TOuching this doctrine, of the first acts and offices of Conscience, divers questions are moved, which being of great weight and moment, for the directing of our Actions aright throughout our whole life, ought of necessitie to bee heere expedited, though briefly.

Quest. The first question is, Whether an erroneous Conscience doth bind?

Answ. To unfold this question rightly, these fiue things are briefely to be opened: 1. What an erroneous Conscience is. 2. About what things it is conversant. 3. Whence the errour of Conscience commeth. 4. The generall differences of these errors. 5. The severall waies of binding.

1 An erroneous Conscience is either opposed privatiuely to a good Conscience, so it comprehendeth every Conscience that judgeth not rightly when it ought, even the doubtfull and scrupulous Conscience also: or positiuely, so it signifieth onely that Conscience, that judgeth otherwise then the thing is. This kinde of erroneous Conscience, is distinguished from

a doubting and scrupulous Conscience, by the sinne assent it giveth, though it erreth in giving it. In this question we speake of a Conscience positiuely erring.

2 There are some principles so cleare, and written in the hearts of all men, that they cannot erre to obey and practise them: such as this is, That God ought to be loved▪ Perjurie ought to be eschewed: no mans Conscience can erre in such like things as these, or doe them against Conscience. A man cannot loue God against his Conscience, &c. Conscience therefore doth erre properly about conclusions that are gathered from such principles.

3 The error of Conscience comes, either because that the particular conclusions are not rightly drawne out of the generall principles: Or because those things which God in the Scripture hath commanded us to beleeue, are not sufficiently understood: Or finally, because the assent of Faith is not given to those things which ought to be beleeved, though they bee understood. The cause of this (besides Gods secret judgements) is either the not considering of those things which ought to be considered, or some evill disposition, which either keepes the minde from due inquirie, or averts it from judging rightly.

4 The error of Conscience is either about the Act, or the rule of it. The error which is about the rule, is either after the action done, or before it. The error about the rule before the action be done, consists, Either in that it judgeth that to be lawfull, which is unlawfull; Or in that it judgeth that to be unlawfull, which is lawfull; Or in that it judgeth that to bee bounden duety, which either is unlawfull, or but lawfull.

5 To binde to a thing, and to binde, are distinguished

by some; Conscience is said to bind to a thing (Obligare) when its not onely a sinne to doe any thing against it, but also not to doe according to it. Conscience is said to bind (Ligare) when one cannot lawfully doe a thing, whilst he maketh such a Conscience of it. One shall sinne in doing against it, and sinne though he doe according to it. The sense and meaning of this distinction is to be approved; as for the termes of it, let the Authors thereof answer.

To binde to a thing, (Obligare) is by some in regard of the object, or thing bound to, distinguished thus. One is either bound to doe according to Conscience erring, or to lay aside that Conscience. But this distinction is not exact, because Conscience bindeth not, but so farre as it doth dictate, or declare a thing: now no Conscience while it erreth doth declare, that the error thereof is to be left, Or that it selfe is not to be regarded, because it is erroneous.

Others put a difference between that Obligation, whereby one is tied to doe what Conscience commandeth, and that wherby one is tied not to do the contrary. But neither is this distinction alwaies good. For if a mans Conscience told him he might lie to saue his life, he must either lye, or of necessitie goe against his Conscience.

6 Out of these grounds the question may bee thus answered: First, conscience, though erroneous, bindes alwaies so, that hee that doth against it, sinneth. The reason is, because he that doth against conscience, doth against Gods will: though not materially, and truely; yet formally, and by interpretation: because what the conscience doth declare, it declareth as Gods will. As for example.

He that useth a private man contumeliously, taking him for the King, & not to be a private man, he is interpreted and judged to haue done it to the King himself; so likewise, he that contemneth Conscience, contemneth God himselfe; because that which Conscience doth dictate, is supposed to be the will of God. Hence it is that he alwaies sinneth who doth any thing against Conscience: but if the conscience doth not erre, but the thing is as erroneous conscience supposeth, then he sinneth doubly. First, in doing that which is ill in it selfe▪ and secondly, in doing it after an evill manner: evill it is in its owne nature, and evill because of the despising of conscience: but if the conscience doth erre, that which it doth is not evill, but it doth it after an evill manner; so that the evill is onely this, namely, the contempt of Conscience.

7 The error of conscience which is about an action (that is, the error which is about the object or matter, about which an action ought to be exercised) is either unvoluntary and blamelesse, or voluntary and worthy of blame. If it be unvoluntary and blamelesse, then conscience binds to do a thing as much, as if it did not erre. For example, If a man should verily beleeue some thing to be his owne, which is an other mans, he may, and ought in conscience to make use of it as his owne. If one doe verily beleeue hee is his Prince, that is in truth a Tyrant; or that he is a lawfull Magistrate, who indeed usurpes the title; [gap]e is bound to yeeld due obedience unto him. We haue an example hereof in Iaa [gap]ob that went in to Leah that was none of his wise, whom he verily thought was his wife Rachel.

8 If the error be voluntary, then it is to be judged of, as an error is which is of the law or rule.

9 Conscience erring touching the Lawe after the fact, (in beleeving that which it hath done well, to be sinne; or contrariwise;) hath no power to binde in regard of that action which is past: because binding and obliging haue ever a regard to future actions: and a morall action (as the will it selfe) is alwaies guided and informed by a foregoing apprehension, and not by that which followes after. Hence no action is made better or worse, for that conscience which is after it. Yet doth this conscience so farre binde (through occasion of that which is done) that one cannot lawfully goe on to doe the like againe, so long as he hath such a conscience: viz. That hee hath sinned (though he hath not) in doing so before.

10 Conscience through error, judging that to bee lawfull which is unlawfull; as that it is lawfull for one to lie, to saue his owne, or his neighbours life; bindes indeed, but doth not binde to doe so. It bindes; because he that hath such a conscience, can neither lie, nor abstaine from lying, without sinne. Hee cannot lie, because this is simply unlawfull. Hee cannot abstaine from lying, with such a conscience, because such manner of forbearance is forbidden by God, though forbearing it selfe bee commanded: for God requires not only that we doe good, and abstaine from doing evill; but likewise that wee performe both these with a good conscience, and not with a bad one. Such a conscience doth not binde to doe what it saith. First, because their is no obligation to unlawful things. Secondly, because Conscience bindeth not to doe, but by vertue of some command of God; but such a conscience is not grounded upon any command: for the Law of God can neither incline nor bind any man to

sinne. Thirdly, because this error is alwaies a sinne, but a sinne doth not bind to practise it. Fourthly, because such a Conscience hath never so sure a ground, as that there needeth not further examination and inquiry into things. Fiftly, because man is bound to lay downe such a conscience; for although that be not exactly enough spoken which some doe affirme, namely, That such a Conscience bindeth a man to lay downe it selfe; yet it is most certaine, that a man is tied to lay downe such an erronous Conscience, for it is a part of that old man, whom we are commanded to put off, Ephes. 4. 22.

11 Conscience iudging that which is lawfull to be unlawfull, bindeth to abstaine from the practise and use of it. Rom. 14. 23. The reason is, because one may abstaine from lawfull things without sinne.

12 conscience iudging that to be bounden duty which is unlawfull, binds, but not to the practise of it, for the reasons set downe in the ninth Thesis.

13 conscience Iudging that to be bounden duty which is onely lawfull, bindeth to the practise of it; as for example, If any mans conscience tell him that it is necessary to uncover his hands alwaies when he prayes publiquely; He must pray so, because lawfull things may be observed constantly without sinne.

Object. If an erroneous conscience doth so binde that we may neither follow, nor not follow it without sinne, then there lies a kind of necessity of sinning on those that do thus erre, which cannot stand with the equity of Gods Law.

Answ. This necessity of firming when one is entangled by his owne erroneous conscience, is not the same both wayes: viz. whether one do, or do not, according

to conscience; for if one do according to his erring conscience, the sin is in the action done; If he doe what is not according to it, the sin is in the manner of doing.

2 It is not an absolute necessity, but upon supposition; namely, if he keepe still such a conscience, which he both may, and ought to lay downe.

3 This necessity doth not flow from the nature of Gods law, but is contracted and continued through mans sin, for no man is thus intangled without his owne fault.

Quest. Whether is it a greater sinne to doe against such an erroneous conscience, or to doe according to it.

Answ. We ought to iudge of the greatnesse of sin according to the quality of the thing which is to be done or omitted, as it is in its owne nature, and as it is apprehended by us. If any man through errour of conscience should hold it to be an unlawfull thing to goe to the Church, and serue God there (which otherwise he is tyed to doe) because he knowes the Preacher to be a lewd and naughty man, and thinkes that he shall be partaker with him in his wickednesse; his sinne is greater in staying away, then if he were present there: because it is a greater sinne, to neglect Gods service, then to communicate with an others personall wickednesse in that service. But if he should thinke it unlawfull to be present at holy duties for Idolatry, which he iudgeth will be committed there, he should sinne more hainously if he should be present there: because the sinne of Idolatry, is greater then a neglect of true worship. In the first instance; he sins more that followes his conscience, then he that doth against it; but in this, his sinne is greater that doth contrary to

it: No certaine and generall rule therefore can bee set downe in this matter.