, there was never yet produced any piece of an argument, either from reason, or from authority of holy writ, or from the testimony either of the ancient Fathers, or of other classicall Divines of later times; which may not be clearely and aboundantly answered, to the satisfaction of any rationall man not extreamly fore-possessed with prejudice. They who thinke to salve the matter by this mitigation; that at leastwise our actions ought to be framed according to those generall rules of the Law of nature, which are here and there in the Scriptures dispersedly conteyned; (as viz. That we should doe as we would be done to; That all things be done decently, and orderly, and unto edification; That nothing be done against Conscience, and the like:) speake somewhat indeed to the truth, but little to the purpose. For they consider not, First, that these generall Rules are but occasionally and incidentally mentioned in Scripture; rather to manifest unto us a former, then to lay upon us a new obligation. Secondly, that those rules had beene of force for the ordering of mens actions, though the Scripture had never expressed them: and were of such force, before those Scriptures were written, where in they are now expressed. For they bind not originally quàscripta, but quàjusta; because they are righteous, not because they are written. Thirdly, that an action conformable to these generall rules might not be condemned as sinfull, although the doer thereof should looke at those rules meerely as they are the dictates of the Law of nature; and should not be able to vouch his warrant for it from any place of Scripture, neither should have at the time of the doing thereof any present thought or consideration of any such place. The contrary whereunto, I permit to any reasonable mans judgement, if it be not desperately rash and uncharitable to affirme. Lastly, that if mens actions done agreeably to those rules are said to be of faith, precisely for this reason, because those rules are contained in the word: then it will follow, that before those particular Scriptures were written wherein any of those rules are first delivered, every action done according to those rules had been done without faith, (there being as yet no Scripture for it;) and consequently had beene a sin. So that by this doctrine, it had beene a sinne (before the writing of aMat. 7. 12.Saint Mathewes Gospell) for any man to have done to others as he would they should do… to him; and it had beene a sinne (before the writing of the b1 Cor. 14. 40.former Epistle to the Corinthians) for any man to have done any thing decently and orderly; supposing these two rules to be in those two places first mentioned: because (this supposed) there could then have bin no warrant brought from the Scriptures for so doing.
Well then, wee see the former Opinion will by no meanes hold, neither in the rigour of it, nor yet in the §. 11. nor 2. safe; in respect of the evill effects, viz. 1. Superstitions,mitigation. Wee are therefore to beware of it; and that so much the more heedfully, because of the evil consequents and effects that issue from it: to wit, a world of superstitions, uncharitable censures, bitter contentions, contempt of superiours, perplexities of conscience. First, it filleth mens heads with many superstitions conceits, making them to cast impurity upon sundry things, which yet are lawfull to as many as use them lawfully. For the taking away of the indifferency of any thing that is indifferent, is in truth Superstition: whether eyther of the two wayes it be done, either by requiring it as necessary, or by forbidding it as unlawfull. Hee that condemneth a thing as utterly unlawfull, which yet indeed is indifferent, and so lawfull, is guilty of superstition, as well as he that enjoyneth a thing as absolutely necessary, which yet indeed is but indifferent, and so arbitrary. They of the Church of Rome, and some in our Church, as they goe upon quite contrary grounds, yet both false; so they runne into quite contrary errours, and both superstitious. They decline too much on the left hand, denying to the holy Scripture that perfection which of right it ought to have; of containing all things appertaining to that supernaturall doctrine of faith and holinesse which God hath revealed to his Church for the attainement of everlasting salvation: whereupon they would impose upon Christian people, and that with an opinion of necessity, many things which the Scriptures require not: and that is a Superstition. These wry too much on the right hand, ascribing to the holy Scripture such a kind of perfection as it cannot have; of being the sole directour of all human… actions whatsoever: whereupon they forbid unto Christian people, and that under the name of sinno, sundry things which the hoy Scripture condemneth not: and that is a superstition too.
From which Superstition proceedeth in the second §. 12. 2. Vncharitable Censurings;place uncharitable censuring: as evermore they that are the most superstitious, are the most supercilious. No such severe censurers of our blessed Saviours person and actions, as the superstitious Scribes and Pharisees were. In this Chapter the speciall fault, which the Apostle blameth in the weake ones, (who were somewhat superstitiously affected,) was their rash and uncharitable aVerse 3. 4. 10. & 13.judging of their brethr…n. And common and daily experience among our selves sheweth how freely some men spend their censures upon so many of their brethren, as without seruple doe any of those things, which they upon false grounds have superstitiously condemned as utterly unlawfull.
And then thirdly, as unjust censures are commonly §. 13. 3. Contentions;entertained with scor…e and contumely; they that so liberally condemne their brethren of prophan…nesse, are by them againe as freely flouted for their procesenesse: and so whiles both parties please themselves in their owne wayes, they cease not mutually to provoke and scandalize and exasperate the one the other, pursuing their private spleenes so farre, till they breake out into open contentions and oppositions. Thus it stood in the Romane Church, when this Epistle was written. They aVerse 3.judged one another, and despised one another, to the great disturbance of the Churches peace; which gave occasion to our Apostles whole discourse in this Chapter. And how farre the like censurings and despisings have embittered the spirits, and whetted both the tongues and pens of learned men one against another in our owne Church; the stirres that have been long since raised, and are still upheld by the factious opposers against §. 14. 4. Contempt of authority;our Ecclesiasticall constitutions, government, and ceremonies, will not suffer us to be ignorant. Most of which stirres, I verily perswade my selfe, had beene long ere this either wholly buried in silence, or at leastwise prettily well quieted: if the weakenesse and danger of the error whereof we now speake, had beene more timely discovered, and *It is indeed fully handled by M. Hooker in his second book of Eccles. Policy: but few men of that party will read his works, though written with singular learning, wisedome, godlines and moderatiō.more fully and frequently made knowen to the world, then it hath been.
Fourthly, let that doctrine be once admitted, and all humane authority will soone bee despised. The commands of Parents, Masters, and Princes, which many times require both secrecy and expedition, shall be taken into slow deliberation; and the equity of them sifted by those, that are bound to obey, though they know no cause why, so long as they know no cause to the contrary. aPet. Blesens. Epist. 131.Delicata est obedientia, quae transit in causae genus deliberativum. It is a nice obedience in bDelicata satis, imò minus mole. sta est ista obedientia, &c. Bernard. de praecept. & dispens.S. Bernards judgement, yea rather troublesome and odious, that is over-curious in Infirmae prorsus voluntatis indicium est, statuta seniorum studiosius discutere, haetere ad singula que injunguntur, exigere de quibus que rationem, & malè suspicari de omnipraecepto cujus causa latuerit, …ec unquam libentèr obedire, nisi &c. Bern. ibid.discussing the commands of superiors, boggling at every thing that is enjoyned, requiring a why for every wherefore, and unwilling to stirre, untill the lawfulnesse and expediency of the thing commanded shall be demonstrated by some manifest reason, or undoubted authority, from the Scriptures.
Lastly, the admitting of this doctrine would cast such a snare upon men of weake judgements, but tender §. 15. and 5. the ensnaring of mens consciences:consciences, as they should never bee able to unwinde themselves thereout againe. Mens daily oceasions for themselves or friends, and the necessities of common life, require the doing of a thousand things within the compasse of a few dayes; for which it would puzzle the best Textman that liveth, readily to bethi…ke himselfe of a sentence in the Bible, cleare enough to satisfie a scrupulous conscience of the lawfulnesse and expediency of what he is about to do: for which, by hearkening to the rules of reason and discretion, he might receive easie and speedy resolution. In which cases if he should be bound to suspend his resolution, and delay to doe that which his owne reason would tell him were presently needfull to be done, untill he could haply call to minde some precept or example of Scripture for his warrant: what stops would it make in the course of his whole life? what languishings in the duties of his calling? how would it fill him with doubts and irresolutions, lead him into a maze of uncertainties, entangle him in a world of wofull perplexities, and (without the great mercy of God, and better instruction) plunge him irrecoverably into the gulfe of despaire? Since the chiefe end of the publication of the Gospell is, to aEsay 40. 1, 2.comfort the hearts, and to revive and refresh the spirits of Gods people with bEsay 61. 1-3.the glad tidings of liberty from the spirit of cRom. 8. 15.bondage and d2 Tim. 1. 7.feare, and of gracious acceptance with their God, to annoint them with ePsal. 45. 7.the oyle of gladnesse, giving them beauty for ashes, and instead of fPsal. 30. 11.sackcloth girding them with joy: we may well suspect that doctrine not to be Evangelicall, which thus setteth the consciences of men upon the rack, tortureth them with continuall feares and perplexities, and prepareth them thereby unto hellish despaire.
These are the grievous effects and pernicious consequents, §. 16. nor 3. warranted from the present Textthat will follow upon their opinion who hold, that we must have warrant from the Scripture for every thing whatsoever we doe: not onelyonly in spirituall things, (wherein alone it is absolutely true.) nor yet only in other matters of weight, though they be not spirituall, (for which perhaps there might be some colour,) but also in the common affaires of life, even in the most slight and triviall things. Yet for that the Patrons of this opinion build themselves as much upon the authority of this present Text, as upon any other passage of Scripture whatsoever, (which is the reason why wee have stood thus long upon the examination of it:) we are therefore in the next place to cleare the Text from that their misinterpretation. The force of their collection standeth thus (as you heard already:) that saith is ever grounded upon the word of God; and that therefore whatsoever action is not grounded upon the word, being it is not of saith, by the Apostles rule here must needes be a sinne. Which collection could not be denied, if the word Faith were here taken in that sense which they imagine, and wherein it is very usually taken in the Scriptures; viz. for the doctrine of supernaturall and divine revelation, or for the beliefe thereof: which doctrine wee aSee Articles of the Church of England. Artic. 6.willingly acknowledge to bee compleatly contained in the holy Scriptures alone, and therefore dare not admit into our beliefe, as a branch of divine supernaturall truth, any thing not therein contained. But there is a third signification of the word Faith, nothing so frequently found in the Scriptures as the two former; which yet appeareth both by the course of this whole Chapter, and by the consent of the best and most approved interpreters as well ancient as modern, to have been properly intended by our Apostle in this place: namely that, wherein it is put for a certaine perswasion of minde that what wee doe may lawfully bee done. So that whatsoever action is done by us, with reasonable assurance and perswasion of the lawfulnesse thereof in our owne consciences, is in our Apostles purpose so farre forth an action of Faith: without any enquiring into the meanes whereby that perswasion was wrought in us: whether it were the light of our owne reason, or the authority of some credible person, or the declaration of Gods rev…aled will in his written word. And on the other side, whatsoever action is done, either directly contrary to the judgement and verdict of our owne consciences, or at leastwise doubtingly and before we are in some competent measure assured that we may lawfully doe it: that is it which S. Paul here denieth to be of faith, and of which he pronounceth so peremptorily that it is (and that eo nomine) a sinne.
About which use and signification of the word Faith §. 17. What is here meant by saith.we need not to trouble our selves, to fetch it from a trope, eithor of aHeming. in Rom. 14. 1.Metonymie, or bPiscat. ibid.Synecdoche, as some doe. For though (as I say) it doe not so often occurre in Scripture; yet is it indeed the primary and native signification of the word foreign saith, derived from the roote foreign to perswade. Because all kindes of Faith whatsoever consist in a kinde of perswasion. You shall therefore finde the words, foreign which signifieth properly to beleeve, and cIohn 3. 3, 6. & Acts 14. 1, 2.foreign which signifieth properly not to be perswaded, to be opposed as contrary either to other in Iohn 3. and Acts 14. and other places. To omit the frequent use of the words foreign and Fides, in Greeke and Latine authors in this signification: observe but the passages of this very Chapter, and you will be satisfied in it. At the second verse, dHîc vers. 2.foreign one beleeveth that he may eate all things: that is, he is verily perswaded in his conscience that he may as lawfully eate flesh as herbes, any one kinde of meate as any other, he maketh no doubt of it. Again at the fourteenth verse, eVers. 14.foreign, I know and am perswaded that there is nothing uncleane of it selfe. That is, … stedfastly beleeve it as a most certaine and undoubted truth. Againe at the two and twentieth verse fVers. 22.foreign; Hast thou faith? have it to thy selfe before God: that is, art thou in thy conscience perswaded that thou maist lawfully partake any of the good creatures of God? Let that perswasion suffice thee for the approving of thine owne heart in the sight of God: but trouble not the Church, nor offend thy weaker brother by a needlesse and un…easonable ostentation of that thy knowledge. Lastly, in this three and twentieth verse, gVers. 23.foreign, He that doubteth is damned if he eat, because he eateth not of faith: that is, he that is not yet fully perswaded in his owne minde, that it is lawfull for him to eate some kindes of meates, (as namely swines-flesh or bloodings,) and yet is drawne against his owne judgement to eate thereof because he seeth others so to doe, or because he would be loath to undergoe the taunts and jeares of scorners, or out of any other poore respect: such a man is cast and condemned by the judgement of his owne heart as a transgressour, because hee adventureth to doe that, which he doth not beleeve to be lawfull. And then the Apostle proceeding ab hypothesi ad thesin, immediately reduceth that particular case into a generall rule in these words, For whatsoever is not of faith, is sinne. By the processe of which his discourse it may appeare, that by Faith no other thing is here meant, then such a perswasion of the minde and conscience as we have now declared, and that the true purport and intent of these words is but thus much in effect: Whosoever shall enterprise the doing of any thing, which he verily beleeveth to bee unlawfull, or at least-wise is not reasonably well perswaded of the lawfulnesse of it, let the thing be otherwise and in it selfe what it can be, lawfull or unlawfull, indifferent or necessary, convenient or inconvenient, it mattereth not; to him it is a Sinne howsoever.
Which being the plaine evident and undenyable purpose of these words, I shall not need to spend any more §. 18. The application of the Text for the resolving of sundry Questions:breath either in the farther refutation of such conclusions as are mis-inferred hence, which fall of themselves; or in the farther Explication of the meaning of the Text, which already appeareth: but addresse my selfe rather to the application of it. Wherein, because upon this great principle may depend the resolution of very many Cases of Conscience, which may trouble us in our Christian and holy walking: it will not be unprofitable to proceed by resolving some of the most materiall doubts and questions, among those which have occurred unto my thcughts by occasion of this Text in my meditations thereon.
First, it may be demanded, What power the Conscience hath, to make a thing otherwise good and lawfull, §. 19. The first Question resolved;to become unlawfull and sinfull? and whence it hath that power? I answer, First, that it is not in the power of any mans judgement or conscience to alter the naturall condition of any thing whatsoever, either in respect of quality or degree: but that still every thing that was good remaineth good, and every thing that was evill remaineth evill; and that in the very same degree of good or evill as it was before, neither better nor worse, any mans particular judgement or opinion thereof notwithstanding. For the differences between good & evil, and the several degrees of both, spring from such conditions as are intrinsecall to the things themselves: which no aRespectus non mutant naturam.Outward respects, (and much lesse then mens opinions) can vary. He that esteemeth any creature unclean, may defile himselfe, but he cannot bring impurity upon that creature, by such his estimation. Secondly, that mens judgements may make that which is good in its b Opinionostra nobis legem facit, Ambros. de paradis.owne nature, (the naturall goodnesse still remaining) become evill to them in the use: essentially good, and quoad rem; but quoad hominem, and accidentally evill. It is our Apostles owne distinction in the fourteenth verse of this Chapter: Nothing uncleane of it selfe▪ but to him that esteemeth any thing to be uncleane, uncleane to him. But then wee must know withall, that it holdeth not the other way. Mens judgements or opinions, although they may make that which is good in it selfe, to become evill to them; yet they cannot make that which is evill in it selfe, to become good either in it selfe, or to them. If a man were verily perswaded, that it were evill to aske his father blessing, that mis-perswasion would make it become evill to him: But if the same man should be as verily perswaded that it were good to curse his father, or to deny him reliefe being an unbeleever; that mis-perswasion could not make eith…r of them become good to him. Some that persecuted the Apostles were perswaded they cIoh. 16. 2.did God good service in it. It was Saint Pauls case before his conversion, who dAct. 26. 9.verily thought in himselfe, that he ought to doe many things contrary to the name of Iesus. But those their perswasions would not serve to justifie those their actions. Saint Paul confesseth himselfe to have been e1 Tim. 1. 13.a persecuter, and blasphemer, and injurious for so doing although he followed the guidance of his owne conscience therein; and to have stood in need of mercy for the remission of those wicked acts, though he did them ignorantly, and fAct. 22. 3, 4. & Phil. 3. 6.out of z…ale to the Law. The reason of which difference is, that which I touched in the beginning, even because any one defect is enough to render an action evill; and consequently a defect in the agent may doe it, though the substance of the action remaine still (as it was) good: but all conditions must concurre to make an action good; and consequently a right intention in th… agent will not suffice thereunto, so long as the substance of the action remaineth still (as it was) evill. Thirdly, that the Conscience hath this power over mens wills and actions by vertue of that unchangeable Law of God, which he establisheth by an ordinance of nature in our first creation: that the will of every man (which is the fountaine whence all our actions immediately flow) should conforme it selfe to the judgement of the practique understanding or conscience, as to its proper and immediate rule, and yeeld it selfe to be guided thereby. So that if the understanding through Errour point out a wrong way, and the will follow it, the fault is chiefly in the understanding, for mis-guiding the will. But if the understanding shew the right way, and the will take a wrong: then the fault is meerely in the will, for not following that guide which God hath set over it.
It may be demanded secondly, Whether or no in every particular thing wee doe, an actuall consideration of §. 20. The second Question resolved;the lawfulnesse and expediency there of be so requisite, as that for want thereof we should sinne in doing it? The reason of the doubt is, because otherwise how should it appeare to be of Faith? and Whatsoever is not of faith is sinne. I answer, First, that in matters of waight and worthy of consultation, it is very necessary that the 1.lawfulnesse and expediency of them be first diligently examined▪ before they be enterprised. And secondly, that even in smaller matters the like examination is 2.needfull, when there is any apparant cause of doubting. But thirdly, that in such small and triviall matters, as it much skilleth not whether we doe them or no or whether 3. Vbi est suspicio, ibi discussio necessaria. B…rnard. Epist. 7.wee doe this rather then that, and wherein no doubt ariseth to trouble us; an actuall consideration of their lawfulnesse or expediency is so farre from being requisite, that it would rather be troublesome and incommodious. True it is, that all voluntary actions are done with some deliberation, more or lesse: because it is the nature of the will to consult with the understanding in every act else it should be irrationall and brutish, Yet there are many things which wee daily doe, wherein aRatio in rebus ma…isestis non inquiri…, sed statim judicat. Aquin. 1. 2. qu. 14. 4. ad 2.the sentence of the understanding is so quick and present, because there is no difficulty in them; that they seeme to be, (and are therefore sometimes so termed) actus indeliberati: bforeign &c. Aristot. 1. Mag. Moral. 18.such as are to sit downe and to rise up, to pluck a flower as wee walke in a garden, to aske the time of the day or the name of the next towne as we travell by the way, to eate of this or that dish at the table, and the like. For the doing of every of which it were cforeign. Aristot. 3. Ethn: 5.a ridiculous servility to be imposed upon men, if they should be tyed to a district examination of the lawfulnesse and expediency thereof. There is not in them dignus vindice nodus: and a mans time ought to be more precious unto him, then to be trifled away in such needlesse and minute enquiries. It is even as if we should tye a great learned man that is ready in his Latine tong, to bethink himselfe first of some grammar rule or example for the declining and parsing of every word hee were to speake, before he should adventure to utter a Latine sentence. But as such a man is sufficiently assured out of the habit of his learning, that hee speaketh congruously and with good propriety, though hee have no present actuall reference to his Grammar rules: so here, an habituall knowledge of the nature and use of indifferent things is sufficient to warrant to the conscience the lawfulnesse of these common actions of life; so as they may be said to be of faith, though there be no farther actuall or particular disquisition used about them. A very needful thing it is the whilst, for Christian men to endeavour to have a right judgement concerning indifferent things: without which it can scarcely be avoided, but that both their Consciences will be full of distracting scruples within themselves, and their conversations full of unbrotherly carriage towards others.§. 21. The third Question resolved.
It may be demanded thirdly, Since Whatsoever is not of faith is sinne; What measure of Faith, or what degree of Perswasion is necessary for the warranting of our actions, so as lesse then that will not serve? I answere, that what is here demanded cannot be positively defined by any peremptory and immoveable rules. There is most an end a Latitude in such things as these are; which may be strained or extended more or lesse, according to the exigence of present occasions, and as the different state or quality of particular businesses shall require. There is a foreign, a fulnesse of perswasion, arising from evident infallible and demonstrative proofes, which is attaineable for the performance of sundry duties both of civill Iustice and of Religion. And where it may be attained, it is to be endeavoured after, (though it be not of absolute necessity,) for we cannot make our assurances too strong. The Apostle useth that word at the fifth verse, (aVerse 5. …ic. plenè certus sit. Heming. Let every man be fully perswaded in his owne mind,) foreign: it is a metaphoricall word, and seemeth to be borrowed from a Ship under bQuasi plenis velis seratur. Piscat. in Schol. ad Rom. 14. 5.full sayle, that hath both wind and tide with it to carry it with a straight and speedy course to the desired poynt, and nothing to hinder it. But as men, when they are to purchase lands, will desire and propose to have as good assurance as by learned counsell can be devised; but yet must be content to take such assurance as the sellers can make, or else they shall make but a few markets: so although we may desire (ex abundanti) a full assurance of faith in every waighty action wee shall enterprise; yet ordinarily and in most things wee must content our selves to take up with a conjecturall, probable, and morall certainty, or else wee shall find very few things left for us to doe. Fides Logica is not to be expected in all cases: in some, and those the most, Fides Ethica must serve the turne. Nay I say yet further, and I beseech you (brethren) to take notice of it as a matter of speciall use both for the directing and quieting of your consciences: that ordinarily and in most things wee neede no other warrant for what we doe then this onelyonly, that there is not (to our knowledge) any Law either of Nature or Scripture against them. As the Lawyers use to say of mens persons, Quisquis praesumitur osse …onus, &c. The Law taketh every man for a good man and true, till his truth and honesty be legally disproved; and as our Saviour sometimes said, Luk. 9. 50.He that is not against us is for us: so in these matters wee are to beleeve all things to bee lawfull for us to doe, which cannot be shewne by good evidence either of Scripture or Reason to be unlawfull. Those men therefore goe quite the wrong way to worke, to the fearefull puzling of their owne and other mens consciences, who use to argue on this manner, [This I have no warrant to doe; for where is it commanded?] Whereas they ought rather to argue thus, [This I have good warrant to doe; for where is it forbidden?] Apply this now a little to those Ceremonies, that for orders sake, and to adde the greater sol…mnity to sacred actions, are appointed in the Church; Wearing the Surplize, bowing at the name of the Lord JESUS, kneeling at the holy, Communion, and the rest. Though I might say, and that truly, that th…se also are commanded even by divine authority in genere, that is to say, as they fall within the compasse of decent: Ceremoni…s, by vertue of that grand Ecclesiasticall Canon, (d1 Cor. 14. 40. Let all things …e done honestly and in order;) and that even in spacio too they are commanded by the authority of those governors whom God hath set over us, and to whom we are bound in conscience, and by vertue of Gods commandement to yeeld obedience: Yet I waive all this for the present, because it is not so direct to the point in hand. OnelyOnly I aske, Where are any of these things forbidden? If they be, let it be showne: and that not by weeke collections, and remote consequences, which are good for nothing but to engender strifes, and to multiply disputes without end, but by direct and full evidence either of Scripture-text or Reason; which (for any thing I know) was never yet done, neither (as I verily beleeve) will ever be done. But if it cannot be showne that these things are forbidden; without any more adoe, the use of them is by that sufficiently warranted. He that will not allow of this doctrine, besides that he cherisheth an errour which will hardly suffer him to have a quiet conscience: I yet fee not how he can reconcile his opinion with those sundry passages of our Apostle, [e1 Tim. 4. 4. Every creature of God is good, fTit. 1. 15.To the pure all things are pure, gRom. 14. 14.I know nothing is o… it selfe uncleane, h1 Cor. 6. 12.All things are lawfull, &c.] From which passages we may with much safety conclude, that it is lawfull for us to doe all those things, concerning which there can be nothing brought of moment to prove them unlawfull. VponUpon which ground alone if wee doe them, we doe them upon such a perswasion of faith as is sufficient. Provided, that wee have not neglected to informe our judgements the best wee could for the time past; and that wee are ever ready withall to yeeld our selves to better information, whensoever it shall be tendred unto us for the time to come.
It may be demanded fourthly, Suppose a man would fayne doe something, of the lawfulnesse whereof he is §. 22. The fourth Question.not in his conscience sufficiently resolved; whether hee may in any case doe it notwithstanding the reluctancy of his Conscience, yea or no? As they write of aHerodot. in Cliô; Sen…c. 3. do ira. 21.Cyrus, that to make passage for his Army, he cut the great river Gyndes into many smaller chanels, which in one entire stream was not passable: so to make a cleare and distinct answer to this great question, I must divide it into some lesser ones. For there are sundry things considerable in it; whether we respect the Conscience, or the Person of the doer, or the Action to be done. As namely and especially, in respect of the Conscience, whether the reluctancy thereof proceed from a setled and stedfast resolution, or from some doubtfulnesse only, or but from some scruple? And in respect of the person, whether hee be suijuris his owne master and have power to dispose of himselfe at his owne choyce in the things questioned; of he be under the command, and at the appointment of another? And in respect of the Action or thing to be done: whether it be a necessary thing, or an unlawfull thing, or a thing indifferent and arbitrary? Any of which circumstances may quite alter the case, and so beget new questions. But I shall reduce all to three questions: whereof the first shall concerne a resolved Conscience, the second a doubtfull conscience, and the third a scrupulous conscience.
The First Question then is, If the Conscience be firmly resolved, that the thing proposed to be done is unlawfull; §. 23. as concerning a Resolved conscience, answered in 2. conclusions The formerwhether it may then be done, or no? Whereunto I answer in these two conclusions. The first Conclusion. If the Conscience be firmely so resolved, and that upon a true ground, (that is to say, if the thing be indeed unlawfull, and judged so to be) it may not in any case or for any respect in the world be done. There cannot be a Quiagit contra conscientiam, qua credit Deum aliquid prohibuisse, liceterret, contemnit Deum. Bonavent. 2. sent. dist. 39.imagined a higher contempt of God, then for a man to despise the power of his owne conscience: which is the highest, soveraignty under heaven, as being Gods most immediate deputy for the ordering of his life and waies. bMenand.foreign, a heathen man could say. Wofull is the estate of those men (unlesse they repent) who for filthy lucre, or vaine pleasure, or spitefull malice, or tottering honour, or lazy ease, or any other raigning lust, darelye, or swear, or cheat, or oppresse, or commit filthinesse, or steale, or kill, or slaunder, or flatter, or betray, or doe any thing that may advance their base ends: nothing at all regarding the secret whisperings, or murmurings, no nor yet the lowd roarings, and bellowings of their owne consciences there against. cPers. Satyr. 5.Stat contra ratio, & secretam gannit in aurem. It doth so: but yet they turne a deafe eare to it, and despise it. Wonder not, if when they out of the terrours of their troubled consciences shall howle and roare in the eares of the Almighty for mercy, or for some mitigation at least of their torment, he then turn a deafe eare against them and despise them. dIam. 4. 17.To him that knoweth to doe good and doth it not, to him it is sinne, James 4. sinne not to be excused by any plea or colour: But how much more inexcusably then is it sinne to him, that knoweth the evill he should not doe, and yet will doe it? There is not a proner way to eQuod sit contra conscientiam aedificat ad geheunam. c. 28. qu. 1. Omnes. §. ex his.hell, then to sinne against conscience. fRom. 14. 22.Happy is he which condemneth not himselfe in that which he alloweth: but most wretched is he that alloweth himselfe to the practise of that, which in his judgement he cannot but condemne. Neither maketh it any difference at all here, whether a man be otherwise sui juris▪ or not. For although there be a great respect due to the higher powers in doubtfull cases, (as I shall touch anon,) yet where the thing required is simply unlawfull, and understood so to be, inferiours must absolutely resolve to disobey, whatsoever come of it. Gods faithfull servants have ever beene most resolute in such exigents. gDan. 3. 16-18We are not carefull to answer thee in this matter; (belike in a matter of another nature they would have taken care to have given the King a more satisfactory, at least a more respective answere: but in this matter,) Be it knowne to thee O King, that we will not serve thy gods. hc. 11. qu. 3. Quiresistit. ex. Augustino.Da veniam Imperator, &c. You know whose answers they were. If we be sure God hath forbidden it, we sinne against our owne consciences if wee doe it, at the command of any mortall man whosoever, or upon any worldly inducement whatsoever. That is the first Conclusion.
The second is this. If a man be in his conscience fully §. 24. the Later.perswaded that a thing is evill and unlawfull, which yet in truth is not so, but lawfull; the thing by him so judged unlawfull, cannot by him be done without sin. Even an erroneous conscience bindeth thus farre, that a man cannot goe against it, and bee guiltlesse: because his practise should then run crosse to his judgement; and so the thing done could not be of Faith. For if his reason judge it to be evill, and yet he will doe it, it argueth manifestly that he hath a will to doe evill: and so becommeth a transgressour of that generall Law which bindeth all men to eschew all evill. Yet in this case wee must admit of some difference, according to the different nature of the things, and the different condition of the persons. For if the things so judged unlawfull be in their owne nature not necessary, but indifferent, so as they may either be done or left undone without sinne; and the person withall bee sui juris in respect of such things, no superiour power having determined his liberty therein: then, although hee may not doe any of these things, by reason of the contrary perswasion of his conscience, without sinne; yet hee may without si…ne leave them undone. As for example, Say a man should hold it utterly unlawfull (as some erroneously doe,) to play at cards or dice, or to lay a wager, or to cast lots in triviall matters: if it be in truth lawfull to doe every of these things, (as I make no question but it is, so they be done with sobriety and with due circumstances,) yet he that is otherwise perswaded of them cannot by reason of that perswasion doe any of them without sinne. Yet, forsomuch as they are things no way necessary, but indifferent, both in their nature, and for their use also, no superiour power having enjoyned any man to use them: therefore he that judgeth them unlawfull may abstaine from them without sinne, and so indeed he is in conscience bound to doe, so long as he continueth to be of that opinion. But now on the other side, if the things so mis-judged to be unlawfull b… any way necessary▪ …ither in respect of their owne nature, or by the injunction of authority: then the person is by that his error brought into such a straite betweene two sinnes, as he can by no possible meanes avoid both, so long as he persisteth in that his errour. For both if he doe the thing, h… goeth against the perswasion of his conscience, and that is a great sinne: and if he doe it not, either he omitteth a necessary duty, or else disobeyeth lawfull authority, and to doe either of both, is a sinne too. Out of which s…are since there is no way of escape but one, which is to rectifie his judgement, and to quit his pernicious errour: it concerneth every man therefore that unfainedly desireth to doe his duty in the feare of God, and to keepe a good conscience, not to be too stiffe in his present apprehensions, but to examine well the principles and grounds of his opinions; strongly suspecting that winde that driveth him upon such rockes, to be but a blast of his owne fancy, rather then a breathing of the holy Spirit of truth. Once this is most certaine, that whoseever shall adventure to do any thing repugnant to the judgement of his owne conscience, (be that judgement true, or be it false,) shall commit a grievous sin in so doing: foreign, because it cannot be of faith, and what soever is not of faith is sinne.
This is now where the conscience apparantly inclineth the one way. But say the scales hang even, so as a §. 25. as concerning a doubting consciēceman cannot well resolve whether way he should rather take! Now he is a—animo nunc huc, nunc fluctuatilluc. Virg. Aeneid. 10.in one minde, by and by in another; but constant in neither: right S. Iames his bIames 1. 8.foreign a double minded man. This is it we call a doubting conscience: concerning which the second question is, what a man ought to doe in case of doubtfulnesse. Perfect directions here, (as in most delib…ratives) would require a large discourse: because there are so many considerable circumstances, that may vary the case; especially in respect of the cause from which that doubtfulnesse of minde may spring. Many times it ariseth from meere ficklenesse of minde, or weakenesse of judgement; as the 1.lightest things are soonest driven out of their place by the winde: Evenas S. Iames saith, cIbid.a double minded man is wavering in all his wayes; and S. Paul speaketh of some that were like dEphes. 4. 14. 2.children, off and on, soone wherryed about with every blast of doctrine. Sometimes it proceedeth from tendernesse of conscience, which is indeed a very blessed and gracious thing: but yet (as tender things may soone miscary, if they be not the more choicely handled,) very obnoxious through Sathans diligence and subtilty to bee wrought upon to dangerous inconveniencies. Sometimes it may proceed from the probability of those reasons that seeme to stand 3.on either side, betwixt which it is not easie to judge which are strongest: or from the differing judgements and opinions of learned and godly men thereabout: and 4.from many other causes: But for some generall resolution of the Question, (what is to bee done where the conscience is doubtfull?) I answer.
First, that if the doubtfulnesse be not concerning the lawfulnesse of any of the things to be done considered §. 26. answered in 3. Conclusions: the 1.simply and in themselves, but of the expediency of them as they are compared one with another; (as when of two things proposed at once, wherefore one must, and but one can be done, I am sufficiently perswaded of the lawfulnesse of either, but am doubtfull whether of the two rather to pitch upon:) in such a case, the party ought first to weigh the conveniences and inconveniences of both as well and advisedly as 1.he can by himself alone; and to doe that which then shall appeare to him to be subiect to the fewer & lesser inconveniences. Or if the reasons seeme so equally strong on both sides, that he cannot of himselfe decide the doubt; then secondly, if the aforeign. Arist. 3. Ethic. 5matter be of waight and worth the while, hee should doe well to make 2.his doubts knowne to some prudent and plous man (especially to his owne spirituall Pastor, if he be a man meetly qualified for it,) resolving to rest upon his judgement, and to follow his direction. Or if the matter be of small moment, he may then thirdly doe whether of both he hath best liking to: (as the Apostle saith in one particular case, and it may be applyed to many more, b1 Cor. 7. 36.Let him doe what he will, he sinneth not:) resting his conscience upon this perswasion, that so long as he is unfainedly elesirous to doe for the best, and hath not been negligent to use all cNon ti…i imputabitur ad …ulpa, quod in vitus ignoras. Augustin. de nat. & grat.requisite diligence to informe himselfe aright, God will accept of his good intention therein, and pardon his errour, if hee shall be mistaken in his choyce.
But secondly, If the question be concerning the very lawfulnesse of the thing it s…lfe, whether it may be lawfully §. 27. the second;done, or no; and the conscience stand in doubt, because reasons soome to be probable both pro and contrit, and there are learned men as well of the one opinion as of the other, &c. as wee see it is (for instance) in the question of Vsury and of second maryage after divorce, and in sundry other doubtfull cases in morall divinity: in such a case the person (if he be sui juris,) is certainly bound to aNilsaciendum, de quo dubites sit necne rectè factum. Ci…. hb. 1. de Ossic.forbeare the doing of that thing of the lawfulnesse where of he so doubteth: and if he forbeare it not, he sinneth. It is the very point the Apostle in this verse intendeth to feach; and for the confirming whereof he vowcheth this Rule of the Text: He that doubteth, saith he, is damned if he eate; he is foreign, condemned of his owne conscience; because hee doth that willingly where of he doubteth, when he hath free liberty to let it alone, no necessity urging him thereunto. And the reason why he ought rather to forbeare then to adventure the doing of that whereof hee doubteth, is, because in doubtfull cases wisedome would that the safer part should be chosen. And that part is safer, which if we chuse, wee are sure wee shall doe well; then that, which if we chuse, wee know not but wee may doe ill. As for example, in the instances now proposed. If I doubt of the lawfulnesse of Vsu…y, or of marrying after divorce, I am sure that if I marry not, nor let out my money, I shall not sinne in so abstaining: but if I shall doe either of both doubtingly. I cannot be without some feare lest I should sin in so doing; and so those actions of mine being not done in faith, must needs be sinne, even by the Rule of the Text, foreign, For whatsoever is not of faith is sinne.
But then thirdly, if the liberty of the agent be determined by the command of some superiour power to §. 28. the third.whom he oweth obedience; so as he is not now sui juris ad hoc, to doe or not to doe at his owne choyce, but to doe what he is commande this one circumstance quite altereth the whole case, and now he is bound in conscience to doe the thing commanded; his doubtfulnesse of mind whether that thing be lawfull or no, notwithstanding. To doe that whereof he doubteth, where h… hath sree liberty to leave it undone, bringeth upon him (as we have already shewne) the guilt of wilfull transgression: but not so where he is not left to his owne liberty. And where lawfull authority prescribeth in Alterutram partem, there the liberty ad utramque partem contradictionis is taken away from so many as are under that authority. If they that are over them have determined it one way; it is not thenceforth any more at their choyce, whether they will take that way or the contrary, but they must go the way that is appointed them without gainsaying or grudging. And if in the deed done at the command of one that is endued with lawful authority there be a sinne, it must goe on his score that requireth it wrongfully, not on his that doth but his duty in obeying. A Prince commandeth his Subjects to serve in his Warres; it may be the quarrell is unjust, it may be there may appeare to the understanding of the subject great likelyhoods of such injustice: yet may the subject for all that fight in the quarrell, yea he is bound in conscience so to doe, nay he is deep in disloyalty and treason if he refuse the service, whatsoever pretensions he make of conscience for such refusall: Neyther need that feare trouble him lest he should bring upon himself the guil… of innocent blood; for the blood that is unrighteously Is da…nū dat, qui jubet da…e: ej…s verò nulla culpa est, cui parere necesse sit. L. 169 st. de div. Reg jur.shed in that quarrell, he must answer for, that set him on worke, not he that spilt it. And truly it is a great wonder to mee, that any man indued with understanding, and that is able in any measure to weigh the force of those precepts and reasons which bind inferiours to yeeld obedience to their superiours, should be otherwise minded in cases of like nature. Whatsoever is commanded us by those whom God hath set over us, either in Church, Common-wealth, or Family, (bBernard de p…ecept. & disp…nsat. Quod tamen non sit certuns displicere Deo, saith Saint Bernard,) which is not evidently contrary to the Law and will of God, ought to be of us received and obeyed no otherwise, then as if God himselfe had commanded it: because God himselfe hath commanded us to cRom. 13. 1.obey the higher powers, and to d1 Pet. 2. 13.submit ourselves to their ordinances. Say it be not well done of them to command it: Sed enim quid hoc refert tud? saith he; What is that to thee? Let them looke to that whom it concerneth: Tolle quod tuum est, & vade: Doe thou what is thine owne part faithfully, and never trouble thy selfe further. Ipsum quem pro Deo habemus, tanquam Deum in his quae apertè non sunt contra Deum, …andire debemus; Bernard still. Gods Vice-gerents must bee heard and obeyed in all things that are not manifestly contrary to the revealed will of God.
But the thing required is against my conscience, may §. 29. Sundry objections removed: the first;some say; and I may not goe against my conscience, for any mans pleasure. Judge I pray you what perversnesse is this, when the blessed Apostle commandeth thee aRom. 13. 5.to obey for conscience sake, that thou shouldst disobey, and that for conscience sake too: He chargeth thee upon thy conscience to be subject; and thou pretendest thy conscience to free thee from subjection. This by the way; now to the poy…t. Thou sayest it is against thy conscience: I say againe, that (in the case whereof wee now speake, the case of doubtsulnesse,) it is not against thy conscience. For doubting properly is bIsido….motu… indifferens in utramque parteni contradictionis; when the mind is held cDu…ius, incertus quasi d…arum viarum. Isid 10. Etym. foreign.in suspence betweene two wayes, uncertaine whether of both to take to; when the scales hang even (as I said before) and in aequilibrio, without any notable propension or inclination to the one side more then to the other. And surely where things hang thus even, if the waight of authority will not cast the scale either way; wee may well suppose, that either the authority is made very light, or else there is a great fault in the beam…. Know (brethren) the gainsaying conscience is one thing, and the doubting conscience another. That which is done repugnanto conscientid, the conscience of the doer slatly gainsaying it, that is indeed against a mana conscience, (the conscience having already passed a def…nitive sentence the one way:) and no respect or circumstance whatsoever can free it from sin. But that which is done dubitanto conscientid, the conscience of the doer only doubting of it and no more; that is intruth no more against a mans conscience then with it, (the conscience as yet not having passed a definitive sentence either way:) and such an action may either b… a sinne, or no sinne: according to those qualifications which it may receive from other respects and circumstances. If the conscience have already passed a judgement upon a thing, and condemned it as simply unlawfull; in that case it is true that a man ought not by any means to doe that thing, no not at the command of any Magistrate, no not although his conscience have pronounced a wrong sentence, and erred in that iudgement: for then he should doe it, repugnante conscientiâ, he should goe directly against his owne conscience, which he ought not to doe whatsoever come of it. In such a case certainely: hee may not obey the Magistrate: yet let him know thus much withall, that he sinneth too in disobeying the Magistrate; from which sinne the following of the judgement of his owne conscience cannot acquite him. And this is that fearefull perplexity whereof I spake, whereinto many a man casteth himselfe by his owne crrour and obstinaey, that he can neither goe with his conscience, nor against it, but hee shall sinne. And who can helpe it, if a man will needes cherish an errour, and persist in it? But now if the conscients be onelyonly doubtfull whether a thing be lawfull or no, but have not as yet passed a peremptory judgement against it, (yea although Plus est standum praecepto prelati… quam conscientiae. Bonavent. 2. sent. distinct. 39.it rather incline to thinke it unlawfull:) in that case if the Magistrate shall command it to be done, the subiect with a good conscience may doe it, nay hee cannot with a good conscience resuse to doe it, though it be dubitante conscientiâ.
But you will yet say, that in doubtfull cases the safer part is to be chosen. So say I too; and am content that §. 30. the Second;rule should decide this question: onelyonly let it be rightly applyed. Thou thinkest it safer, where thou doubtest of the unlawfulnesse, to forbeare then to doe: as for example, if thou doubtest whether it be lawfull to kneele at the Communion, it is safest in thy opinion therefore for thee not to kneele. So should I thinke too, if thou were left meerely to thine owne liberty. But thou dost not consider how thou art caught in thine own net, and how the edge of thine owne weapon may be turned upon thee point-blank not to be avoided, thus. If authority command thee to kneel, which whether it be lawfull for thee to doe, or not, thou doubtest; it cannot chuse but thou must needs doubt also, whether thou maist lawfully disobey, or not. Now then here apply thine owne Rule, In dubiis pars tutior, and see what will come of … Judge, since thou canst not but doubt in both cases, whether it be not the safer of the two, to obey doubtingly, then to disobey doubtingly. aGregor.Tene certum, demitte incertum, is S. Gregory his rule: where there is a oertainty, and an uncertainty, let the uncertainty goe, and hold to that which is certaine. Now the generall is certaine, that thou art to obey the Magistrate in all things not contrary to the will of God; but the particular is uncertaine, whether the thing now commanded thee by the Magistrate be contrary to the will of God: (I say uncertaine to thee, because thou doubtest of it.) Deale safely therefore, and hold thee to that which is certaine; and obey.
But thou wilt yet alleage, that the Apostle here condemneth the doing of any thing, not onelyonly with a gainsaying, §. 31. the Third;but even with a doubting conscience: because doubting also is contrary to faith; and he that doubteth is even for that condemned, if he eate. Oh beware of misapplying Scripture! it is a thing easily done, but not so easily answered. I know not any one gap that hath let in more and more dangerous errours into the Church, then this: that men take the words of the sacred Text fitted to particular occasions, and to the condition of the times wherein they were written; and then apply them to themselves and others as they finde them, without due respect had to the differences that may be betweene those times and cases, and the present. Sundry things spoken in Scripture agreeably to that infancy of the Church, would sort very ill with the Church in her fulnesse of strength and stature: and sundry directions very expedient in times of persecution, and when beleevers lived mingled with Insidels, would be very unseasonably urged where the Church is in a peaceable and flourishing estate, enjoying the favour and living under the protection of gracious and religious Princes. Thus the Constitutions that the Apostles made concerning Deacons and Widowes in those primitive times, are with much importunity, but very importunely withall, urged by the Disciplinarians: And sundry other like things I might instance in of this kinde, worthy the discovery, but that I feare to grow tedious. Briefely then, the Apostles whole discourse in this Chapter, and so wheresoever else he toucheth upon the point of Scandals, is to be understood onelyonly in that case where men are left to their owne liberty in the use of indifferent things: the Romanes, Corinthians, and others to whom S. Paul wrote about these matters, being not limited any way in the exercise of their liberty therein by any over ruling authority. But where the Magistrates have interposed, and thought good upon mature advice to impose Lawes upon those that are under them, whereby their liberty is (not infringed, as some unjustly complaine, in the inward judgement, but onelyonly) limited in the outward exercise of it: there the Apostolicall directions will not hold in the same absolute manner, as they were delivered to those whom they then concerned; but onelyonly in the equity of them, so far forth as the cases are alike, and with such meete qualifications and mitigations, as the difference of the cases otherwise doth require. So that a man ought not out of private fancy, or meerely because he would not bee observed for not doing as others doe, or for any the like weake respects, to doe that thing of the lawfulnesse whereof he is not competently perswaded, where it is free for him to doe otherwise: which was the case of these weake ones among the Romanes, for whose sakes principally the Apostle gave these directions. But the authority of the magistrate intervening so altereth the case, that such a forbearance as to them was necessary, is to as many of us as are commanded to doe this or that altogether unlawfull; in regard they were free, and we are bound: for the reasons alr…ady shewen, which I now rehearse not.
But you will yet say, (for in point of obedience m…n are very loath to yeeld, so long as they can finde any §. 32. and the Fourth.thing to pleade,) those that lay these burthens upon us, at least wise should doe well to satisfie our doubts, and to informe our consciences concerning the lawfulnesse of what they enjoyne; that so we might render them obedience with better cheerefulnesse. How willing are we sinfull men to l…ave the blame of our miscariages any where rather then upon our selves! But how is it not incongruous the while, that those men should prescribe rules to their governours, who can scarcely brook their governours should prescribe Lawes to them? It were good we would first learne how to obey, ere w…e take upon us to teach our betters how to governe. How ever, foreign. Solon. apud Stobae. Serm. 3.what governours are bound to doe, or what is fit for them to do…, in the poin… of information; that is not now the question. If they faile in any part of their bounden duty, they shall be sure to reckon for it one day: but their failing cannot in the meane time …xcuse thy disobedienoe. Although I thinke it would prove a hard tas…e, for whosoever should undertake it, to shew that Superiours are alwayes bound to informe the cons…iences of their inferiours concerning the lawfulnesse of every thing they shall command. If sometimes they doe it, where they see it exp…dient or needfull; sometimes againe (and that perhaps of…er,) it may bee thought more expedient for them, and more conducible for the publique peace and safety, onelyonly to make knowen to the people what their pleasures are, reserving to themselves the reasons thereof. I am sure, in the point of Eccl…siasticall cer…mo…ies and Constitutions, (in which …ase the aforesaid allegations are usually most stood upon) this hath been aboundantly done in our Church, not only in the learned writings of sundry private men, but by the publique declaration also of authority, as is to be seene at large in the preface commonly printed be…ore the book of Common prayer concerning that argument… enough to satisfie those that are peaceable, and not disposed to stretch their wirs to cavill at things established. And thus much of the second Question, touching a doubting conscience: whereon I have insisted the longer, because it is a point both so proper to the Text, and where at so many have stumbled.
There remaineth but one other Question, and that of farre smaller difficulty; What is to be done, when the §. 33. as concerning a scrupulous Conscience.conscience is scrupulous? I call that a scruple, when a man is reasonably well perswaded of the lawfulnesse of a thing, yet hath withall some jealousies and feares le…t perhaps it should prove unlawfull. Such scruples are most incident to men of melancholy dispositions, or of timorous spirits; especially if they be tender conscienced withall: and they are much encreased by the false suggestions of satan; by reading the bookes, or hearing the Sermons, or frequenting the company of men more strict, precise, and austere in sundry points, then they need or ought to be; and by sundry other meanes which I now mention not. Of which scruples it behooveth every man, first, to be wary that he doe not at all admit them, if he can chuse: or, if he cannot wholy avoid them, that secondly he endeavour so farre as may be to eject them speedily out of his thoughts, as satans snares, and things that may breed him worser inconveniencies: or, if hee cannot be so rid of them, that then thirdly he resolve to goe on according to the more probable perswasion of his minde, and despise those scruples. And this he may doe with a good conscience, not onelyonly in things commanded him by lawfull authority, but even in things indifferent and arbitrary, and wherein hee is left to his owne liberty.
Much more might have beene added for the farther both declaration and confirmation of these points. But §. 34. The Conclusion.you see I have beene forced to wrap things together, that deserve a more full and distinct handling, that I might hold some proportion with the time. I had a purpose, briefly to have comprised the summe of what I have delivered, concerning a gainsaying, a doubting, and a scrupulous conscience, in some few conclusions for your better remembrance and to have added also something by way of direction, what course might be the most probably taken for the correcting of an erro…cous conscience, for the setling of a doubtfull conscience, and for the quieting of a scrupulous conscience. But it is more then time that I should give place to other businesse: and the most, and most materiall of those directions, have beene here and there occasionally touched in that which hath been delivered already: in which respect I may the better spare that labour. Beseech we God the Father of our Lord Jesus Christ so to endue us all with the grace of his holy Spirit, that in our whole conversations we may unfainedly endeavour to preserve a good conscience and to yeeld all due obedience to him first, and then to every Ordinance of man for his sake.
Now to this Father, Son, and blessed Spirit, three persons, and one eternall God, be ascribed all the Kingdome, the power, and the glory, both now and for evermore.
Amen.
FINIS.
End of the text · Robert Sanderson, Two Sermons (1635)