A30579:370
Gospel-conversation
Gospel-conversation: wherein is showed, I. How the conversation of believers must be above what could be by the light of nature. II. Beyond those that lived under the law. III. And suitable to what truths the Gospel holds forth. By Jeremiah Burroughs, preacher of the Gospel to Stepney and Cripplegate, London. Being the third book published by Thomas Goodwin, William Greenhil, Sydrach Simpson, Philip Nigh, William Bridge, John Yates, William Adderly.Gospel-conversation: wherein is shewed, I. How the conversation of believers must be above what could be by the light of nature. II. Beyond those that lived under the law. III. And suitable to what truths the Gospel holds forth. By Jeremiah Burroughs, preacher of the Gospel to Stepney and Criplegate, London. Being the third book published by Thomas Goodwyn, William Greenhil, Sydrach Simpson, Philip Nye, William Bridge, John Yates, William Adderly.
London: printed by Peter Cole, 1650
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.
But 2ly in the one the Laws bind conscience, in the other they do not, they do not bind conscience any further than the nature of the thing that is required binds, except it be in case of scandal and contempt, so our Divines that have been the most orthodox have gone; that the Laws of men in the State they bind not conscience, that is, if a man should not do the thing that is required, he should in conscience be bound over to eternal death for not doing it, this is a very hard bondage, a cruel yoke: but thus, if the thing that is required be right and just, then the nature of the thing may bind conscience, for then there comes in a Law of God, if the thing be just and right that is required: or however, if I know nothing to the contrary but it may be just and right, I must not break the Laws of man ⟨p. 141⟩so as to give scandal, or in a way of contempt; but if it be privately, so as it be no scandal, nor no contempt, and the nature of the thing bind me not, then my conscience is not bound over as guilty of eternal death, if so be I do not every thing that man requires. But now the Laws of Christ they are such as bind conscience as they come from him, he is such a King that (I say) because they come from him and from his Will, though we see no reason in the matter of the thing, though they have nothing in the nature of the thing but merely the Will of Christ, it's enough to tie conscience, and to bind us even upon pain of eternal death to obedience.
But 2ly in the one the Laws bind conscience, in the other they do not, they do not bind conscience any further than the nature of the thing that is required binds, except it be in case of scandal and contempt, so our Divines that have been the most orthodox have gone; that the Laws of men in the State they bind not conscience, that is, if a man should not do the thing that is required, he should in conscience be bound over to eternal death for not doing it, this is a very hard bondage, a cruel yoke: but thus, if the thing that is required be right and just, then the nature of the thing may bind conscience, for then there comes in a Law of God, if the thing be just and right that is required: or however, if I know nothing to the contrary but it may be just and right, I must not break the Laws of man ⟨p. 141⟩so as to give scandal, or in a way of contempt; but if it be privatly, so as it be no scandal, nor no contempt, and the nature of the thing bind me not, then my conscience is not bound over as guilty of eternal death, if so be I do not every thing that man requires. But now the Laws of Christ they are such as bind conscience as they come from him, he is such a King that (I say) because they come from him and from his Will, though we see no reason in the matter of the thing, though they have nothing in the nature of the thing but meerly the Will of Christ, it's enough to tye conscience, and to bind us even upon pain of eternal death to obedience.