A Key to the Key of Scripture, Chapter 2 · Exposition of verse 14, 15
Verſe 14. For when the Gentiles which hauehave not the Law, doe by nature the things contained in the Law, they hauing not the Law, are a Law vntounto themſelues.
Verſe 15. Which ſhew the effect of the Law written in their hearts, their conſcience alſo bearing witneſſe, and their thoughts accuſing one another, or excuſing.
HAuing anſwered what the Iewes might obiect, he now preoccupates the Gentiles plea for themſelues: he had ſaid, that euen they that ſinned without the law, ſhould periſh alſo without the law, verſe 12. Some Gentile might here obiect, that not hauing the law, they could not tranſgreſſe; neither were culpable of iudgement; the Apoſtle anſweres, that though they had not the law written in tables of ſtone, as the Iewes; in vvhichwhich reſpect they might be ſaid not to hauehave the law: yet had they the knowledge of the law, in reſpect of the outward workes thereof, written in their hearts, and this he proues: firſt; a facto, by their deede; they did the workes of the law, therefore knew it; ſecondly, from teſtimonie of conſcience; accuſing in breaches, excuſing in obſeruances of the law; therefore had ſome knowledge of the law of God, and could not plead abſolute ignorances this the ſumme.
Obſer. Now the firſt thing here obſeruable is the periphraſis or deſcription of the Gentiles; they vvere ſuch as had not the law; that is deliuered to them in writing, or by ſpeciall reuelation, as had the Iewes: Pſal. 147.20. Ephe…. 2.12 Acts 14.15.16. &c.
And leaſt any blame the iuſtice of God in this behalfe, know that the Lord is bound to no people, or perſon; that he vouchſafed the ſcriptures to the Iewes was his ſpeciall merciemercyDeut. 4. Exod. 19.: that he denied that merciemercy to the Gentiles, it was of his abſolute foreign, whereby he may doe with his owne, what thinkes him goodkMat. 20.15.; no man hauing giuen him before. Rom. 11.35.
Ʋſe 1 Hence then it will follow, that at leaſt in the dayes before Chriſt, there was no ſuch vniuerſall grace, as ſome now dreame of; whereby is giuen to eueryevery man, ſufficient grace to be ſaued if hee will; nor that then there was any ſuch will of GOD, that all and euerie man ſhould be ſaued; ſith the law it ſelfe, that cannot ſaue thoſe that truſt thereunto, in reſpect of exact knowledge, was not vouchſafed vntounto the Gentiles, much leſſe the Goſpell, wherein the mediatour of righteouſneſſe is reuealed, Epheſ. 2.12. & 3. ad medium. Act. 14.16.
Ʋſe 2 And this ſhould incite vsus of the Gentiles now to magnifie the grace of our GOD; that hath ſet open, euen vntounto vsus Gentiles, the doore of faith, Acts 22.22.
Obſer. A ſecond thing here obſeruable is, the fact of the Gentiles, and the principle of their fact: they doe by nature the things of the law. For the ſenſe of the words: leaſt any Pelagian hence inferre a power in Nature, ſince the fall to fulfill the whole law: it ſhall not be amiſſe, a little to enquire the meaning, of what Paul here ſpeakes. The things of the law: indefinitely ſpoken, and is particularly to be vnderſtood; for all they knew not, but ſome things preſcribed in the law they knew, and practiſed; ſome worſhip they performed vntounto God, and were ſtrict obſeruers of ciuill iuſtice, and honeſtie; as appeares both by lawes, enacted for obſeruance of both, and by hiſtories, recording the excellent vertues of many heathen. By nature. Nature is here oppoſed, eyther to ſcripture, or to grace; and may thus be vnderſtood; eyther that the things they did, they did by inſtinct of Nature, and by the dictamen of reaſon naturall, without any direction from Scripture, or ſpeciall reuelation; or elſe thus, by power of Nature, without any aſſiſtance of renewing grace; but the firſt ſenſe ſeemes moſt pertinent; which ſenſe ſtanding, this Text is too narrow to inferre ſo large a concluſion, as Pelagius would hence inferre: for how will it hence follow, that there is in Nature ſince Adams fall, a power perfectly to fulfill the whole law, with performance of outward and inward obedience in all things; becauſe Paul here teſtifieth, that the Gentiles, by light of nature doe ſome outward workes preſcribed in the law? What logicke, but Pelagian, would out of particular premiſſes, inferre ſo generall a concluſion?
That which wee may take notice of, Obſer. for our inſtruction, is this: how forcibly the diuine light of Nature inclined the Gentiles to obedience; ſomething of pietie and honeſtie they knew; and what they knew many practiſed. I might be infinite in exemplifying their conſcience of oathes, louelove of parents, iuſtice, temperance, truth, &c. Hiſtories are knowne to the learned, and let others reade the hiſtorie of Abimelech lGen. 20., and call to mind what Paul ſpeaketh of the inceſt amongſt the Corinthians, 1 Cor. 5.1. Vſe.
And it ſhall be the iuſt condemnation of many in the Church of GOD, at that great day, that the Heathen by nature ſhewed more conſcience of obedience, after their meaſure of knowledge, then thoſe in the Church whom the Lord hath ſo plentifully inſtructed by his word, and dayly exhorted to obedience? what Chriſt ſpeakes to the Iewes of his time, we ſhall one day ſee verified; the Niniuites, Queene of Saba, the heathen, ſhall riſe vp in iudgement with the Children of the Church, and ſhall condemne themmMat. 12.41.42.. To reade of the extreame deteſtation of drunkenneſſe amongſt the Lacedemonians, and ſee the bezelling of theſe ſwaggering times; how, what they counted brutiſhneſſe, our gallants call manhoodnIſay 5.22.: how makes it vsus pittie thoſe poore heathen, and loath thoſe, that vnderunder the title of Chriſtians, practiſe intemperance more then heatheniſh? Lucretia, how priced ſhe chaſtitie? that choſe to redeeme it with loſſe of her life? and ſhall it not iudge thoſe proſtibula amongſt Chriſtians, that ſet ſale of honeſtie and all womanhood? what ſhould I ſpeake of their hatred of briberie? reuerence or their prieſts, conſcience of promiſes, religion of oathes? &c. ſurely what Paul ſpeakes of one particular, wee may make more generall, ſuch viciouſneſſe ſeene amongſt vsus, as was ſcarce named amongſt them; many vertues admirable in them, whoſe very names are worne out amongſt vsus, and their mention argued of noueltie; I ſay no more, but if Chriſt teach, that it muſt be greater righteouſneſſe then heatheniſh or phariſaicall, that ſhall giuegive admiſſion vntounto Gods kingdome, what hope of ſaluation hauehave thoſe, that come not neare the vertuous life of heathens? But proceede wee in the Text.
They hauing not the Law are a Law to themſelues.] Senſe; that is, are as a law, doing the office of the law; ordering and directing their liues, preſcribing what is to be done, what to be auoided, by that dictamen of reaſon GOD hath imprinted in them; the note will be beſt gathered, after the explanation of the next words.
Which ſhew the worke of the Law written in their hearts.] The worke of the Law, ſome interpret the office of the Law; which is to commaund things to be done, to forbid things to be forborne: others the ſentence and ſumme of the law; which is, to louelove GOD aboue all, and our neighbour as our ſelues: I take it, they beſt interpret, that by the worke of the law vnderſtand the ſubſtance of externall actions therin preſcribed; which is well nigh all that the Gentiles had knowledge of: for as touching the right fountaine, manner, end of our actions, they knew not: the workes they knew and performed, but fayled in the right manner of performance; written in their hearts: to wit, in reſpect of knowledge; ſhewed by practiſing them; vvhichwhich they could not hauehave done, had they not knowne.
Hence then the obſeruation offers it ſelfe that was made in the firſt Chapter, Obſer. the nineteenth and twentith verſes; that the Heathens themſelues knew ſomething of the law of God. Firſt, to depriue them of excuſe; Secondly, for preſeruation of ciuill ſocietie, by exerciſing iuſtice, honeſtie &c. againſt which if any ſhall obiect, that it is the priuiledge of Gods children in grace, to hauehave the law written in their hearts;oIer. 31.33. Anſ. The place is to vnderſtood. Firſt, of diſtinct and particular knowledge, which Heathens had not. Secondly, in reſpect of ſincere affection, endeuour, and ſome acceptable meaſure of performance.
If againe it be obiected, that ſome of them were brutiſh, both in vnderſtanding and practiſe. Anſ. They were ſuch as did ſuffocate, and extinguiſh the light of nature in them; keeping downe the truth in vnrighteouſneſſe; and therefore iuſtly giuen vp to a reprobate mindepRom. 1.18.19.20.21.28. Ioh. 1.9.. The vſes of this point, ſee in the annotations vponupon the firſt Chapter, the nineteenth and twentith verſes. And thus much of the firſt euidence, prouing the Gentiles knowledge of the law: the ſecond followeth; which is, the concordant teſtimonie and works of conſcience. The opening of theſe words and their application to the Apoſtles purpoſe, ſee aboue in the coherence.
That which is to be obſerued out of this verſe, I will compriſe as breifly as may be, in handling ſhortly the common place of conſcience; ſo much of it I meane, as the text ſeemes to lead vntounto: as, firſt, the nature, ſecondly, the kindes, the offices or works of conſcience: thirdly, the manner how conſcience performes her office.
For the firſt, what conſcience is: many hauehave elegantly giuen deſcriptions of it, from effects, adiuncts, &c. One cals it a little regiſter, ſitting in a mans heart, with a penne in hand, to make record of all thoughts, deſires, ſpeaches, actions of life. Another domesticus index. Another domesticus carnifex; another thus; it is that that is either the beſt friend, or the greateſt foe; another thus, a friend ſooneſt offended, hardlieſt appeaſed; another, it is a bridle before ſinne, and a whip after ſinne: another, that that moſt men bragge of, and feweſt hauehave; theſe are elegances not altogether vnprofitable; ſee we more exactly the nature of it.
Touching the name, Conſcience; ſo called either becauſe it is ioyned with ſcience, exerciſing its offices, by principles of knowledge imprinted in the vnderſtanding; which principles they call Syntereſes, foreign; or elſe, becauſe a ioynt ſcience or knowledge, wherein ſome other communicate with vsus, as God and our ſelues.
For the generall nature, it is commonly enquired, whether it be an act habite, or power of the ſoule: that it is not a bare act appeares, becauſe ſundry actions are giuen vntounto it; as to teſtifie, accuſe, excuſe, acquit, condemne; as alſo becauſe it can neuer be loſt. That it is not habite, appeares alſo, becauſe it is borne with vsus, it remaines therefore, that it is a power or faculty of the ſoule.
For the ſubiect wherein it is; that is either common or proper: the common ſubiect, are reaſonable creatures, all and onelyonly; men and Angels; diuels tremble. Iam. 2.19.
Proper ſubiect, is the vnderſtanding, not the will as all diuines accord: the faculties of the vnderſtanding, are thus diſtinguiſhed diuerſly. Firſt, by their manner of action; one that ſimply conſiders things ſingular: ſecondly, that ioynes or diſioynes things thus ſingularly conſidered. Thirdly, that diſcourſeth either by inferring one out of another, or by ordering things one with another: againe according to things conſidered, and ends why they are conſidered: the vnderſtanding part is thus diſtinguiſhed: It is eyther contemplatiue, whoſe obiect is truth and falſhood: or practicall, whoſe obiect is good, and euill: whoſe end knowledge of good and euill. Now in theſe and many other diſtinctions of the faculties of the minde, conſcience is not yet found; what then? if wee ſay it is that facultie of the minde whereby i… beholds it ſelfe; and all things in man by a kinde of reflexion, that it hath on it ſelfe; anſwering perhaps in office, to the common ſenſe, in reſpect of the particular ſenſes.Bern. pag. 366. Hugo libro ſecundum de anima. Seemes not to diſſent: his words are theſe out of Bernard: the heart knowes it ſelfe by its owne knowledge; and many other things: vvhen it knowes, or takes notice of it ſelfe, it is called conſcience; when other things beſides it ſelfe, ſcienceq1 Cor. 2.11. & 4.4.: in vvhichwhich reſpect eſpecially, it hath obtained the name of a vvitneſſe; teſtifying on this reflexion, as I may terme it, of the minde vponupon it ſelfe, of all that is in the heart, &c.
Out of all which particulars ariſeth this ſumme, wherby in part the nature of conſcience may be known: that conſcience is a facultie of the minde, taking notice of all that is in the minde, will, affections, life of a man: and this ſeemes to be the general notion of conſcience, and the proper and firſt act thereof; other things aſcribed thereto belonging vntounto it ſecondarily onelyonly; Whence it will follow, that a man by power of conſcience may know vvhatſoeuer is in him, as vvhat hee knowes, thinkes, beleeues, wils, purpoſeth, greeues at, delights in &c. this being the proper office of conſcience, to ſee, know, teſtifie, vvhat is in manrEccleſ. 7.24. 1 Cor. 2.11. Rom 9.1.: vvhichwhich concluſion hath ſome vſe in the controuerſie, betwixt vsus and Rome, touching the knowledge of the graces of God in our hearts, teſtifying our election and effectuall calling.
But to proceede, Schoole-diuines ſpeake more narrowly of conſcience, making it a facultie, or act rather of the practicall vnderſtanding, concluding out of principles in the vnderſtanding, that things are to be done or not done; well done or ill done; where is omitted one ſpeciall act, and office of conſcience; that is, teſtifying of things already done or omitted: but to omit theſe ſpeculations, which may perhaps diſtaſte the learned, and amaze, rather then edifie the ſimple reader; the nature of conſcience will beſt appeare by viewing: firſt, the actes or offices of conſcience: ſecondly, the obiects of the ſeuerall actes: thirdly, the manner how theſe actes are exerciſed. For the firſt.
The actes of Conſcience are theſe, firſt, to teſtifie or giuegive witneſſe; the obiect of vvhichwhich action, are all things in man, as was before ſaid; but here wee will reſtraine it to his actions. Ex: If the queſtion be vvhether a thing vvere done by vsus, or no; conſcience vvitneſſeth of the doing, or not doing thereofs2 Sam. 12.13.: I hauehave ſinned, ſaid conſcience in Dauid, in Iudas tMat. 27.3.4.: I hauehave not conſpired againſt Saul, ſaith Dauid by teſtimonie of his conſcience; I hauehave had my conuerſation in the world in ſinceritie (ſaith the Apoſtleu2 Cor. 11.12.:) and this act of conſcience, is performed vvithout any ſuch practicall ſyllogiſme, as ſome hauehave imagined to be the very nature of conſcience; ſome help indeed it hath from memory, but none from the illatiue diſcourſe of the minde.
Since conſcience is ſet in vsus as a vvitneſſe to giuegive Vſe 1 teſtimonie of all actions, inward and outward; good or euill, done or omitted of vsus; therefore firſt, let no man ſinne in hope to lye hid for lack of witneſſes; hee carries a thouſand vvitneſſes in his boſome,Conſcientia milleteſtes. his conſcience teſtifies, vvhen the Lord cites it to anſwere, euen of the moſt ſecret ſinnes. Iob. 24.13.14.
Secondly, hence vve are taught, not to hunt after Vſe 2 eye-witneſſes of our good vvorkes; conſcience alone giueth ſufficient, and comfortable teſtimonie.
Thirdly, comfort thy ſelfe vvith this vvitneſſe of Vſe 3 thy ſinceritie and innocencie, in midſt of all ſlaunders, and vncharitable ſurmiſes of malicious menz1 Cor. 4.4. 2 Cor. 1.12. let it ſuffice, that thou haſt God, and thine owne conſcience vvitneſſing vvith thee.
A ſecond act of conſcience is, to giuegive iudgement; and this act, according to the diuers conſiderations of the obiect, is diuerſified. Things whereof conſcience iudgeth, are firſt, facienda; things to be done, or not to be done; and theſe are conſidered eyther vniuerſally, vvithout reſpect to particular circumſtances, or elſe particularly, vvith reſpect to ſuch time, place, perſon, manner, &c. and in things of this nature, the practicall ſyllogiſme hath vſe; Ex: when a man is tempted of Sa han to commit Adulterie; the minde hath this reaſoning vvith it ſelfe, vvhether it be to be done or not; the ynteriſis or principle naturall …s this; all filthineſſe is to be auoided; the dictate of Reaſon aſſumes this minor, adultery is filthineſſe; and conſcience infers the concluſion, therefore Adulterie is to be auoided: ſo in good duties, where this concluſion comes into deliberation; vvhether vvarre to be vndertaken againſt the enemie of the countrey; the principle naturall is this; our countrey is to be defended; but this warre tends to defence of our countrey, ſaith the dictate of Reaſon therefore infers the conſcience, this vvarre is to be vndertaken
To this act of conſcience, there are two other conioyned; in euill things ſo apprehended at leaſt by iudgement and conſcience, remur muration and a voice, as it vvere, of inhibition; doe it not: as in Ruben touching the murther of Ioſeph; conſcience, no doubt, ſuggeſted to him that inhibition: ſlay him not for he is a brother.
In good things ſo apprehended, there is alſo another act of conſcience, vvhichwhich vvee call inſtigation, and a voice, as it were, of prouocation to doe them; as in P…late, in that deliberation touching the murther of Chriſt: vponupon euidence of his innocencie, conſcience concluded that hee vvas to be abſolued: and ſuggeſted that duetie; abſolue him, or ſeeke to looſe him, and the like ſee wee in common experience of our ſelues; ſtirrings vp to good duties: reſtraints from ſins by conſcience; and vvhen duties thus ſuggeſted, and after a ſort exhorted vntounto by conſcience, are omitted; when ſinnes diſdained by conſcience, and from vvhichwhich it diſcourageth, are committed, theſe are called ſinnes againſt conſcience.
And herein ſee we the great merciemercy of God towards vsus that knowing our head-ſtrong inclination to euill, hath ſet in vsus this bridle, as it were, of conſcience, Ʋſe. to reſtraine vsus; and being priuie to our dulneſſe in holy duties, hath giuen vsus this ſpurre, to ſtirre vsus vp to obedience. Well is it with them, that heare in all things, and follow, the voyce of conſcience rightly enformed; and diſcomfortable their eſtate, that turne the deafe care to her ſuggeſtions.
A ſecond thing whereof conſcience giues iudgement, is, the qualitie of things eyther done or omitted; as that they vvere vvell, or ill done or omitted: and herein is alſo vſe of the practicall ſillogiſme. Ex. in that ſinne of Iudas betraying Chriſt Ieſus; there was no doubt this reaſoning in his minde. The Synteriſis laid this propoſition; hee that betrayeth innocent bloud, ſinneth; thou Iudas haſt betrayed innocent bloud; therefore thou haſt ſinned, ſaith conſcience inferring the concluſion. So in good actions by the ſame kinde of reaſoning, conſcience giues iudgement of good actions that they were good, & well performed.
Dependent vponupon theſe actions, are others: as firſt, in euill, accuſation: &c. that is, a continuall laying off our ſinnes to our charge, as it is ſaid of Dauid, after numbring the peopley2 Sam. 24.10., and after the cutting off the lappe of Sauls garment, that his heart ſmote him; that is, his conſcience accuſed him, told him he had done euil.
Secondly, condemnationz1 Ioh. 3.20., by applying the curſe of the law to the ſoule of the delinquent, in the like practicall ſyllogiſme as before.
The conſequents wherof, are feare and tremblingaIam. 2.: griefe and ſadneſſebDan. 5.: deſperation, &c. as in Cain, Iudas, &c.
In good duties or innocencie, excuſing or clearing of our ſelues from guilt; & ſo abſoluing from puniſhment. Whence followes comfort in the ſoule, ioy, boldnes to come into Gods preſence, euen in the midſt of iudgementc1 Ioh. 3.21.: & theſe are the actions & offices of conſcience: and we hauehave ſeene the manner how it performes them.
Ʋſe 1 The vſe of all is this; firſt, that we therefore feare to wound conſcience, or to ſin againſt it: we need no other accuſer, iudge or tormentor; it is all theſe to a ſinner.
Secondly, that vve hereby encourage our ſelues in vvel-doing, though we ſee no outward acceptance, or encouragement afforded vsus by men: an excuſing and peaceable conſcience is comfort aboundant to a child of God. 2 Cor. 1.12.
Proceede wee a little farther; there are accident to conſcience in the performing of theſe offices of iudgement, two things: firſt, errour: ſecondly, ſcruple ariſing there from. Errour hath place both in things to be done, and in things done: ſcruple eſpecially in things deliberated, and not yet performed.
Error of conſcience in both kindes, is of two ſorts: it erres two waies; either by a falſe aſſumption, the Syntereſis being corrupted, or by falſe applying of true principles in the concluſion.
By a falſe aſſumption; as when a man miſtakes good for euill, or euill for good; that is, thinkes that good which is euill, or that euil which is good: by which miſtaking, it comes to paſſe, that cōſcience reſolues, where it ſhould reſtraine; reſtraines, where it ſhould reſolue; condemnes, where it ſhould acquite; acquites, where it ſhould condemne. Exemp. It ſhal come to paſſe, that he that killeth you ſhal think, that he doth God good ſeruice dIoh. 16.2.: that is, hauing his iudgement blinded, taking euil for good, his conſcience ſhall cleare, acquit, comfort him, euen where if iudgement were not erroneous, it would condemne him: examples of this kinde of erroneous conſcience are frequent amongſt our people: ſo ſee we many practiſing vſurie, without any remurmuration of conſcience, through errour of iudgement, &c.
The ſecond manner of conſcience erring, is by falſe application of true principles; inſtance wherof ſchoole-diuines make this: this principle is true; that GOD is aboue all, and onelyonly to be beloued: here is the errour of conſcience, when it concludes from this true principle miſinterpreted, that therefore our neighbour is not to be beloued: againe, that thankſgiuing is part of Gods worſhip; therfore no thankes to be giuen to men, as inſtruments of Gods bleſſings vntounto vsus; and of this kind of erroneous conſcience, the world is full: Recreations are lawfull; a true principle: Ergo, this recreation, ſuppoſe cardes and dice in this meaſure, at this time, lawfull; here is the errour. Religious adoration is not to be giuen to creatures; a true principle; therefore wee may not kneele in the act of receiuing the Sacrament; an erroneous concluſion. Chriſtians hauehave libertie in things indifferent; a true principle; therefore not bound to obay Magiſtrates in things indifferent: an erroneous application. Oſtentation to be auoided in prayers; a true principle; therefore wee may not pray with our families; an erroneous concluſion, &c.
Cauſes of theſe errours aſſigned are theſe: firſt, ignorance, eyther vniuerſall or particular: ſecondly, neglect of meanes of reformation: thirdly, ſelfe-louelove, fourthly, pride, and that which Peter cals ſinging our owne ſong, and a diſdaine to yeeld to the iudgement of men better enformed.
Before I paſſe from this place, it ſhall not be amiſſe to propound that vſuall queſtion; whether, and how farre erroneous conſcience bindes, for explanation. Exempl. A man through errour of iudgement, is perſwaded, that it is a neceſſarie part of Gods worſhip to be preſent at a Maſſe; the queſtion is, whether that man be bound in conſcience to be preſent at a Maſſe, ſo that the omiſſion thereof, ſhall lay guilt of ſinne vponupon his conſcience; or thus, a man is perſwaded in iudgement, that to kneele at the Communion, is a kinde of Idolatry, and vtterly vnlawfull; it is demaunded whether a man hauing this ſetled perſwaſion, be bound to abſtaine from kneeling; and whether kneeling, hee lay guilt of ſinne vponupon his conſcience; or thus, a Papiſt liuing amongſt vsus is perſwaded, that it is vtterly vnlawfull to be preſent at our Church ſeruice; the queſtion is whether he be bound in conſcience to abſtaine from our congregation; ſo that if hee be there preſent, hee ſhall ſinne againſt God? Anſ. For diſtinct anſwere to this intricate queſtion; we muſt diſtinguiſh of things whereabout the errour is: they are eyther ſuch as are ſimply commanded, or ſecondly, ſimply forbidden, or thirdly, of indifferent nature, betwixt both: ſimply neyther commanded, nor forbidden.
Now if the queſtion be touching the ſetled errour of iudgement in things ſimply commanded, or forbidden; the anſwere, as I iudge, is this: that the omitting of a thing forbidden of God erroneouſlie iudged lawfull to be done, is a ſin in the omitter interpretatiue, as the ſchooles ſpeake; and yet ſecondly, the conſcience is not bound to doe the things ſo erroneouſly iudged lawfull;Hieron. ab Hang. in moral. and I iudge hereof with an auncient ſchooleman; that there is much difference betwixt theſe two propoſitions in this caſe; the conſcience ſuggeſting that an Idoll is to be worſhipped; to ſay the partie, during that errour of iudgement and ſuggeſtion of conſcience not worſhipping the Idoll, ſinnes: and to ſay, that while that ſuggeſtion of conſcience continues, hee is bound to worſhip the Idoll: the firſt propoſition is true; the ſecond falſe; Reaſon of the firſt propoſition is, becauſe according to ſuch a mans iudgement, that was a dutie, and therefore neglect thereof may be reduced to lack of feare of GOD. Reaſon of the ſecond this; becauſe erroneous conſcience abſolues not from Gods precept, which bindeth, not to commit Idolatry: more plainely thus; it ſufficeth vntounto ſinne, to doe againſt conſcience; it ſufficeth not vntounto dutie, to doe according to conſcience, except the conſcience be ruled by the word of God; the ſame is to be holden of the ſecond inſtance, and the like; where the conſcience erres in iudging that vnlawfull, which is a commanded dutie; he ſhall ſinne, that iudging it vnlawfull to come to our churches, yet comes; becauſe he doth that which he iudgeth to be a ſinne yet will it not follow, that hee is bound not to come; for the error of conſcience cannot diſpenſe with the bond of Gods precept.
So then you wil ſay, not doing or doing in ſuch a caſe he ſinnes: true, but yet here is no abſolute perplexitie; for there is a third thing required; that is, deponere erroneā conſcientiam, & that is the remedy in ſuch caſes; labour to be better informed, that thou mayeſt free thy ſelfe from this dangerous neceſſitie of ſinning.
As touching errour about things indifferent, the caſe is ſomething different; while a man iudgeth of a thing indifferent that it is vnlawfull; for during ſuch iudgement, both he ſhall ſinne in doing that which hee iudgeth vnlawfull, and ſecondly he is bound not to doe it: becauſe the Lord hath commaunded touching things indifferent, that they ſhall not be done with doubtingeRom. 14.23., much leſſe where the iudgement is fully perſwaded of their vnlawfulnes: and thus much of the ſetled errour of conſcience.
A ſecond accident befalling conſcience, is ſcrupulouſneſſe ariſing from ſome errour, or ignorance more or leſſe in the iudgement, and it differs thus from that other conſcience commonly called erroneous; for that there is a iudgement and reſolution paſſed (though erroneouſlyfRom. 14.14.) here, no iudgement paſſed eyther way, but a deſceptation and debate in the minde, whether the thing to be done, be lawfull or not. Rom. 14.23.
And of this there are degrees: firſt, where the minde hangs in …quilibrie, as it were, in euen poyſe, inclining neither way, which is called ambiguitie: ſecondly, where the minde is inclined more one way, then the other, yet not fully reſolued; and is called ſuſpition, more properly coniecture.
Cauſes of it as of the other; ignorance eſpecially particular: ſecondly, a ni…ium, as ſome terme it, of pious humilitie and feare.
Concerning this ſtate of the minde and conſcience, it is vſually demanded in things indifferent whether during ſcruple, the thing doubted of may be done. Anſ. I take it no; for the Apoſtle affirmes that what ſo euer is not of faith is ſinne. Rom. 14.23.
What then is the courſe to be holden in ſuch condition of the conſcience? Anſ. This is the principall: make conſcience to vſe the meanes of reſolution; ſuch as are conference, ſtudie, &c. without preiudice, and with ſincere deſire to be rightly enformed, and humble purpoſe to yeeld to the truth once euidenced; prayer vntounto God, &c.
For abſoluing of this place, this queſtion ſhall be propounded; whether in caſe of ſuch errour, and ſcruple of conſcience, the Magiſtrate may vrge to doe things lawfull, contrarie to iudgement whereof vvee are not yet throughly reſolued. Anſ. I take it yes; with theſe cautions: firſt, that there be care taken for better information, of the erring, and for reſolution of the doubting conſcience: ſecondly, that aduice that Antonine, Archbiſhop of Florence, once gaue, is not to be omitted; that ſcrupuloſi be not too hardly dealt withall: thirdly, that puniſhment and compulſion be not haſtened, ſo long as there appeares a deſire and godly endeauour to be better informed: theſe ſpecially in things indifferent.
Whether ſinnes a man in abſtaining from acting an indifferent thing, lawfully commanded by the Magiſtrate, during his ſcruple? Anſ. Yes, for his ſcruple frees him not from the obligation of Gods precept, touching obedience to the Magiſtrate.
And ſhould he alſo ſinne, if during his ſcruple hee ſhould do it? Anſ. Yes; Rom. 14.23. theſe three concluſions pertinent to this purpoſe, let them be conſidered.
A man doing or abſtaining from any action, contrarie to the dictate of erroneous conſcience, ſinnes: Reaſon, becauſe God hath commanded that we goe not againſt conſcience.
A man doing or abſtaining according to erroneous conſcience, as erroneous, is not free from ſinne; nay ſinneth, becauſe GOD hath no where commanded or warranted to doe according to conſcience ſimply: but with this ſuppoſition, that conſcience be rightly informed by the word of God, and as was before ſaid, the errour of conſcience diſpenſeth not with obedience to Gods law.
Thirdly, in ſuch caſe there lyeth a bond vponupon the conſcience, to free it ſelfe from errour, wherewith it is intangled: and continuance of errour through neglect of meanes of better information, is cenſurable of obſtinacie before the Lord.
Now the vſe which we make of all this now ſpoken, Vſe. is this: that therefore we be diligent, by all meanes, to informe our iudgements, touching all actions of life: great is the force of conſcience both wayes, either to comfort if thou do well, or to caſt downe, if ill: ſecondly; there is nothing that thou canſt do wel, whiles thy conſcience is polluted, or erreth, or doubtethgTit. 1.15. Rom. 14.23.. Thirdly, conſcience erring may excuſe but vainely, terrifie needleſſely, and would God in theſe ſcrupulous times, this care of right information, might be conſcionably vndertaken; perhaps the peace of our Church might be more, and without all doubt the peace of our conſcienences would be farre more ſolide; and that diſtaſte of conference for information, vponupon preiudice and too much ſtiffeneſſe in our owne opinions, how continues it the maime of our Church? and robs the people of much of their comfort? Beloued, I blame not any for abſtayning while ſcruple laſteth; but this is that I lament, and pray in the bowels of Chriſt Ieſus, may be reformed: that conferences of things now controuerſed may more conſcionably be endeauoured, and leſſe ſcornefully reiected. In things ſubſtantiall, I louelove reſoluedneſſe: in matters of leſſe importance thus I am minded, and I thinke with warrant; not ſo to reſolue, but as willing to change ſentence when better reaſon ſhall ſway mee.
Proceede we now breefely to the laſt thing in this common place; that is the kindes or diuiſions of conſcience; which are diuerſly aſſigned: firſt, according to the light that directs it, thus: one directed by principles naturall, which they call naturall conſcience; another inlightened with the knowledge of the ſcripture, and by it directed in all his functions. Of naturall, and as vvee may tearme it, heatheniſh conſcience, this ſcripture now in hand treateth; vvhoſe light (though imperfect,) directs notwithſtanding to do ſome duties; & reſtraines from ſome ſinnes, as we ſee by thoſe many vvholeſome lawes made by them againſt periury, murder, whordom, &c. and thoſe terrours, tearmed by their poets, furies, wherwith in groſſe ſins, their conſcience was poſſeſſed.
Conſcience Chriſtian, hath, beſides this diuine light of nature that other cleare light of the ſcriptures to direct and guide it; whoſe guidance is more large and more diſtinct, then that which heatheniſh conſcience had: theſe things might be profitablie preſſed further, but I feare I hauehave beene alreadie too long in them. Bernard (if that Treatie of conſcience be his) makes foure ſorts of conſcience, firſt, m…la & tranquilla; D…latata.ſecondly, m…la & turbata; thirdly, bona & tranquilla; fourthly, bona & turbata: an euill quiet conſcience▪ an euill troubled conſcience; a good quiet conſcience, a good troubled conſcience. Of euill quiet conſcience are three ſorts; firſt, the large conſcience, that ſwallowes ſmall ſinnes (as they are termed) without ſcruple or remurmuration: ſtirres onelyonly in groſſe enormities; trembles at murther, pleaſeth it ſelfe in raſh anger: reſtraines from great oathes, by wounds blood, &c. makes no conſcience of thoſe by faith, troth, bread, fire▪ &c.
Second kind of quiet euill conſcience is,S…pita. the ſlumbring and ſleeping conſcience; that ſtirres not, till it pleaſe God by affliction, or feare of death to awake ithGen 42.21.. Then all the world for a good conſcience.
Third the ſeared or brawnie conſcience that in life and death, proſperitie and aduerſitie,iEpheſ. 4.18. 1 Tim. 4 12. is ſenſeleſſe as a ſtone; as is ſaid of Naball k1 Sam 25.37.. I ſpare the large handling of theſe particulars; reaſons or cauſes of this euill quiet conſcience, theſe: firſt, ignorancelEpheſ. 4.18., ſecondly, errourmIoh. 16.2., thirdly, commonnes of ſin, when it is growne into faſhion; thus it is thought, the Patriarches ſwallowed vp their Polygamie, fourthly, cuſtome of ſinne, fiftly, want of a ſound and faithfull miniſterie, 1 Cor. 14.24.25.
But hence are theſe two conſectaries; firſt, that eueryevery quiet conſcience is not preſentlie a good conſcience, becauſe quiet: for euen euill conſcience may be at peace; and many proclaime their miſerie and ſhame, that liuing in groſſe ſinnes, thanke God they were neuer troubled in conſcience.
Secondly, that therefore the not ſtirring or recoyling of the conſcience, is no good rule to walke by Ioh. 16.2.
A ſecond kinde of euill conſcience is the ſtirring or troubled euill conſcience; which alſo hath three differences: firſt, which ſtirres in ſmall things, ſwallowes vp greater in ſilence,nMat. 23.24. grudgeth at breaking the fridayes faſt, at fleſh in Lent, but at no time ſtickes at ſtrange fleſh. This generally popiſh Conſcience.
Secondly, which accuſeth and terrifieth for doing good, or omitting euill, through errour of iudgement.
Thirdly, that too ſorely accuſeth, though rightly, as in Cain, Gen. 4.13. Iudas, Mat. 27.3 4.5.
To remedie the iuſt terrour of the conſcience this doe: firſt; humble thy ſelfe vnderunder the mightie hand of GOD, acknowledging thy guiltineſſeoPſal. 32.3.4.5.: ſecondly, begge earneſtly of the Lord, to hauehave thy conſcience ſprinckled with the bloud of Chriſt, Heb. 9.14. Rom. 5.1.
Adde as ſignes of an euill accuſing conſcience theſe: firſt, to flie the ſtroke of the miniſteriepIoh. 3.20.21., ſecondly, fearefulneſſe and trembling in darkneſſe and ſolitude, euen at the noiſe of a leafe ſhakenqIob. 15.21.: thirdly, generall diſquietneſſe in the heart. Iſay 57.20.
A conſectarie hence is this, that euen ſtirring conſcience is not a good conſcience. Followes novv that which we call good conſcience.
Of good conſcience I here ſpeake, not intending an abſolute goodneſſe; which is none ſince the fall. I know conſcience perfectly, and throughly good, is alwayes ſtirring, yet excuſing and comfortable: as appeares by Adams feareleſſe conuerſing vvith Gods Maieſtie, in time of innocencie: and therefore all that deadneſſe and dulneſſe of conſcience, all accuſations and terrours of conſcience, let them be as ſo many remembrances of our naturall guiltineſſe, and falling from our firſt eſtate.
But of conſcience, as it is good in part after regeneration, ſo ſpeake I, and ſo would Bernard be vnderſtood: this alſo is of two ſorts, good and quiet, good and troubled; not that the goodneſſe of conſcience ſtands in diſquietneſſe, but that there may be a good conſcience, where there is trouble, and ſome degree of terrour.
The good quiet conſcience, is that that rightly excuſeth in Chriſt Ieſus, vponupon priuitie of performing the conditions of remiſſion, faith and repentance, this that Salomon cals a continuall feaſtrPro. 15.15., the Iewell of a Chriſtian, and as one well tearmes it, heauen vponupon earth. It hath ioyned with it boldneſſe and libertie to come into Gods preſences1 Ioh. 3.21., ſecondly, comfort in iudgements, yea in the expectation of that iudgement of the great day, 1 Ioh. 4.17. 2 Tim. 4.8.
Meanes to obtaine it: firſt, to iudge and condemne our ſeluest1 Cor. 11.31.: ſecondly, ſtabliſh faith in Chriſts blouduHeb. 9.14.: thirdly, deſire in all things to liue honeſtly, Heb. 13.18.
A good troubled conſcience, is that that accuſeth, for the breach of the law, and ſometimes fils the heart with diſquietneſſe; ſee Dauids heart ſmiting himx2 Sam. 24.10.: and this I call good, not ſimply, but firſt becauſe it tends to good in Gods children: ſecondly, for that it is in a meaſure in thoſe that are ſprinkled in their hearts from an euill conſcienceyHeb. 10.22.: thirdly, becauſe there is ſome rectitude in the performance of theſe functions.
This ſtate of the conſcience is felt, euer now and then in ſome meaſure in Gods children; and as Bernard ſaith well, ſome of Gods Saints hauehave more of the quiet good conſcience; ſome, more of the troubled good conſcience: the firſt is the happier, the ſecond the ſtronger, but both righteous. Wouldeſt thou then know whether God be well pleaſed with both? that God that frees one from temptation, ſtrengthens the other in temptationz2 Cor. 12.9.: the one feeles that the Lord is ſweet, the other proues that the Lord is ſtrong; ſtrong in deede and mightie in battaile, wherein though hee ſuffer his ſeruants to be preſſed, yet not to be oppreſſed through the multitude of his compaſſions.
Notes of goodnes of conſcience ioyned with terrour: firſt, except in violence or temptation, it holds the principle, yet God is good to Iſraell; as in another caſe Dauid ſpeakesaPſal. 73.1.: ſecondly, reſolues, though the Lord kill him, yet to put truſt in himbIob. 13.15., the violence of temptation being ouer-blowne: thirdly, earneſtly ſeekes to God by prayer: fourthly, carefully, and vvith an hungring deſire, hangs on the miniſterie of the word: and no Phiſition more welcome in the deadlieſt ſickneſſe of the bodie, then an interpreter, that one of a thouſand, that declares gods righteouſnes to a man thus troubledcIob. 33.23.: fiftly, continues die wayes of Gods commandements, vſually with more ſtrictneſſe, and more zeale, then others leſſe troubled; as Bernard well ſaith, the one in ſweetneſſe, the other in ſharpneſſe, runnes the way of Gods commandements.
And thus much of the nature, offices, accidents, and kindes of conſcience; vvherein, if I ſeeme to hauehave beene long, conſider in what times we liue: ſecondly, how neceſſarie the knowledge of conſcience is; and for amends of this prolixitie, expect euen compendious breuitie in all that followeth.
Now by this that hath been ſpoken, the meaning of the words is explaned; the applying of this verſe to the concluſion, ſee in the Analyſis; the thing proued is, that the Gentiles that knew not the law of Moſes written, yet knew by nature ſome things of the morall law of God, this proued by two arguments: firſt, their fact in outward doing the things which the law containes: ſecondly, their conſcience, excuſing in well doing, accuſing in euil: foreign, Coatteſtante. That is, together with their fact; as their fact teſtified their knowledge or the law, ſo their conſcience alſo vvitneſſed the ſame. foreign; their thoughts, or rather their reaſonings and diſcourſes; becauſe conſcience performes theſe offices by diſcourſe, which we called the practicall ſyllogiſme: foreign; that is, as I take it viciſſim; not as our Engliſh reades, one another: but as it wereby turnes; one while accuſing, to vvit, in euill doing; another vvhile excuſing, to wit, in doing well.