A MODERATE SHORT DISCOURSE CONCERNING Tenderness of Conscience. By JOHN BRADSHAW Rector of Ettchingham in Sussex. Acts 10.14. Not so Lord. Faelix Conscientia, in qua miscericordia & veritas obviaverunt sibi, justitia & pax osculatae sunt. St. Bern. de interiori domo. — Ego nec tumultum Nec mori per vim metuam, Te habente Carole terras. Hor. Car. lib. 3. od. 14. LONDON, Printed by John Best for Andrew Crook at the Green Dragon in Saint Paul's Churchyard. PErlegi hunc tractatum de Tenera Conscientia in quo nihil reperio aut sanae doctrinae aut bonis moribus contrarium quo minus Imprimatur. Dan. Nicols R. P. D. Arch. Cant. Capel. Domesticus. In Aedibus Lambethanis Mart. 26. 1663. AMen qui dicitur, qui Alpha & Omega, quaerentibus qui via est, credentibus veritas, viventibus vita, inutilem me servum suum dirigat ne errem extra viam, regat ne agam contra veritatem, erigat ne cadam infra vitam, Amen. THE PREFACE. HAving provided upon that dark and gloomy day Januar. 30. last, some meditations upon that scripture 1 Sam. 24.5. After I had showed how a self-smiting heart, or a tender conscience is ever most tender of offering the least injury to the Lords Anointed, and how much the implacable enemies of his late Majesty of ever glorious memory had cut off from him, I thought it might be no ill office to any, but possibly serviceable to the desires of many who have desired to be acquainted with the meaning of that, to which so many for many years have pretended, if I took a brief Survey of a self-smiting heart or tenderness of conscience in general. The subject is purely Theological, and therefore not unsuitable to a Church man's search: nor know I of any, either at home or abroad, that have written professedly and directly of that subject. I handle it only as thema simplex; not taking upon me to define how far our governor's may or may not bear with or yield to tender, dubious, or scrupulous consciences. I have ever been very tender and wary of dealing in any State affairs, whether purely political, or mixed, as partly theological, partly political. I leave that to the Higher powers, only begging of God to guide them in all things for the best. Four things I have aimed at, and endeavoured in this discourse: First truth, that I may not deceive: Secondly clearness, that I may not confound: Thirdly moderation, that I may not offend: Fourthly brevity, that I may not tyre. Blessed be the King of Kings, that hath not only restored us our King again, but a King so gracious, so earnestly and constantly desirous of the welfare of the souls, consciences, and external prosperity of his people. God give to all his people hearts to make a dutiful and grateful return of Love, Loyalty, and Obedience, Amen. Jam fides, & pax, & honour pudorque Priscus, & neglecta redire virtus Audet, etc. Hor. carm. saecul. Errata. PAg. 1. l. 15. r. expressing, p. 3. l. 15. r. cold, p. 4. in mar. r. as, p. 4. l. 18. r. plainness, p. 4. in mar. r. audeo dicere, p. 6. l. 14. r. vegetative, p. 6. l. 26. r. intentions, p. 6. l. 28. r. intention, p. 11. in mar. r. ponderant, p. 16. l. 32. r. expected, p. 16. in mar. r. 1, 2. p. 17. l. 3. r. and knows, p 19 in mar. r. vel, p. 21. l. 11. r. in our callings. OF TENDERNESS OF Conscience. CHAP. I. HOwever the phrase or (a) Taken from the most tender parts of the body, as the eye, & or rom some part newly healed. expression of tenderness of Conscience, is not to be found in Holy Scripture, totidem verbis, yet the thing itself is both in precepts and examples. In * Tim. 5.22. keep thyself pure, Eccles. 9.2. as he that feareth an oath. precepts 1 Tim. 3.9. holding the mystery of faith in a pure Conscience. 1 Thes. 5.22. abstain from all appearance of evil, or (as it may be read) from all kind of evil. Besides these and many other precepts, we have † Gen. 44.17. God forbidden I should do so, 2 Sam. 24.10. David's heart smote him, 1 Chro. 11.19. my God forbidden it me that I should do this thing. examples many: Of David 1 Sam. 24.5. troubled for cutting of his Sovereign's Skirt; of Paul Act. 23.1. and Act. 24.16. and elsewhere. Other examples there are, which for brevity I pretermit. That of Josiah usually alleged, is not so clearly pertinent 2 Chron. 34.27. the tenderness of his heart expresseth itself in humiliation. 2. Tenderness of Conscience, or a tender Conscience, is a gracious mean betwixt a scrupulous Conscience on the right hand, and a wide, sluggish or seared Conscience on the left hand; whereby we are quickly and deeply sensible of having done, and wary of doing any evil God hath clearly forbidden, or of omitting any good he hath clearly commanded. 3. A mean or mediocrity is that which lies betwixt two extremes, and is ordinarily twofold: (a) Medium per participationem, seu secundum formam per negationem utriusque extremi seu per privationem Jandun●s. 1. Of Participation, so a grey colour is a mean betwixt black and white, as partaking of both. 2. Of Abnegation, so moral virtues are a mean betwixt two vicious extremes, as denying to share with either, but rather receding from, and opposing both. The former I may not unfitly term, (b) Medium compositionis vel oppositionis. Medium compositionis; the latter Medium oppositionis. 4. These means are of several sorts, Natural, Artificial and Moral. Not to speak of the 2. former, a Moral mean is twofold, 1. A Virtue, 2. A thing Indifferent. A Virtue is a medium, whose two extremes (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Aristot. Ethic. lib. 2. c. 6. are both evil. A thing Indifferent, whose two extremes are one evil, the other good in general. 5. All moral virtues, however for their quality they are an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and for their degree, yet as to their essence they are (d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ibid. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thus valour lies betwixt rash venturousness on one hand, and cowardice on the other; liberality betwixt prodigality and covetuousness, magnificence betwixt waist and parsimony, magnanimity betwixt (e) Rebus augustis animosus atque fortis appare, sapienter idem, contrahes vento nimium secundo, turgida vela, Hor. pride and pusillanimity, modesty betwixt ambition and contempt of honour, meekness betwixt wrath and over much lenitude or sheepishness, etc. 6. As it is in Moral virtues, so it is in Christian graces, As polling the head is a mean betwixt letting the hair grow at full length, and shaving it quite off. So EZek. 44.20. Neither shall they shave their heads, nor suffer their locks to grow long, they shall only poll their heads, spoken of the Jewish Priests. they are seated between two extremes, which yet are not only by defect and excess, but by a contrary deviation also from a just intermediate rectitude. Deut. 5.32. you shall observe to do what the Lord your God hath commanded you; you shall not turn aside to the right hand nor to the left. Mat. 7.14. Straight is the gate, and (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot. ubi supra, sed tendit in ardua virtus. Ovid. narrow is the way. Contrition for sin is a mean 'twixt hardness and no sorrow, 1 Cor. 5.2. on one hand, and being overwhelmed with over much sorrow on the other, 2 Cor. 2.7. Justifying faith is a mean betwixt works, as pretending to justification on one side, and a dead faith void of works on the other. Hope is seated 'twixt desperation and presumption; Charity 'twixt jealous, rash suspicion on one side, and blind affection on the other; Zeal 'twixt a cooler or (which is worse) a lukewarm temper on this side, and a phrenetical furious distemper on that side; Temperance is a keeping the body in subjection between pining and pinching on one part, Sicut inter aquam, & ignem tenenda est via, ut nec exuratur homo nec demergatur; ita inter apicem vitiorum in excessu & inter voraginem eorundem in defectu, iter nostrum temperare debemus ne vel ad dextram vel sinistram declinemus Augustin. and glutting and pampering it on the other. Timothy being infirm was advised to drink no longer water, but a little wine for his stomach's sake and his often infirmities, 1 Tim. 5.23. And Amnon had done well (of whom we read 2 Sam. 12.28) if he had drunk no longer wine, but a little water for his souls sake and filthy lustfulness. Patience is betwixt repining and raging on the left hand, and a stupefied senslesness on the right. Self denial 'twixt self love, resolving to lose nothing though God call for it; and self neglect or injury, in giving up all when we need not, as in the vow of poverty. Spiritual joy 'twixt a drooping heavy spirit, and a carnal wanton profuse joy. The fear of God is a narrow path, between a (b) Qui solo timore facit quod jubetur licet bonum facit non tamen bene facit. Sanctus Aug. de spir. & litera. Nemo invitus bene facit, etiamsi bonum est quod fa●t, invitus facit qui solo timore facit, lib. confess. 1. c. 12. slavish fear on one side, and a want of all fear on the other; between the spirit of bondage, Rom. 8. Heb. 2. where love hath not predominion above fear and fearlesness, where fear hath not predominion above security. 7. As Christian graces, so Christian duties are fenced within the same narrow path. (a) Before thou prayest prepare thyself, and be not one that tempts the Lord, Eccles. 18.23. To come without preparation to them, is to offer indignity to them; to spend over much time in it, is to encroach upon them. In hearing, we walk upon a narrow bridge, and must take heed how we hear; for we must neither superciliously or irreverently hear, because it is (b) Luk. 10.16. Non sum propheta, non sum Apostolus; & prophetae & apostoli (audeo dicent) vice fungor: & quibus non aequor mer tis, corum implicor curis, Bern. super Cantic. Serm. 42. God that speaks by man; nor must we blindly and carelessly swallow all we hear, because it is but Man by whom God speaks. In the duty of Preaching, we are neither on one hand, so to Preach the law and damnation as to drive men to desperation; nor on the other, so to manage the Gospel and the sweet promises, as to draw them to presumption: we must speak as the oracles of God, and yet use plains; minister milk, and yet strong meat. In reception of the Lords Supper I must strike a middle path, betwixt profane irreverence and superstitious adoration. (c) Non se misceat conscientiae tuae laudis humanae appetitus cum in cleem osyna facienda d●vinum praeceptum contendis implere. Aug. In giving alms I must pass between the right hand and the left. 8. To him that impartially & diligently searches into the most dark and difficult disputes, Disputes and controversies are the Church's convulsion fits. that do at this day trouble the Church, it will I think be apparent, that the truth lies in a mean betwixt two unsafe extremes. This I humbly conceive might be made appear in the difficulties concerning Gods infallible foresight, and yet his permission of what is not pleasing to him. Auream quisquis mediocritatem diligit, tutus, etc. Hor. lib. 2. od. 10. We need neither deny or impair God's purity or holiness, nor yet his providence; neither the freedom of his grace, nor yet that freedom of will which is necessary to a rational creature. The same may be said of the controversies concerning unbelief, perfection in this life, the virtue and efficacy of the Sacraments, original sin, Christ's mediation, Tene medium, si non vis perdere modum, locus medius tutus est, medium sedes modi, & modus virtus, Bern. de consid. lib. 3. cap. 10. God's justification of a sinner, assurance of salvation, perseverance in grace, the Lords day, and all the disputes about worship and discipline. The middle path in all which and several others, though as to my private satisfaction I have tracted in some measure, yet here I must not do it, having already been too large upon the genus of a tender Conscience, contrary to the rules of short and positive discourses; only my entire love to moderation (of which I crave pardon, if it keep not a mean also) hath drawn me out so far, nor can I pass from it, till I have observed one thing more, viz. 9 Sancta ecclesia consistit unitate fidelium, sicut corpus unitate membrorum, Gregor. Mo●. lib. 29. That amongst all those several ways of Christian Religion (oh that there were but one way, though upon condition I forfeited and lost my life as often as there are several ways) that seems the truest that stands in the middle betwixt what is idolatrous and what profane, what is toyish and superstitious, and what is naked and rude; holding to the Scriptures against the one, ●odicis rebus longius aevum est, Senec. Trag. in Agamemnon. and to judgement and practice of venerable antiquity, where the Scriptures are dark, against the other. And for this, view one of the pearls that dropped from the rich Pen of our late dear and dread Sovereign King Charles the Martyr, in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a book so exeellent for Wisdom, Judgement, Piety, Charity, Elegancy, that it is worthy to be in the Hands, Head, and Heart of all Christians; In his Farewell Letter to the Prince of Wales, now our Gracious King, speaking of the Religion established in the Church of England, his Majesty gives it this Elogium. I have tried it, and after much search and many disputes, have concluded it to be the best in the world, not only in the community as Christian, but also in the special notion as reform, keeping the middle way between the pomp of Superstitious Tyranny, and the meaness of Fantastic Anarchy. King's standing higher, see farther than other men in matters of Church and State. CHAP. II. Virtutibus homo disponitur ad act●ones suas quatenus a ratione movetur, donis vero quatenus movetur a Deo, Aquinas. Virtus theologica. I. THis tenderness of Conscience is a gracious mean, which distinguishes it from a bare moral virtue: For however there is a Conscience in every man, as having the law of nature in his heart, so that a mere natural man or Heathen, may have some kind of tenderness of Conscience; yet here I speak of it as it is a Christian virtue, and therefore call it a gracious mean. 2. Christian graces do eminently contain under them all moral virtues, as the reasonable soul contains the sensitive and vigetative. Possunt aliqua bona fieri non benefacientibus a quibus fiunt, August. contra Julian. Hypocritae sunt simulatores mali adjungentes se fictâ charitate captantes omnes motus omnia verba sanctorum, in omnibus ●aqueos inquirentes. St. Aug. in Psal. 40. Moral virtues being also as the stock, and graces as the grafts: for as the stock may bring forth fruit, yet harsh, not pleasing, sour, not acceptable till it be grafted; so a moral man may bring forth much fruit, yet not pleasing to God, till grace be grafted on him. 3. Therefore that tenderness which an hypocrite or carnal man pretends to, is not true tenderness, nor pleasing to God: Yea the more tender such a person makes himself, the more seared is his conscience through hypocrisy. Absolom 2 Sam. 15.6. pretended much tenderness about his vow in Hebron, when his intention, were to dethrone his father. The graceless Pharisees did pretend a tenderness of the Sabbath, but their intentions was to accuse our Saviour. 4. Whence it follows, that the more sound and well grown grace is in the heart, Mat. 12.20. the more tender is the conscience; and contrariwise the less grace, the less true tenderness. And for a graceless person to pretend to it, is as absurd as for a Dwarf to pretend to stature, or a lame man to agility. 5. This therefore being a gracious disposition, must necessarily have God for the Author, or efficient cause, Quicquid sanctum cogita veris Dei munus est, Dei inspiratio, Dei gratia, Ambr. de Abel & Cain cap. ult. which I did not explicitly lay down in the definition, as supposing that it is sufficiently understood in the Genus: James 1.17. Every good gift, and every perfect gift is from above, and comes down from the father of lights, etc. Dicendum quod Deus operator in voluntate & natura sicut causa prima in secundis, Aquin. in Distinct. 24. lib. 2. 6. The final cause also may here be taken in, Jer. 32.40. Paenam semper ante oculos versari putant, qui peccaverunt. Cicer. pro milone. Nudabitur pectoris mei conscientia, & aperto corde videbuntur literae peccatorum, Orig. hom. 12 which is to keep us from sinning against him. The conscience being God's Commissioner in the soul, to examine what we do, keeping therein a petty Sessions, whereby preparation is made for the great Assize. The tender conscience is a faithful judge, the scrupulous conscience a foolish, the wide, seared conscience a corrupt bribed judge. If natura nil agit frustra, much less the God of nature, who hath put this principle of nature into the soul of man. CHAP. III. Of the right hand extreme, viz a scrupulous conscience. SCrupulous is a diminutive of scrupus, Scrupulus diminutivum à scrupus propriè est lapillus brevis & asper qui in calceo lateus plerunque nos laedit, nam pressus pede sollicitudinem create Altenst. vocab. which is a little sharp piece of a stone; from whence somewhat forcedly some would have a scrupulous conscience so called, because as a small stone in the causes a man to go in pain so a scruple in the conscience is irksome to him that acts and scruples at what he acts. Dubia plus torquent mala, Sen. Trag. in Agamemnon. But more probably it seems so termed from scrupulus, which is one of the least weights, because such a conscience stumbles at things of the least weight or moment, not worth our while to trouble our thoughts with it. 2. A scrupulous conscience is that which sticks at small and trivial things, upon small and trivial reasons. Res mediae dicuntur, quae per se sive ex sua naturâ simpliciter aestimatae, nec bonae nec malae sunt ut esca, & potus, & similiae, Beza epist. ad peregrinarum in Anglia ecclesiarum fratres. 3. I call those things small and trivial, which are in their own nature merely indifferent; or if they have some degree of evil or good, are not discovered so to be in a clear way to him that scruples at them: in which regard if not in themselves, yet as to him they are trival. 4. Those reasons or arguments I call trivial, which in the judgement of common reason (not elouded with passion) together with common illumination, have no force or strength in them. 5. Common reason is that which every man is endowed with, who is compos mentis, and grown up to years of discretion; and that common illumination, which every Christian is endowed with, who may be thought fit to partake of the Lords Supper, as to matter of knowledge. To scruple to set our foot cross over a straw in the high way for fear of making the figure of the Cross. Eo demùm veniet, ut super transversam (qu●d dicitur) festucam incedere nefas ducat Calv. Instit. lib. 3. c. 19 Sect. 7. 6. Instances of a scrupulous conscience many may be given; these few may serve for a taste. To scruple in extreme thirst to drink in that cup, which another hath drunk in to excess; to scruple to go a mile to the Church on the Sabbath, because there is labour in it. To stick at eating fish on a fasting day, because some refuse to eat flesh on that day; to stick at uncovering the head or bowing the knee to a superior, because we give such worship to God. In like manner for a candidat or inceptor to scruple at putting on, suppose, a Master of Arts Cap, Gown, Hood or Habit, because some such like habiliments were in use before the Reformation; nor can I think that many of the Presbyterian way, do really scruple at a white garment in Divine Service: for if there were any colour of sin in a colour (which in truth there is not) red should have more of sin in it then white, to which the deepest died sins are compared, Isa. 1.18. Rev 17.3. Justification being compared to the whiteness of wool and snow; and sanctification to linen pure and white, Rev. 19.8. Yet the chief and leading men of that way, did at certain times in the fight of many thousands, wear Scarlet Gowns and Hoods in the Universities, not only at Disputations and Congregations, but at sermons, yea (if I mistake not) did preach ad Clerum in their scarlet Copes, one of the gravest habits in the world, and much used in one of the Universities at solemn times. Wherein a man may wonder, as why they should not scruple as much at scarlet as as at white; so much more, why they should stumble more at white of linen, then at the white of miniver wherewith that habit is largely endorsed. Of School-writers, none that I know speaks more to the purpose than Antoninus, from whom some Modern Writers seem to borrow that little that they have upon that subject. A quibusdem vocatur erronea conscientia, ab aliis timor consc entiae, ab aliis pusillanimitas, Anton. Sum. part. 1. Tract. 3 c. 10. Sect. 9 First he shows the several names given to scrupulosity: some call it (says he) pusillanimity, some fear of conscience, some an erroneous conscience; and gives this definition. Est vacillati● quaedam consurgens cum formidine ex aliquibus conjecturis debilibus & incertis. i e. A wavering of mind rising in us, with fear upon some uncertain and weak conjectures. He after distinguishes betwixt fides, scientia, opinio, Secundum Albertum in libro de quatuor c●aevis, differentia est inter scientiam, s●dem; opinionem; dubitationem, & s●rupulum seu fusp cionem— Demum scrupulus ex levibus conjecturis seu mediis, & multum debil bas movetur ad unam partium, ibid. dubitatio, and scrupulus; and tells us that a doubting conscience, is pendulous betwixt both parts; but a scrupulous fastens upon one part drawn by weak reasons. I see but little difference betwixt vacillatio and dubitatio, nor is it necessary either to conceive of a dubious conscience as not fastening, because when it doth so it may be doubting, nor doth a scrupulous conscience seem always to close with one part. Having after laid down the effects of scrupulosity, Causatur quandoque ex complexione ad timorem idonea, viz. frigidâ: quandoque ex agritudine manica, vel melancholicâ— per quam laeditur imaginatio— causatur ex tentatione diabolica, & ex societate timidorum. he proceeds to the causes, viz. melancholy hurting the brain; temptation from Satan stirring up the melancholy humours, and he produces Avicenna so teaching; sometimes overmuch fasting and watching, sometimes the society of scrupulous persons, one being apt to possess another with scruples. (a) Non debent scrupulosi durè corr●pi sed animari ad deponendum pusillanimitatem & scrupalum. Next he proceeds to the remedies of it: As 1. That they should not be over harshly reproved: he should have added (b) Of which danger our governor's are Judges. except the scruple be dangerous to Church or State. 2. That they should be persuaded to lay it aside, 3. (c) Debita ad gratiam Dei praeparatio, Solli●ta sacrae Scripturae in dagatio: orationis devota continuat●o opinionis alicujus tuta electio: obedientiae humilis imitatio: scrupulorum animosa abjectio, discreta praeceptorum interpretatio. Diligently search the Scriptures, Jam. 1. If any man lack wisdom, etc. 4. By Godly sorrow to prepare for the receiving the grace of God. 5. By subjecting their understanding and judgements to their superiors in wisdom and office, Prov. 3. Lean not to thine own understanding: He citys to this purpose the words of the learned Chancellor of Paris, Vnum hoc damus generale documentum, viz. facile, credere sapientium & bonorum judicio, & contra communes eorum sententias non leviter sibi formare scrupulos anxios & timidos. We give this general instruction, easily to yield to the judgement of wise and good men, and not lightly to frame to ourselves troublesome scruples against their common judgement. And if a scrupulous person shall say, utinam talis esset praelatus noster qualis Bernardus, crederem faciliter imperanti, & acquiescerem consulenti. If our Church-governour were such a one as Bernard, I would believe easily what he should tell me, and rest in what he shall counsel me. He answers, Erras, debes illi obedire non ut homini sed ut Deo, cujus vices gerit: nam Christus dicit qui vos audit me audit. Thou errest, for thou oughtest to obey him not as man, but as God, in whose stead he is; thus far Antonine Archbishop of Florence. 8. By what he writes, or others from him, themselves, or others, it is manifest there is such a thing as a scrupulous conscience; that this conscience is anxious, and no doubt in some degree dubious, there being little difference betwixt dubitatio & vacillatio; that this scrupulosity is a sin in whomsoever it is, as proceeding from evil causes, viz. ignorance, error, Say to them that are of a fearful heart be strong, Isa. 35.4. or instability of mind, or pride, some affecting and professing scrupulosity. For by this they make that to be sin, which else had been none; faciunt sibi peccata, ubi non sunt peccata, says one, It proceeds also from other ill causes aforesaid. 9 There is a kind or rather show of conscience, Disc. de temp.— Conscientia mala est conscientia perversa, quam habent qui peccata parva ponderunt, magnanon curant: minima observatis, maxima contemnitis. Aug. quaest. evang. lib. 1. qu. 35. which some call a perverse or preposterous conscience; such was that of the Pharisees Mat 23.23. who paid tithes of mint, annis, etc. and neglected, etc. who strained at a Gnat and swallowed a Camel, Mat. 23.24. Or to give a more modern, and too well known an instance, to be so narrow throated as to strain at the Church's Prayers, and to be so wide throated as to swallow the Church's Lands; to scruple to give a penny to the building or repairing of a Church, a thing laudable, pious, and necessary, and to stick at no cost towards the dethroning and destroying of their Sovereign, a thing unnatural and impious. But this being but an hypocritical pretence of conscience, cannot be referred to this head, which treats of real scrupulosity. CHAP. IU. Of the left hand extreme, viz. a wide, lose, and seared conscience. Conscientia dilatata quam habent illi qui non ponderant crassiora peccata— & de communibus non curant. Disc. de temp. Ser. 9 1. A Wide or lose Conscience, is that which is not tenderly sensible of having done, nor tenderly wary of doing what is clearly and manifestly evil, out of an inward principle. 2. If a man forbear evil to be done, or is troubled for evil done, only because it is punished or punishable by humane laws, this is not tenderness. And therefore looseness of conscience is chief seen and discerned in the commission and admission of such sins, Rom. 13. wrath and conscience are distinguished. without remorse or regard, which conscience and the fear of God should restrain, and are not punished by humane laws, or if so, do not easily or speedily come to humane cognizance. 3. Whence it follows, that looseness of conscience is most discovered in secret sins, and consequently more discernible to a man's self then to another, till it break out into open enormities without open signs of a wounded or troubled soul. 4. That which some Divines call a sleepy or dull conscience; is but a farther degree of a lose conscience; for when men have enured themselves to sin against conscience, this (a) Si autem vince●e & imperare consueverunt laboriosa d fficultate superantur. Aug. de civ. Dei lib. 21. c. 16. custom takes away quickness of sense. Yet is not a stupefied conscience without some degree of feeling when God awakens it either with a powerful word Act. 2.37. they were pricked in their heart, and said men and brethren what shall we do? or with a powerful work, as in Pharaohs case Exod. 9.27. I and my people are sinful. For as such who are Lethargical are not easily awakened, but by some great noise, so neither is a sluggish conscience without a powerful word or work of God. 5. The seared conscience seems to be the highest degree of a lose or wide conscience, Eph. 4.19. who being past feeling, etc. 1 Tim. 4.2. having their conscience seared with an hot iron. For as that which hath been seared feels nothing, so neither doth a seared conscience, till it feels hell fire; and it is commonly the effect of an hypocritical profession of the faith, or of a wicked departure from the faith. 6. The cauterised conscience as it is of the same species with a wide and lose conscience may be called a degree of it, yea the highest degree: Cauterium est corruptio in carne per g●em, ex qua egreditur continua putredo. Aquinas in 1 Tim. 4. as it proceeds from looseness it may be an effect of it; as it increases looseness and widens the conscience, it may be a cause of it. 7. Of all the judgements of God in this life, it is the greatest to be given up to such a searedness or reprobate sense. For however Desperation continued in, cuts off from all mercy, yet is a seared conscience no less desperate, keeping off a sense of sin, and therein any due sense of mercy. From which miserable estate the Lord deliver us. CHAP. V Of the difference of a tender conscience from other grace's nearest and likest to it. 1. IT thus differs from the fear of God, that this properly respects the (m) Job. 1.1. feared God and eschewed evil. Qu● hanc habet omnem odit iniquitatem— per hunc timorem Dei universa deserimus, mundo abrenunciamus, nosque ipsos (sicut Dominus ait) abnegamus nobis. Bern. de don. sp. sancti ser. 3. c. 1. future Jer. 32.40. I will put my fear into their heart, that they shall not departed from me; but tenderness of conscience respects as well the time past as the future. The fear of God seems to be the cause of a tender conscience, Ecclesiastic. 1.21. The fear of the Lord drives away sin. Gen. 39.9. how can I do this great wickedness and sin against God? 2. It differs from penitential contrition, as this respects actions past, but tenderness things also future; and (as in the former) contrition seems to be some cause of tenderness, 2 Cor. 7.11. that ye sorrowed after a godly sort what carefulness it wrought in you. the heart never being truly tender, till it be a broken and a contrite heart. 3. It differs from vigilancy, this being principally exercised about our temptations, and such other dangers, but tenderness about the good or evil of our actions. 4. It differs not only from a scrupulous conscience, but from a dubious; this haesitating betwixt assent and descent, that firmly bend against any manifest evil. CHAP. VI Of the quick sense of a tender conscience, being the formalis ratio of it. A distinction somewhat like is in Aristot. lib. 7. Ethic. c. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Solum dicitur practicus, dum ad factibilia & agibilia inferiora convertitur. Gerson. 1. THis sensibility is a quick motion of the practical understanding in a sudden cheek of something done, or a sudden stop at something to 〈◊〉 done. 2. The practical understanding is a power of the soul, which apprehends things in ordine ad opus, in order to some operation, as the speculative understanding in ordine ad scientiam, in order to something to be known. For example, the speculative understanding considers, of herbs, as having such virtues and operations in them, the practical, whether I should for such purposes use such simples, and in what manner to use them. The theorical intellect considers of marriage as it is the ordinance of God, as a great mystery, as a means of the propagation of mankind: the practical intellect, considers of entering or refusing such or such a marriage. A Judge upon the Bench makes use of his theoric intellect, when he discourses of the Laws and Statutes what they allow or forbid; he makes use of the practic power, when he examines and condemns malefactors by the law. 3. Whence it is a rule in Philosophy, Intellectus theoricus conquiescit in notitia principiorum, intellectus practicus in notitia singularium. Upon which is grounded the distinction of a (a) Vita humana in activam & contemplativam dividitur, quae quidem attenditur secundum intellectum. Intellectus autem d viditur per activum & contemplativum. Aquin. 22. qu. 179. art. 2. contemplative and an active life. 4. The quick motion of this practical understanding is imperated by the will truly sanctified, which lays a general charge upon all the faculties, above all things what ever they do to keep all sin out of the soul. — Cum magna horreas Quoe posse fieri non putes metuas tamen. Senec. trag. in OEdip. CHAP. VII. Of the immediate object of a tender Conscience. 1. THe object of this sensibility or tenderness, is about (b) Conscientia est actus quo scientiam nostram ad ea quae agimus applicamus. Aqu. 1. part. q. 79. art. 13. doing or having done any thing which is clearly evil, and consequently of omitting or having omitted any thing which is truly good. 2. The absolute and primary rule of evil and good to a tender conscience, is the express and clear Word of God rightly understood; for every thing in some particular places forbidden or commanded is not the rule. 3, I call God's Word the primary and absolute rule, because other rules there are which bind the conscience, but they do it by the virtue of the absolute rule. 4. Those secondary rules of conscience, as some Divines both lately and formerly have noted, are 1. The Laws, Orders, and Mandates of our Superiors. 2. Our own spontaneous vows and promises. 3. The consideration of offence towards a weak Brother, which in some cases is a direction to conscience. 5. Whereas the late Reverend and Judicious Bishop Sanderson (who doth not deal in his Cases upon this my subject save only upon the rule of conscience in one place) asserts that the Scripture is not the adequate rule of conscience, but the will of God in what way soever revealed to men; that I may not seem to leave out any thing necessary to the definition of the rule, nor to thwart what that worthy Casuist hath written, I conceive I have both fully and fitly comprised all under those words, The Word of God rightly understood. For speaking only of the tender conscience of a Christian, and not a mere natural man, I have no occasion to take in the (a) Lex vetus distinguitur a lege naturae non tanquam ab ea omnino aliena, sed tanquam ei aliquid super. addens. Sicut enim gratia praesuppon●t naturam, ita oportet quod lex div●na praesupponat legem naturalem. Aquin. 12. qu. 99 art. 2. law of nature by itself, as one way of revelation; there being nothing commanded or prohibited in the law of nature, which is not more explicitly and excellently to be found in the Scripture, which doth eminently contain in it the law of nature. And whereas extraordinary, particular, private revelations, are not to be expressed, but (b) Non dicat ideo verum esse— quia ille frater noster, vel illa s●ror nostra tale visum vigil●ns aut dormiens somniavit. Aug. de unitate ecclesiae. suspected when pretended, I make them no certain part of the rule. But as to the way of revelation, which is by instructions and consequences drawn out of Scripture, I have couched it under these words: Rightly understood. For he that rightly understands a Text, knows the scope of it, and he that knows what that Text truly and properly teaches, by what means soever. 6. One of the secondary rules of evil and good to the conscience, is the Laws and Mandates of our Rulers and Governors; these (a) Omnis leg●slativa potestas descendit a potestate supremâ i. e. divina— quicquid igitur committitur contra legem humanamidem etiam fit contra legem ei.— Qui hoc etiam praecipit ut illi potestati obediatur.— Non enim fingi potest prae●ipiendi potestas sine obligatione obediendi. Tit. 3.1. Estius in Sentent. lib. 2. dist. 36. bind by the power and virtue of the primary rule, 1 Pet. 2.13. Submit yourselves to every ordinance of man, for the Lords sake: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to every humane creature, as it sounds in the Greek. Estius thus, to every man being God's creature, as Mark. 6. preach the Gospel to every creature, i. e. to every man; yet as there is a restriction there to be understood, not to infants or distracted persons, so here is a restriction; for we are not bound to submit to every man, but to such as are in authority. But Heinsius a Protestant and a learned Critic, tells us, That it is very properly rendered to every humane ordinance. For the Hellenists Ecclesiasticus 38.12. write thus; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Give place to the Physician, for God hath ordained him. Though we use not the Apocryphal Books as a ground of faith, yet there are many excellent things in them; and besides the Greek Apocrypha gives light to divers dark places in the New Testament, being a kind of Hebraizing Greek; and therefore to distinguish it from other Greek, called by Jos. Scaliger, and some other Critics, the Hellenists Greek, as is also the LXX. of the Canonical Books in the Old Testament. Nor shall a man ever come to the true meaning of some of the darkest places of the New Testament, that is not well versed in the Hellenists. Another Text is in Rom. 13.5. Wherefore ye must needs be subject, not only for wrath, but for conscience sake. 7. They therefore that are still opposing these subordinate rules one to another, submit to neither; for opposition is not to be made, Vbi hoc jubet pater quod contra Deum non sit, sic audiendus est quomodo Deus quia obedire patri jussit Deus. Aug. conc. 1. in Psal. 70. but when man commands or ordains something contrary to the ordinance and commandments of God, and then the rule holds Act. 5.19. we ought to obey God rather than man: Or when men thrust out God's laws, and place their own in their room, as Mat. 15.9. They taught doctrines, the commandments of men, that is, they shut out the fifth Commandment, and brought in their Corban into the room of it, v. 4, 5, 6. Or lastly, when they shall bring in any thing as of God directly and immediately which is not, Quicquid vice Dei Praelatus praecipit, quod non sit certum displicere Deo, haud secus ac●ipiendum, quam si praecipiat ipse Deus. Bern. de precept. & disp. c. 12. or as an essential part to his worship which he hath not prescribed. In which sense Tertullian is to be understood, Nobis nihil ex nostro arbitrio indulgere licet, sed nec eligere quod aliquis ex arbitrio suo induxerit. Ad secundum praeceptum (verius ad tertium) reducitur omnis v olatio voti. Estius lib. 3. dist. 39 8. The second secondary rule of evil or good, is a lawful vow. This also binds by virtue of the absolute and primary rule. Deut. 23.21. When thou shalt vow a vow to the Lord thy God, thou shalt not slack to pay it. See Psal. 76.11. Eccles. 5.4, 5. Act. 5.4. 9 The third secondary rule is in case of offence, but it is, when the things are such as neither God's Law nor Man's ties us to: we having liberty to leave or use them 1 Cor. 8.9. But take heed this liberty of yours become not a stumbling block to them that are weak. CHAP. VIII. Of the clearness of the primary rule. 1. THis rule I have asserted in the former Chapter to be the express and clear Word of God. 2. Those portions of God's Word I call express and clear, which if they concern us that are Christians, are not obnoxious to divers interpretations or criticisms invalidating any certain sense. 3. Therefore where a text admits of divers probable interpretations, or is by critical observation carried beside the vulgar sense, there can be no rule of good or evil to the conscience. 4. The reason is, because that which becomes the true object of the speculative intellect, which searches what is true or false, cannot be the object nor rule of the practical intellect, till the speculative hath resolved it. 5. Not that I think the maxim of the Canon-law applicable to this: Quae in testamento ita scripta sunt ut intelligi non possunt, perinde sunt ac si scripta non essent; because, however it be in man's Testament, in God's Testaments, it is Scripture still, though the meaning be not certainly known. 6. In places therefore dubious and difficult, it is not good sense to say, my conscience tells me this or that is the sense of such a Text, because conscience is manifestly seated in the practical intellect, whose work is not to find out true or false in any matter. 7. Yet where the (a) But the house of Israel will not hearken unto thee, for they will not hearken to me, Ezek. 3.7. Church hath authoritatively given the interpretation of dubious places, a tender conscience should be tender of rejecting it, as both charitably and dutifully hoping that the Church would not give an interpretation, either contrary to other express Scriptures, the Analogy of faith, or to the consent of the Universal Church in the most pure and ancient times of it. 8. Nor is it less than equity, that if the people trust the Church first in setting out the bounds of Canonical Scripture against such as would (b) The Romanists. add or (c) Si & Petrus accedat— locus ex epistola ejus priore, quae sola genuina est, etc. Petrus quoque vetus auctor epistolae posterioris quae sub Petri nomine jam olim vulgata est etc. Walo Messalinus (alias Salmasius) de Episcopis, & Presbyteris, and others besides him. subtract: Secondly, in translating it against such as would lock it up, they should also cheerfully and gratefully receive the Church's interpretation, it being not imaginable to an ingenuous and charitable man, that they who have been faithful and industrious in fixing the Canon and translating it, would be careless and deceitful in the interpretation. 9 I do therefore (but with humble submission to the judgement of the Church) affirm that a tender conscience being guided in her rule by the Church's translation, may also be guided by her interpretation. 10. But besides ambiguous places there is clear Scripture enough to show us what is good and what is evil. Deut 30.15. See I have set before thee this day life and good, and death and evil. But more pregnantly Mic. 6.8. He hath showed thee, O man! what is good, etc. 11 Yet may clear places be obscured by unsound interpretations, and by none more than by over lax and large synechdoches. For of all places, the moral law is most clear, yet are the synechdoches some make, so large, that a man knows not when he breaks them or keeps them. 12. Above the rest of the moral law, none seems more clogged with the trope aforesaid, than the second Commandment. So that as they are guilty of one gross extreme, who expunge it out of the decalogue, so they in some degree of another, that have overmuch enlarged it. For if it must be extended to all inventions of men, whereby they cloth the worship of God with fitting circumstantials, we cannot stir a foot, but we must stumble over some graven image. Then is the tolling a Bell, the turning a Glass, the tuning a Psalm, or almost any thing else, not expressly commanded, a graven image. Then is every Christian Congregation in the world a Congregation of Idolaters, which is grossly absurd. 13. By what therefore hath been said in this and the former Chapters it is manifest, that the object of the tender conscience is clear or manifest evil or good. 14. Therefore bare resemblances of evil, are not the object of tenderness. Nor is that place 1 Thes. 5.22. Abstain from every appearance of evil, so to be understood. Because if that were the sense, man's life should be a perpetual thraldom; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also is as well kind as appearance: and Estius says well, it is the same with that Ch. 4.12. to walk honestly towards them without: many good things carry a resemblance of evil, as diligence in callings of covetuousness; cheerfulness of levity; reservedness of anger, lawful recreations of voluptuousness; and commonly all virtues and graces of some one extreme. 15. The restrictions are these. 1. It must be clearly evil of which it is an appearance. 2. Such an appearance it must be as doth necessarily infer us guilty, or that we love or like that evil 3. Such an appearance as we have freedom to forbear. 16. Yet is the tender Conscience tender of another man's conscience, 1 Cor. 10.29. conscience I say not thine own, but of the others. Vid. pag. ult. Gal. 6.4. But let every man prove his own work. There is but one consideration more in the object, viz. that a tender conscience is conversant about the evil and good of our own actions, and not of other men's; for however grief may arise in our hearts for the misdoings of others, yet can it not be called trouble of conscience, but sorrow of mind. CHAP. IX. Of the subject of a tender conscience. THe remote subject is (as hath been showed) the practical intellect in the soul and the will, but more approximately, a regenerate and sanctified soul. For if the fear of God and true softness of heart, are only subjected in a regenerated soul, so likewise is this. 2. Tenderness therefore is not only the adjunct of such a soul, Tit. 1.15. But to them that are defiled and unbelieving is nothing pure, but even their mind and conscience is defiled. but the adequate adjunct of it, and therefore is reciprocated with the subject, so that there is no regenerate man without a tender conscience, no tender conscience but in a regenerate man, as it is a gracious disposition. 3. Hence it is as ridiculous for a wicked man as a thief, a perjured person, or traitor, to pretend to tenderness of conscience, as for a beast to pretend to rationality. If two thiefs should rob a man, and one persuade to murder him, and the other refuse and hinder, it is not tenderness of conscience properly in him, but either some degree of good nature, or Gods restraining grace, or fear of a divine hand of punishment, that frequently finds out murderers. Conscience is as truly tender of theft, as of murder, Gen. 37.22. when Reuben said, shed no blood, it cannot be thought such a tenderness in him, who was not afraid to defile his father's bed. 4. To conclude this, the sanctified soul in regard of this adjunct, is not only subjectum recipiens ad se, but in se. Tenderness hath an inherence in such a soul, and cannot be severed from it, how ever at some times it may be more dull then at other. CHAP. X. Of the adjuncts of a tender Conscience. THe adjuncts, properties, or the effects of this holy disposition will serve for the marks or characters of it by which it may in some sort be discovered where it is. 1. A proportionality to the object. The greater the evil, the more tender the conscience: Those evils especially it most checks us for and keeps us from, which are, 1. Most dishonourable to God and his Gospel. 2. Such as most wound the conscience. Those that most dishonour God and his Gospel, are sins against the Laws of Nature, Nations, and Humane Society, such as are breach of our faith and promises, And after that King Nabuchadnezzar had made him to swear by the name of the Lord he forswore himself and rebelled. 1 ●sdr. 1.48. (especially when it is public) perjuries, and above all, treasons. In the late times, when men saw no punishment, but rather encouragement to all disloyalty, conscience should have restrained them, for the actions of those times were dishonourable to Christ in the sight of unbelievers, to the reformed religion in the sight of other professions, to the English Nation in the sight of all Nations. 2. The sins that most wound the conscience are breach of vows, oaths, when lawful for the matter, and imposed by lawful authority, such as the oaths of Allegiance and Supremacy were, but the Covenant was not. 2. Tenderness is ever joined with a propensity to God's public worship. (a) Christiana libertas non est vaga & effraenis licentia qua qui quid lubet, pro nostro arbitrio agamus aut omittamus— sed est l beratio à maledictione legis, & a jugo legalium ceremoniarum per Christum. Beza Epist. 24. I never in all my life knew a conscientious person, but did love God's worship in his house, and the more conscientious the more constant in it and to it. (b) Is abutitur Christianae libertatis beneficio, vel potius adhuc venundatus est sub peccato, qui vel suis magistratibus ve praepositis sponte non paret in Domino. Thed. Beza. ibid. They that can sit at home without necessity whole Lords days, nay many months together, show from the coldness of their affections to their God that their consciences are not tender but benumbed, or rather seared. It is no argument, Jactabi musne libertatem conscientiis permittendam esse? minimè ut haec quidem libertas intelligitur, i. e. quo quisque modo volet eum colat. Est enim hoc mere d●abelicum dogma, sinendum esse unumquemque ut si volet pereat. Beza epist. but a pitiful shift in too many to cover idleness, pride, disdain of the ministerial office, and perhaps something worse, to say, I cannot come to Church: I understand not the meaning of such a ceremony, I approve not of such prayers, I like not the calling, gifts, or disposition of such a minister, I like not joining in assembly with profane persons. Doctor Ames, a known enemy of the Church-government here, and something inclining to the New England mode, in his Book de conscientia, Chap. 4. speaks thus: If any through error of conscience should judge it unlawful to be present at the Church assembly, Si quis per conscientiae errorem, illi eitum judicaret interesse caetui ecclesiae, cui alias tenetur adesse, quia ministrum illius ecclesiae improbum hominem esse novit, & se communicaturum putat cum ejus improbitate, ille magis peccat abstinendo, quam si adesset, quia gravius est peccatum negligere cultum Dei quam communicare cum alterius improbitate personali in illo cultu. Ames. de consc. cap. 4. because he knows the Minister to be a bad-man, and imagines he shall by his presence there partake with his improbity, he sins much more by keeping away, then by being present; because it is a far greater sin to neglect the worship of God, then to communicate with another's improbity, except a man by being present were forced to commit idolatry. Thus Amesius. But no man in our assemblies is forced to practice or behold any such thing as idolatry. Nor doth he that is present where sinners are at God's worship, communicate therefore with them in their sins, any more than by living in the same Parish with them. The ancient non-conformists were all of this judgement, and so are generally if not totally the Divines of the Presbyterian judgement at this day. Fearful no doubt is their sin, and so it will appear at the last day, to refrain Gods public Ordinances upon such pretences; much more upon pride, laziness, and hatred of Churchmen and Church-government. Atheists. No greater contemners of God, than such as contemn his public worship and service, who give not unto the Lord the glory due unto his name, 1 Chron. 16.29. that bring not an offering, nor come before him to worship the Lord in the beauty of holiness: Who worship not the Lord in his sanctuary, Psal. 29.12. nor delight to give thanks to him in a great congregation or praise him among much people: Psal. 35.18. more Atheism and contempt of the divine Majesty they cannot show, except they should proclaim it in every Market, or write it upon every Wall, that there is no God. And if it be not timously prevented, a deluge of Heathenism and Atheism will quickly rush in upon us. Divers there are that have not been at Church for many years, nor do they at all use or frequent the Sectarian Assemblies or any other, but sit at home following their own occasions. Others not so bad, come to the public Assemblies, but very rarely, very unconstantly. Some come reasonable duly, but it is only as hearers; they never partake of the Lords Supper, though never so earnestly invited and persuaded; they are so bold as to plead against it, as a thing needless and unprofitable; they commonly urge the danger of unworthy participation, and the difficulty of self-examination as a reason of Non-Communion. They would make the world believe that Christ hath given some dangerous law to his Church, whose yoke is easy and burden is light. And some of this sort, the younger sort especially come (as by their carriage it appears) partly to gaze, to feed their wanton senses, to talk and discourse of vanities, even then whilst God is speaking to them in his Word; yea, which is worse, to manifest and make known to all how little they regard the oracles of God: such an heap of libertinism have the late Anarchical confusions left still behind them. Insomuch that what with the Atheistical practices of some who own no Church; the cold and lose dealing of others that own it at their leisure; and the dividing practices of a considerable number who frequent none but such as are private; the public worship of God, the glory and strength, the beauty and security of a Nation is sadly eclipsed. But I hope it is but in an eclipse, and so will again recover. Lord let not the Gates of Zion mourn, which thou lovest more than all the dwellings of Jacob! If it be thy goodness to thy Church, Isa. 30.20. that her Teachers shall not be removed into a corner, but her eyes shall behold them, it is no less, that her people shall not remove into corners, but that her Teacher's eyes shall behold their people. I deny not but such may be the Church's exigency, as that she may for some time and in some degree, bear with such as are erroneous and scrupulous, when it is for the good and safety of the sound part of the Church; but this I presume not to deal upon. All that I presume to say (and none can blame me for it) is this: They that own our rule, but not our principles and discipline, have less to plead for their separation; and they that own both our rule, principles and discipline, have nothing to plead; abhorring Sectarian principles, Atheists and Libertins. yet shrouding themselves under their practices. 3. However such a conscience is tender of all divine laws, yet is it in a more peculiar and remarkable manner tender of Christ's new and great Commandment of Love, and consequently of his injunction so earnestly and frequently inculcated by the Apostle, to beware of making Schisms, Divisions, and Separations. He hath no tender conscience that is not tender and fearful of making breaches and parties in the Church of God. 4. A tender conscience is tender of another man's conscience. Some that former years professed tenderness about a White Garment, about Kneeling and Standing Gestures, etc. when they had got the power into their own hands, It was mine own lot to have the Covenant tendered me so soon as Printed, and upon my absolute refusal, to be exiled from my Flock, March 2. 1643. and put to sad exigencies. had no mercy on the consciences of their brethren that had a thousand times more cause to be tender and wary of taking the Covenant; but they who had strained at the former gnats, did not only swallow the Covenant Camel, but did endeavour to cram and ram it down the throats of their brethren, wrenching open their jaws with the cold and harsh key of poverty and ruin; and which was worse, making such scandalous that should refuse it, how unwarrantable soever from the imposers and composers, how unsuitable soever for the matter to sound and sworn principles, and how pernicious soever in the ends and effects of it. 5. It is tender of both Tables of the Law. If it will not admit of profaneness, neither will it of unrighteousness. If it be tender of an idle and vain oath, it is no less of detraction; if of neglecting the Sabbath, so also of neglecting the Poor; if it abhors Idols, which are a breach of the first Table, it abandons Sacrilege, which is a breach of both Tables. 6. It is troubled if it hath admitted any thing against the clear rule, be it never so little, be it but in a thought, Deut. 15.9. Beware there be not a thought in thy wicked heart, Isa. 35.4. He is of a fearful heart, Eccle. 10.20. Curse not the King, no not in thy thought. 2 Cor. 8.20. Avoiding this, that no man should blame us, etc. Dua res sunt conscientia & sama. propter nos conscientia nostra nobis sufficit: propter alios fama necessaria est: conscientiatibi, fama; proximo. August. Serm. priore de vita come. suorum clericorum. They dare not let any spot of guilt cleave to them; Their conversation shows they do exercise themselves to have always a conscience void of offence towards God and towards Men, Act. 24.16. 7. Above all men to be void of offence towards the Magistrate. He is not apt by any intemperate speeches, much less, otherwise to fly upon the Law or the Magistrate, yea though they should require what he cannot do. His prayers are as many for him, his good speeches as frequent of him, and his fidelity as great towards him, as if he had never received any difficult law from him. He translates those precepts out of Economics into Politics, which are given us Eph. 6.3 Col. 3.22. 1 Pet. 2.18. He bears meekly the will and suffers meekly the anger of the Magistrate. To what he may yield he is the forwarder if he cannot yield to every thing. He is first most tender of provoking God, and next of provoking Gods Vicegerents. It is the grief of his soul if he cannot come up to every thing the Magistrate expects of him. 8. He is willing to be informed, and to hear what may be said. As he is tender of doing any thing contrary to his judgement, so is he tender of judging contrary to the truth. He is not selfwilled, but will hear what may be said against his way and his interest. Eli knew Samuel had a sharp message, yet says he, God do so to thee, and more also if thou hid, etc. 1 Sam. 3.17 Gal. 2.13. And the other Jews dissembled likewise with him, in so much that Barnabas also was carried away with their dissimulation 9 He is not apt to be censorious, he considers that a good man may fall by temptation, and he rejoices not at the fall of his brother, Prov. 24.16. A just man falls seven times a day, v. 17. rejoice not when thine enemy falls. He scoffs not at, nor triumphs over his enemy much less his neighbour and friend when he is down, but seeks his restoring, considering himself lest he also be tempted, Gal. 6.1. 10. Conscientia tenera non est temeraria. In doubtful cases it will seek and ask for information before it acts; though it is not scrupulous, it is wary, considerate and watchful; Seek ye out of the books of the Lord and read. Isa. 34.16. it takes counsel concerning the ways of God in God's way, it goes to the Law and to the Testimony, Isa. 8.20. and if it want understanding in that, is goes to the Interpreter, Job 33.23. to the Priest, whose lips should preserve knowledge, at whose mouth they should seek the Law: Mal. 2.7. if He cannot satisfy, it inquires what the Church in her Synods and Councils hath universally determined; not building its faith on the Church, which is built upon the faith itself, See for this Ecclesiast. 6.33.— 36. and ch. 8.8, 9 Mat. 16. but in doubtful cases choosing public interpretation before private, and acquiescing therein, though not as a ground of faith, yet as the safest and probable means of knowledge and instruction. These are the adjuncts and properties of a true tender conscience. Question. But all this while what shall we say to a doubting conscience? Rom. 4.23. He that doubteth is damned or judged if he eat, because whatsoever is not of faith is sin. Answ. 1 A dubious conscience is somewhat like a tender conscience, though not the same with it. Answ. 2 It is observable, the things the Apostle speaks of, are matters of religion and not about civil matters. So that if a man should doubt in civil matters, this Text will give no sure footing for forbearance upon doubting; as if a man should doubt whether he might lawfully undertake the office of a Constable or Headborough, or whether he might pledge his friend when he drinks to him, or in a thousand instances more. Answ. 3 The Apostle doth not instance in things clearly evil or good, but such as at that juncture of time, betwixt the setting of the Law and the dawning of the Gospel were dark and somewhat doubtful, as about the Jewish meats and festivals, yea, were in respect of express and clear good, not considerable; and therefore says, that the kingdom of God is not, i. e. doth not so much value eating or forbearing meats or drinks, but righteousness, peace, and joy in the Holy Ghost: the Apostle therefore making a clear distinction, betwixt things uncertainly good and things absolutely good; I say, those things that he hath put asunder let no man join together, as if they were the same matter of doubting. Answ. 4 Therefore if any shall be so blind and bold as to say, let a thing be never so good that is required of me, if I be not persuaded it is good, I may not do it; or let it be never so evil, if I be persuaded I should do it, I must; they have no ground from the Apostles doctrine, who only speaks of doubting at meats and days which he distinguishes from manifest good, vers. 17. Thou hast despised my holy things, and hast profaned my Sabbaths, Ezek. 22.8. If therefore the thing be clearly good, as to receive the holy Supper, to join in public prayer, to hear the holy Word read, interpreted and applied, though the conscience should stick at these good things expressly commanded (which surely must need be some strange fashioned exotic conscience) yet are we bound to perform the aforenamed duties, or any other of the like nature. Answ. 5 In like manner we may say, if the thing be expressly evil, as to Worship an Image, to Forswear one's self, to Rob my Neighbour, to Lie with my Sister, to Kill my Brother, though conscience should urge me to any of these or the like, I may not do them. Reas. 1 Because, else we set conscience above God, which is a breach both of the first and second Commandments 1 Joh. 3.20. God is greater than our conscience. Conscience must not regulate the Word of God, but that must regulate the conscience. Reas. 2 It is an undoubted rule, Nulla est obligatio ad illicita. God's law obliges not to sin, therefore conscience which is to be ruled by that, must not. Error is a sin, and how can it bind? And if we are bound to lay down error of judgement, than also error of conscience, both being part of the old man to be put off Eph. 4.22. as is observed both by Amesius and Perkins. Reas. 3 If men should plead never so much satisfaction of conscience to do the forementioned evils, or forbear the good aforesaid, yet every man hath in him so much certainly of the law of nature, and every Christian probably so much of the knowledge of the Word, that they can neither do the evil or forbear the good without reluctancy, so that conscience in such cases if pleaded is but a fond and weak pretence. Reas. 4 Grant but this allowable, what good may not be omitted? All the ordinances of God may lie unfrequented and disused, neglected and affronted, Yea what mischiefs may not be acted upon pretext of conscience? One neighbour may plunder, pillage, yea, So it was here at home, of which times I might truly say as Synes. him. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, But blessed be God, I may say what he adds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and murder another upon this pretext; Servants may make away their Master's goods & them too; Children may butcher their Parents, and which is more, Subjects their King; what (a) Et quando uberior vitiorum copia? Juvenal Satyr. 1. villainies and outrages were they that were not committed of later years upon pretence of conscience and reformation? and upon those tragical actings how well did the words of the Poet agree to us? — Quod mare nam Anglicae, Hor. lib. 2. odd. 1. Non decoloravere caedes? Quae caret Ora cruore nostro? Answ. 6 If the thing be not forbidden by God, but lawful or not evil but indifferent, if the Magistrate command it to be done, Res alioqui per se mediae mutant quodammodo naturam, quum aliquo legitimo mandato vel praecipiuntur, vel prohibentur— Beza epist. 24. ad fratres peregrinarum ecclesiarum in Anglia. though we know not the good or the end of the ordinance, the conscience is bound to yield to it; otherwise we take away from the Magistrate the power of making laws and ordinances, and give him only a power to confirm them that are made already in Scripture contrary to 1 Pet. 2.13. If the Magistrate make a law about meats, Etsi conscientias propri● solus Deus ligat: tamen quatenus vel magstratus qui Dei minister est judicat ●nt●resse reipublicae, ut quippiam alio qui pro se licitum non fiat: vel Ecclesia ord●nis & decori adeoque aedificationis rationem habens, leges aliquas de rebus mediis rite conduit, illae leges à pijs omninò sunt observanda. Beza ibid. which are in themselves and so acknowledged by him to be but indifferent, let it be out of civil ends for the good of the commonwealth, or out of religious ends, viz. charitably and christianly to comply with the ancient Churches of Christ, however a subject may plead matter of health or want, yet the plea of conscience in this case is unwarrantable and ridiculous. Answ. 7 If the thing be lawful in itself, and indifferent●s meats are, 1 Cor. 8.8. and no obligation from the Governor lies upon me, Leges Magistratus, eatenus conscientias ligant ut nemo sciens & prudens rebellandi animo, possit absque ptccato vel facere quae ita prohibentur, vel omittere quae sic praecipiwtur. Beza ibid. I am then left to follow the light of mine own conscience, and to take care I do nothing against mine own persuasion, for of such things are the Apostles instances, and not of things commanded by God or man, or forbidden. Answ. 8 If the thing be lawful and indifferent, both in regard of God's law, of man's law, and in the persuasion of mine own conscience, so that I think I may use it or not use it, do it or not do it, and have no tye any of those 3. ways, either from God, Man, or myself, I must then look next to the Apostles rule concerning offences. 1 Cor. 10.29. Nulla ratione committere debeo, nec occasionem dare ut alius erroneam & infirmam habens conscientiam, judicet, i. e. damnet libertatem meam qua possum indifferenter quidvis ●eder● Estius in locum. 1. Not judge or despise him that is not just of my persuasion, Rom. 14.3. 2. Not lay a stumbling block in our brother's way, vers. 13. Nor to give him occasion to think ill of me. 3. Not to grieve or afflict our brother with our liberty, vers. 25.4. Not to occasion any brangling or disputing, but rather to forbear that, how lawful soever that may occasion it, v. 19 Let us therefore follow after the things which make for peace, and things wherewith we may edify one another, Gal. 5.13. For brethren ye have been called unto liberty, only use not your liberty for an occasion to the flesh, but by love serve one another. Domine Deus, da nob●s celeriter audire, frequenter legere, diligenter attendere, recte intelligere, tuto agere, bene & inculpate vivere, per Jesum Christum Dominum & salvatorem nostrum. Amen. FINIS.