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That the Ceremonies take away Christian Liberty, proved by a third reason, viz. because they are urged upon such, as in their consciences doe condemne them.
IF Christian Liberty bee taken away, by adstricting con∣science in any, much more by adstricting it in them who [Sect. I] are fully perswaded of the unlawfulnesse of the things in∣joyned;
yet thus are wee dealt with. B. Lindsey gives us to under∣stand, that after the making and publication of an Ecclesiasticall Canon, about things of this nature, albeit a man in his owne private judgement thinke another thing more expedient then that which the Canon prescribeth, yet in that case his conscience must be ru∣led by the will of the Law, and not by his owne judgement. And B. Spotswood, to such as object, that their conscience will not suffer them to obey, because they are perswaded that such things are not right, answereth; That the sentence of their Superiours ought to di∣rect them, and make their conscience yeeld to obedience. Their words I have before transcribed. By which it doeth manifestly ap∣peare, that they would beare dominion over our consciences, not as Lords onely, by requiring the willing and readie assent of our consciences, to those things which are urged upon us by their sole Will and Auctority, but even as Tyrants, not caring if they get so much as constrained obedience, and if by their Auctority they can compell conscience, to that which is contrary to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and full persuasion which it hath conceived.
It will be said, that our consciences are in an error, and therefore ought to be corrected by the sentence of Superiours, whose Au∣ctority [Sect. II] and will doeth binde us to receive and imbrace the Ceremo∣nies, though our Consciences doe condemne them. Ans. Giving and not granting that our consciences doe erre in condemning the Ce∣remonies, yet so long as they can not be otherwise perswaded, the Ceremonies ought not to be urged upon us, for if we be made to doe that which our consciences doe condemne, wee are made to sinne. Rom. 14. 23. It is an audacious contempt in z Calvines judge∣ment, to doe any thing repugnante conscientia. The learned Casuists teach us, that an erring conscience, though non obligat, yet ligat; though we be not obliged to doe that which it prescribeth, yet are we bound not to doe that which it condemneth. Quicquid fit repu∣gnante & reclamante conscientia, peccatum est, etiamsi repugnantia ista gra∣vem errorem includat, saith a Alsted. Conscientia erronea obligat, sic in∣telligendo, quod faciens contra peccet b saith Hemmingius. This holds ever true of an erring conscience about matters of fact, and especially a∣bout things indifferent. If any say, that hereby a necessity of sinning is laid on them, whose Consciences are in an error, I answer, that so long as a man keeps an erroneous conscience, a necessity of sin∣ning lies on him, and that through his owne fault. This necessity ari∣seth from this supposition, that he retaine his erring conscience, and so is not absolute, because he should informe his conscience rightly, so that he may both doe that which he ought to doe, & doe it so from the approbation of his conscience. If it be said again, what
should be done to them, who have not laid downe the error of con∣science, but doe still retaine the same? I answer, c eligatur id quod tutius & melius est. If therefore the error of conscience be about weigh∣ty and necessary matters, then it is better to urge men to the doing of a necessary duty in the service of God, then to permit them to ne∣glect the same, because their erring conscience disapproveth it: for example; It is better to urge a prophane man to come and heare Gods Word, then to suffer him to neglect the hearing of the same, because his conscience alloweth him not to heare. But if the error of conscience be about unnecessary things, or such as are in them∣selves indifferent, then it is pars tutior, the surest and safest part not to urge men, to doe that which in their consciences they condemne. Wherefore, since the Ceremonies are not among the number of such necessary things, as may not be omitted without the perill of Salvation; the invincible disallowance of our consciences, should make our Opposites not presse them upon us, because by practising them we could not but sinne, in that our consciences judge them unlawfull. If any of our weake Bretheren thinke, that he must and should abstaine from the eating of flesh upon some certaine day, though this thing bee in it selfe indifferent and not necessary, yet d saith Balduin, he who is thus perswaded in his conscience, if he should doe the contrarie sinneth.
Conscience then though erring, doeth ever binde in such sorte, that he who doeth against his conscience, sinneth against God. Which [Sect. III] is also the Doctrine of e Thomas. But without any more adoe, it is sufficiently confirmed from Scripture. For, was not their con∣science in an error, who thought they might not lawfully eate all sorts of meat? yet the Apostle sheweth, that their conscience, as er∣ring as it was, did so binde, that they were damned if they should eat such meate as they judged to be unclean. Rom. 14. 14. 23. The rea∣son wherefore an erring conscience bindeth in this kinde is, f quo∣niam agens &c. Because he who doeth any thing against his conscience, doeth it against the Will of God, though not materially and truely, yet formally and by way of interpretation, for somuch as that which conscience counselleth or pre∣scribeth, it counselleth it under the respect and account of the Will of God He who reproacheth some private man, taking him to be the King, is thought to have hurt not the private man, but the King himselfe. So he that contemneth his conscience, contemneth God himselfe, because that which conscience coun∣selleth or adviseth, is taken to be Gods will. If I goe with certaine men upon such a course, as I judge and esteeme to be a treasonable con∣spiracy against the King, (though it be not so indeed) would not his Majesty (if he knew so much) and might he not justly con∣demne me, as a wicked Traitour? But how much more will the King of Kings condemne me, if I practise the Ceremonies, which
I judge in my conscience to be contrary to the Will of God, and to robbe him of his royall prerogative?
com. in Rom. 14. 5.
Theol. cas cap. 2.
Enchir. class. 2. cap. 7.
Bald de consc. cas. lib. 1. cap. 8.
de conse. cas. lib. 1. cap. 7.
1•…•… 2•…•…. q. 19. art. 5.
Ames. de consc. lib. 1. cap. 4.