Numb. II. APPENDIX. 4ZS to or conftitutingof: Duty ; and I told you, that die íntpoffibility that Lay on them of right entering was vicious, or through their ownSid; and Gird dori nor caufe Men to Sin. I told you airo, that this erring Confcience might neceffitate them to fin, that is, enm are them, that they thalf fn whether theydo or not do but it can never warrant them in obeying ir. This was the',Serìfe of my Speech, though not the Words. To explain which, 1 defhe you tooh(erve, that bossism eft ex caufe idtegria, at lean 7üüctl Species, if not garood Gra/ua. Sa that God `reguireth to virtuous Action which Shall be properly and plenarily Moral, ä. e.. ` volúntary, I. That itbe made dueby bliown Precept or law. z '£hat'ít be ap -. e preheaded fuch by the listelle&, and fo Iry the Will e etiedd, and elidre as filch - a So that where Confciencetakes that to be Duty which is none, it hakrtut' o'ci- ` um apparent, 6-- non verum ; it catchetha Shadow, apíifehend hg a E my which is c no Duty; fo there may be interpretative a kind of formal R aGn of Ohs. diente in theWill (the Guided faculty) inthat it did will that which w prt- fenced to it as due, but there. wants the Matter and the Form nfC f d'?t?ce quoad bominem, who is intelligent alto : yea, hereyou nidfJ t3iüS'godht between Ignorance culpable, (and fuperahle) and inculpable t. For when the Jgne ance is culpable,it cannot be fail that the guilty Will loth properly obedere,bec4ufe it w s a caufe of its ownmif -leading by the intetleet And in ourCafe, that gnnranNe' is always culpable. I do wonder, Ergo, that you Ihould fay, (and lay all on that Mi- flake) that Can erroneous Confcience bindsas ftrongly as a found]. for'ths Pbliggti- `onof ConfcienceisfubordinatetoGod's Preceptive Obligation. God makes Du ` ty, andConfcience doth but apprehend Duty : So that an erring Confcience can- ` notmake,Duty entirelyand materially : We mull not make a God of an erring ` Confcience, much lefscan it make that no Sin, which God hath madeSin ;'- yea, ` make that Duty, which God made Sin. God's Precepts lye thus : [e. Thou. fhalt not runbefore.thou art fens] This.lato.the.whole Mani and. no Error of Manscan repeal it. Then [a. TheWiltmull follow the right guiding Intelle&.] This is natural, and excufeth not die following ofan erring Judgment. Then ` [ ;. That the Will follow the pia&ical Intelleet whether right.or wrong] that is ` no Precept, but the Nature of the Soul in its aeting, becaufe that Will is youn- g tentia ceca, nonnata, ad intelligendum, fed ad volendum vet nolendum intelletlum : So that it is a melt intollerable thing to grant that Matis Erret can' make Duty no ` Duty, or Sin no Sin. If Man mutt will bosuns apprehenfam, he may neceflitate ` himfeif to fin in his choice, by mifapprehending ; betaufe then, though Bonam ` be í1i11 Barium, yet it is apprehenfum feb Ratiope mall, dr è contrei, and fo one ofthe twoNeceffaries to right Willing is wanting; but apprehending malum tohe bonum ` dotti not make it fo; and Ergo, then the greater Neceffaryis wantingto the erring Con(cience, viz. God's Conflitution : So that whether you fay as Durandur, that `Canfeientia errant Ligar at can obligat, or whether you fay, as others; that ligare and ` obligate are all one ; yet ßi11 thecafe is plain,. that [an erring Confciencemay en- tangle us in Sin, whether weobey or not obey it; butit cannot free us from Sin or from Duty, except where the café is fuch that God's Law bath made one and' the fame thing to be fin or no fin, according toMens Knowledge or ignorance; which neverfalls out but when the Ignorance is inculpable, which is never in our ` Cafe.] Evenwhile the Perfon erreth, he lyeth under a double Obligation : e. Todo the Duty, or avoid the Sin. 2. To judge rightly of Sin and Duty, and apprehend them as they are ; and fo to lay down his Error: So that all your Words import but this; [An erring Man cannot choofe buterr; or, cannot over. ` corn it :3 But not [he is, ergo, innocent :] For it is his own Fault that brought ` him to it, and continueth tins in it. He that is accuftomed to do evil; is notin- ` nocent, becauf he can no more learn to do well, than a Blackamore can ` change his Skin, &e. a. This Anfwerof yours Teems again tome, to be incontinentwith your pro. felled Convi&ion. For if you do indeed think e. That in cafe of neceffity the `Sitcceffion is not neceffary. a. And that nothing is more evident than that ` thefe Men have fuels Necefity :] then you mutt think that theft Men are lawful' Mini-tiers ; which I know you donix. Where the Flawis, and what Linkof this Chain you will break, I cannot tell. ;ï And when you fay, that (the Papifls may fay as eafily to us, as we to the. Seetarie , that is is our Error, &e. (and fo the Epifcopal Party) that wewill nor `take Orders from'them. i I reply, They may fày it as eafily, but if aa' truly, they ` conclude us under Guilt,and carry the Cause: Twenty Partiesmay fay theyarts all in the right, doth it follow that they are all fo,, becanfethey make thefame Pro fence a
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