Hence we are taught sundry points of instruction. I. Such as are ignorant among us must labour to get knowledge of gods word, because it binds conscience. Neither will the plea of ignorā •e serve for excuse: because whether we know gods laws or know them not, they still bind us. And we are bound not only to do them, but when we know them not, we are further bound not to be ignorant of them, but to seek to know them. If we had no more sins our ignorance were sufficient ⟨p. 13⟩to condemn us. II. Gods word is to be obeyed though we should offend all men, yea loose all mens favour, and suffer the greatest damage that may be, even the loss of our lives. And the reason is at hand▪ because gods word hath this prerogative to bridle, bind, & restrain the conscience. III. Whatsoever we enter•se or take in hand, we must first search whether God give us liberty in conscience and warra•• to do it. For if we do otherwise, conscience […] bo•nd▪ presently to charge us of sin before god. Lastly we do here see how dangerous the case is of all time-servers that will live as they list and be of no certain religion till differences and dissentions therein be ended, and they have the determination of a general counsel: for whether these things come to pass or no, certain i• is that they are bound in conscience to receive and believe the ancient, Prophetical, and Apostolical doctrine touching the true worship of god and the way to […] everlasting, which is the true religion. The same is to be said of all drowsy protestants and lukewarm-gospellers that use religion not with that care and conscience they ought, but only then and so far forth as it serves for their turns, commonly neglecting or despising the assemblies where the word is preached: and seldom frequenting the ⟨p. 14⟩Lords table unless it be at Easter. Like silly wretches they neither see nor feel the constraining power that gods word hath in their consciences.
Hēce we are taught sundry points of instruction. I. Such as are ignorāt amōg us must labor to get knowledge of gods worde, because it binds cōscience. Neither wil the plea of ignorā •e serue for excuse: because whether we know gods laws or know them not, they stil bind us. And we are bound not only to do them, but whē we know them not, we are further bound not to be ignorant of them, but to seeke to know them. If we had no more sinnes our ignorance were sufficient ⟨p. 13⟩to condemne vs. II. Gods word is to be obeyed though we should offend all men, yea loose all mens fauour, and suffer the greatest domage that may be, euen the losse of our liues. And the reason is at hand▪ because gods worde hath this prerogatiue to bridle, bind, & restraine the conscience. III. Whatsoeuer we enter•se or take in hand, we must first search whether God giue vs liberty in conscience and warra•• to do it. For if we do otherwise, conscience 〈…〉 bo•nd▪ presently to charge vs of sinne before god. Lastly we do here see how dangerous the case is of all time-seruers that will liue as they list and be of no certen religion till differences and dissentions therein be ended, and they haue the determination of a generall counsell: for whether these things come to passe or no, certen i• is that they are bound in conscience to receiue and beleeue the ancient, Propheticall, and Apostolicall doctrine touching the true worship of god and the way to 〈…〉 euerlasting, which is the true religion. The same is to be said of all drowsie protestants and lukewarme-gospellers that use religion not with that care and conscience they ought, but only then and so far forth as it serues for their turnes, commonly neglecting or despising the assemblies where the word is preached: and seldome frequenting the ⟨p. 14⟩Lords table vnles it be at Easter. Like silly wretches they neither see nor feele the constraining power that gods word hath in their cōsciences.
