The Souls Looking Glass, Treatise · Conclusion 2 – Part 15
2. Concluſion.
2. The commandments of Magiſtrates and thoſe that are in authoritie loſe their power of binding the conſcience in foure caſes:
1. When they command that which though in it ſelf it be not ſimply and abſolutely ſinfull and unlawfull, yet it doth put us upon a neceſſity of ſinning: As for example, If a Magiſtrate command ſingle life to all Miniſters, this thing is not in it ſelf ſimply unlawfull (for it is lawfull to marry, and it is lawfull not to marry) yet this commandment is unlawfull, becauſe it would put Miniſters upon a neceſſity of ſinning: The reaſon is, becauſe all have not this power. And therefore ſuch a commandment as this would not bind conſcience: For the conſcience cannot be bound to impurity, or an apparent danger of impurity: and therefore though the thing be not ſimply unlawfull, yet the commandment is ſimply unlawfull, and doth not bind conſcience. The Apoſtle maketh ſuch a commandment to argue a ſeared conſcience in the commander: and therefore none but a ſeared conſcience can think it is bound by it, 1. Tim. 4.2, 3.
2. The commandments of Magiſtrates loſe their power of binding the conſcience when they command things that are unlawfull in themſelves and contrary to the word of God. In this caſe they do not bind conſcience, becauſe Gods ſeal is not on them. We have an example of this in the three bleſſed children;Dan. 3.16. Who when the king commanded them to worſhip the image that he had ſet up, they did not conceive themſelves bound in conſcience to obey: they would rather ſuffer torment then obey it. So alſo Daniel, when he was commanded not to ask any petition of God for thirty dayes ſpace, but onelyonly of the king, Daniel did not conceive himſelf bound in conſcience, nay he choſe rather to be caſt into the den of lions then obey.Dan. 6.16. In this caſe the anſwer of the Apoſtles is neceſſary; who when they were commanded not to preach any more in the name of the Lord Jeſus, thus they anſwered, Whether it be right in the ſight of God to obey men rather then God, judge ye.
3. When mens laws and commands overthrow the libertie of Chriſtianitie, that Chriſtian libertie which Chriſt hath purchaſed for us, then they loſe their power of binding the conſcience. But here I muſt tell you of a caution; viz. That this libertie may be conſidered in a double reſpect: 1. In regard of it ſelf, the libertie it ſelf; 2. In regard of the exerciſe or uſe of this libertie. Now there is a very great difference between theſe two conſiderations; as there is a great difference between a mans having a ſword and a mans wearing a ſword. The Magiſtrate may reſtrain a man from wearing a ſword at ſuch or ſuch a time, though he do not take his ſword from him: ſo there is difference between the having our libertie and the uſing our libertie. There is a libertie purchaſed for Gods children, whereby all things are become lawfull unto them: All things are lawfull unto me, Rom. 14.14.ſaith Paul 1. Cor. 6.12. and there is nothing evil in it ſelf: (he ſpeaketh of indifferent things.) Gods children are freed from the obſervation of meats, and drinks, and times, and garments. Now whatſoever commandment is made by the Magiſtrate contrarie to this libertie doth not bind conſcience: for nothing can bind conſcience when Chriſt doth looſe it: Yet there may be a reſtraint of the uſe of this libertie: as for example, the Magiſtrate may command us to forbear ſome kinds of meats at ſome certain times; and ſo alſo for garments, and the like: namely, when the doctrine about meats and drinks and garments is pure. And therefore in ſuch a caſe the command of the Magiſtrate bindeth the conſcience; otherwiſe not.
4. When they command things indifferent to be abſolutely neceſſarie, to make them idolatrous or ſuperſtitious, then in this caſe they are unlawfull and bind not the conſcience to obey them. But when are they idolatrous? I anſwer; 1. When they are commanded either as abſolutely neceſſarie to Chriſtianitie, to the very being of religion and the worſhip of God, and with as much neceſſitie as holineſſe it ſelf, then hey are made ſuperſtitious and idolatrous: And in this caſe the caveat of St John is ſtrongly to be kept, Babes, keep your ſelves from idol…s. 1. John 5.21.2. When they are commanded as things meritorious, as pleaſing to God for themſelves, and to merit of him, then they are idolatrous. 3. When they are commanded for the ſubſtantiall perfection of religion, as though religion were imperfect without them, then they are made idolatrous, and loſe their virtue of binding the conſcience. But all ſuch commands of things that are indifferent, which are commanded without reſpect to make them idolatrous, they may be obeyed. This is our ſecond concluſion.
3. Concluſion.
3. Thoſe laws and commandments of Magiſtrates which want the authoritie of Gods law to confirm them (and therefore bind not the conſcience) ought not to be diſobeyed for all that with ſcandal or contempt and by unreverent ſlighting or deſpiſing the Magiſtrate or his laws. He muſt be acknowledged a Magiſtrate under God for all that: 1. Tim. 2.1, 2. I exhort that ſupplications be made for Kings and thoſe that are in authoritie. He ſpeaketh there of heathen Kings; yet he calleth them Kings, and ſaith they have authoritie: and we ought to pray for them: and therefore how much more when Kings and Magiſtrates ſubſcribe to Chriſtian religion? Nay, though they command that which is utterly unlawfull, we muſt not riſe up againſt them: for if we do, we riſe up againſt God. We muſt obey them one way or other, either actively or paſſively: When they command that which is lawfull for us to do, we muſt obey them by doing: when they command that which is unlawfull for us to do, and threaten puniſhment, then we cannot actively obey them by doing, becauſe they command againſt God; yet we muſt paſſively obey by ſuffering and ſubmitting to their penalties, becauſe the Lord hath given them authority over us. This is our third concluſion.
4. Concluſion.
4. Thoſe laws of Magiſtrates which by Gods law do not bind conſcience, do yet in matter of ſcandal bind us to obedience. If the Magiſtrate ſhall command any thing beyond his power to command yet not unlawfull for us to do, though ſuch a command do not bind to obedience in caſe of conſcience, yet in caſe of ſcandal it doth. Thus Chriſt was content to pay tribute though he needed not to have done it: The children, ſaith he,Matth. 17.…7. are free: nevertheleſſe, leſt he ſhould offend the Magiſtrate, he did pay it. I will put an example of another nature; In a private wrong, though we are not expreſſely bound to it, yet rather then ſcandalouſly to contend, conſcience doth bind us to yield. Needed Abraham to have condeſcended ſo farre unto Lot as to let him take his choice before him? No rather then ſcandal of religion ſhould ariſe, ye may reade that he did it. Thus I have briefly made it manifeſt how farre the commands of the Magiſtrate do not bind conſcience, and how farre they do.
Objections.
1. But it may be objected;Obj. 1. Conſcience hath onelyonly relation to God.
I anſwer, It is true,Anſw. as the ſupreme and abſolute binder of conſcience: but it hath a relation alſo unto men in the ſecond place, inasmuch as God putteth upon men ſuch terms as conſcience hath relation to, Acts 24.16. Herein I have alwayes endevoured my ſelf, to have alwayes a clear conſcience both towards God and towards men. Mark; Conſcience hath relation to both: For though it have its main relation to God and his word, yet in him it hath relation unto men.
2. Again it may be replied;Obj. 2. The Magiſtrates do not undertake, nor can they, to meddle with mens inviſible ſpirits; for they are not able to ſee whether the ſpirit of man be obedient or no: and therefore how do their laws bind us in conſcience. The Magiſtrate onelyonly looketh at the bodie: mens thoughts and affections and conſciences are naked onelyonly to God.
It is true,Anſw. the Magiſtrate doth not undertake but onelyonly to bind the outward man: nevertheleſſe the conſcience of the ſubject feeleth it ſelf to be bound to obedience under pain of ſinning againſt God, who giveth this generall precept,1. Pet. 2.13. Submit your ſelves to every ordinance of man for the Lords ſake, to the King, &c. The conſcience feeleth this, and ſo it cometh to be bound.
3. Again it may be replied;Obj. 3. The conſcience is not bound but onelyonly by way of religion. If I make conſcience of a thing, then I make a matter of religion of it: but what religion is there in the commandments of Magiſtrates? ſuppoſe the Magiſtrate commandeth us to get our armour in readineſſe, to mend our high-wayes, to moderate expenſes at nuptials, or the like; theſe are civil things and not religious, and therefore how can they bind conſcience? We make conſcience onelyonly of religion and the worſhip of God.
Anſw.Such laws do not bind conſcience under the name of religion, but under the name of civil diſcipline. And again, though they do not bind conſcience per ſe and immediately, yet they do per aliud and as ſubjoyned to an higher law. For though the breach of ſuch laws be onelyonly a civil fault in it ſelf, yet in another reſpect it may be a morall ſinne, if the powers that are ordained of God be neglected and diſobeyed. And therefore though the conſcience do not regard civil laws as they are civil; neither do we make conſcience of them as they are civil: yet as they are made by the miniſter of God, and backed by his authoritie which the Lord hath ſet on them, ſo they do take hold of conſcience; and not to perform them is contrarie to juſtice and charitie and the profit and ſafetie of the commonwealth, and ſo a ſinne.