III.1 An erring Conscience nis that which judgeth otherwise then the thing is. Conscience is sometimes deceived through ignorance oof what is right, by apprehending a false rule for a true, an error for the will of God: Sometimes through ignorance of the fact, by misapplying a right rule to a wrong action; Conscience evil informed t•kes humane traditions and false doctrines, proposed under the show of divine authority to be the will of God; a famous instance you have of this in Jeroboam's pcase, he fears that if the people should go up to sacrifice at Jerusalem, then he should lose his kingdom, this puts him upon enquiry, whether there should not be a double Sanctuary, as well as a double Kingdom: ⟨p. 12⟩hereupon a Council is called, flattering Prophets come, they have dreams and visions, worthy of their affections, suitable to their purpose: A decree is made q.d. 'tis sufficient that you have hitherto gone up to Jerusalem, now behold your Gods, these calves are like the cherubims of the Sanctuary, which are as ministering Spirits before the face of God (that these calves had the shape of the Cherubims, you may gather by comparing of Scriptures, that which is called the face of anq Ox in one place, is called the face of ar Cherub in the other.) This seems to the people a satisfying warrant for them readilys to follow the Kings commandment. I might add another instance of the good old Prophet, who was plausibly seduced to his bodilyt destruction. Now 'tis a great question (among the Papists especially) whether, and how far an erring Conscience binds? One of their most learned Casuists that I meet with, peremptorily determines that the law of an erring Conscience is not dispensable byu God himself: Othersw, that 'tis good to follow an erring Conscience, when it hath the credit of a good Conscience, and is agreeable to reason. Others xthat a right, and an erroneous Conscience both bind, though in a different respect, a right Conscience as it is conformable to the Law of God, an erring Conscience as it is thought to be the Law of God, a right Conscience binds simply, an erroneous upon a supposition. Some distinguish ignorance intoy vincible, and invincible, and say, that when an erroneous Conscience through invincible ignorance judgeth that to be honest which is not so, yet that judgement is the next rule which the will is to follow.
III.1 An erring Conscience nis that which judgeth otherwise then the thing is. Conscience is sometimes deceived through ignorance oof what is right, by apprehending a false rule for a true, an errour for the will of God: Sometimes through ignorance of the fact, by misapplying a right rule to a wrong action; Conscience evill informed t•kes humane traditions and false doctrines, proposed under the shew of divine authority to be the will of God; a famous instance you have of this in Jeroboams pcase, he fears that if the people should go up to sacrifice at Jerusalem, then he should lose his kingdom, this puts him upon enquiry, whether there should not be a double Sanctuary, as well as a double Kingdom: ⟨p. 12⟩hereupon a Council is called, flattering Prophets come, they have dreams and visions, worthy of their affections, suitable to their purpose: A decree is made q.d. 'tis sufficient that you have hitherto gon up to Jerusalem, now behold your Gods, these calves are like the cherubims of the Sanctuary, which are as ministring Spirits before the face of God (that these calves had the shape of the Cherubims, you may gather by comparing of Scriptures, that which is called the face of anq Oxe in one place, is called the face of ar Cherub in the other.) This seems to the people a satisfying warrant for them readilys to follow the Kings commandment. I might add another instance of the good old Prophet, who was plausibly seduced to his bodilyt destruction. Now 'tis a great question (among the Papists especially) whether, and how far an erring Conscience binds? One of their most learned Casuists that I meete with, peremptorily determines that the law of an erring Conscience is not dispensable byu God himself: Others
- 1The Erring Conscience.
- nAmes. de cons l. 1. c. 4. p. 8
- oDickson Therap. Sac. l 1 c. 1. p. 3. §. 8.
- pBegins. Prax cath. dissert. 3. p. 244. § 27.Be•gins. Prax cath. dissert. 3. p. 244. § 27.
- qEzek. 1.10.
- rEzek. 10.14. & Ezek. 1.7.
- sHos. 5.11.
- t1 Kings 3.8 18, 19, 2•, 26.
- uNe quidem à Deo, multo min•• ab homine. Bresser de Consc l. 5. c. 22. p. 555. § 212.
- w— Ut igitur bonum sit agere secundum Conscientiam errantem voluntariè & vitiosè, oportet existimationem Conscientiae bonam esse, & c•a recta ratione congrisentē, Azorius Moal. Instit. l. 2. p. 104.— Ʋt igitur bonum sit agere secundum Conscientiam errantem voluntariè & vitiosè, oportet existimationem Conscientiae bonam esse, & c•a recta ratione congrisentē, Azorius Moal. Instit. l. 2. p. 104.
- xSayrus Clav. Reg. l. 1. c. 4. p. 8 § 13.
- yQuando Conscientia erronea & invincibili ignorantia judicat all qu•d honestum esse, quod honestum non est, tunc actus voluntatis, qui conformis est tali judicio, b•nus & honestus est, etiamsi contingat objectum esse urpe, ita passim Theologi; & probatur, quia tunc est conformis suae regulae, nam illud judicium est proxim a regula quam sequi debet vluntas. Becan. T 1. Theol. Schol. pt. 2. Tract. 1. c. 4. q. 7 p. 219.
