A09400:208
A discourse of conscience wherein is set down the nature, properties, and differences thereofA discourse of conscience wherein is set downe the nature, properties, and differences thereof
A discourse of conscience wherein is set down the nature, properties, and differences thereof: as also the way to get and keep good conscience.A discourse of conscience wherein is set downe the nature, properties, and differences thereof: as also the way to get and keepe good conscience.
Cambridge: printed by John Legate, 1596Cambridge: printed by Iohn Legate, 1596
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
The second We must suffer our selves lawfully to be limited and restrained in the over-much or over-common use of things indifferent. I say the over-common use, because it is not Gods will utterly and absolutely to bar us of the use of such things. Now the restrainers of our use are two, the first is the law of charity. For as charity gives place to piety, so Christian liberty in the use of outward things, gives place to charity. And the law of charity is, that we should not use things indifferent to the hurt or offence of our brother, 1. Cor. 8. 13.
The second We must suffer our selues lawfully to be limited and restrained in the ouer-much or ouer-common vse of things indifferent. I say the ouer-common vse, because it is not Gods will vtterly and absolutely to barre vs of the vse of such things. Now the restrainers of our vse are two, the first is the lawe of charitie. For as charitie giues place to pietie, so Christian libertie in the vse of outwarde things, giues place to charitie. And the law of charitie is, that we should not vse things indifferent to the hurt or offence of our brother, 1. Cor. 8. 13.
Question. Whether may a man use his liberty before such as are weak, and not yet persuaded of their liberty. Answer. Some are weak of simple ignorance, or because ⟨p. 105⟩they have been deceived by the abuse of long custom: and yet are willing to be reformed. And before such we must abstain, least by example we draw them to sin by giving occasion to them of doing that whereof they doubt. Again some are weak up•• affected ignorance or of malice, and in the presence of such we need not abstain. Upon this ground Paul who circumcised Timothy would not circumcise Titus.
Question. Whether may a man vse his libertie before such as are weake, and not yet perswaded of their libertie. Ansvver. Some are weake of simple ignorance, or because