have walked in mine 〈◊〉 c. Prooue me O Lord and me me examine 〈◊〉 and my heart That the conscience can do this 〈◊〉 specially appeares in the conflict combat made by it against the deuill on this maner The deuill begins and disputes thus Thou O wretched man art a most grieuous sinner therefore thou art but a damned wretch The conscience answereth and saith I know that Christ hath made a satisfaction for my sinnes and freed me from damnation The deuill replyeth againe thus Though Christ haue freed thee from death by his death yet thou art quite barred from heauen because thou neuerr didâ—â—st fulfill the lawe The conscience answereth I knowe that Christ is my righteousnesse and hath fulfilled the lawe for me Thirdly the deuill replies and saith Christs benefites belong not to thee thou art but an hypocrite and wantest faith Now when a man is driuen to this straight it is neither wit nor learning nor fauour nor honour that can repulse this temptation but onely the poore conscience directed and sanctified by the spirit of God which boldly and constantly answereth I know that I beleeve And though it be the office of conscience 〈◊〉 it is once â—…d principally to excuse yet doth it also in part accuse When Dauid had â—…d the people his heart sâ—… him 2 Sam. 24. 10. Iob faith in his affliction that God 〈◊〉 write bitter things against him 〈◊〉 him possâ—sse the sâ—nnes of his youth Iob. 13. 26. The reason hereof is because the whole man and the very conscience is onely in part regenerate and therefore in some part remaines still corrupt Nâ—â—ther must it seeme strange that one and the â—ame conscience should both accuse and excuse because it doth it not in one and the same respâ—… Iâ— excuseth in that it assureth a man that his person standes righteous before God and that he hath an indeauour in the generall course of his life to please God it accuseth him for his particular slippes and for the wants that be in his good actions If any shall demaund why God doth not perfectly regenerate the conscience and cause it only to excuse the answere is this God doth it for the preventing of greater mischiefes When the Israelites came into the land of Canaan the Cananiâ—â—s were not at the first wholly displaced Why Moses rendreth the reason least wilde beasts come and inhabite some parts of the land that were dispeopled and more annoy them then the Cananites In like maner God renues the conscience but so as it shall still accuse when occasion serueth for the preuenting of many dangerous sinnes which like wild beastes would make hauock of the soule Thus much of good conscience Now followes euill conscience and it is so called partly because it is defiled and corrupted by originall sinne and partly because it is euill that is troublesome painfull in our sense feeling as all sorrows calamities miseries are which for this very cause also are called evils And though coÌ„science be thus termed euil yet hath it some respects of generall goodnes in â—s much as it is an instrument of the execution of diuine iustice because it seemes to accuse them before God which are iustly to be accused It hath spred it selfe ouer mankind as generally as originall sinne therfore it is to be found in all men that come of Adam by ordinary generation The property of it is with all the power it hath to accuse condemne therby to make a man afraid of the presence of God to cause him to flie froÌ„ God as from an enemy This the Lord signified when he said to AdaÌ„ Aâ—… where art thou When Peter saw some litle glimbring of the power and maiesty of God in the great draught of fish he fell on his knees and saide to Christ Lord goe from me for I am a sinfull man Euill conscience is either deade or Stirring Dead conscience is that which though it can do nothing but accuse yet commonly it lyeâ— quiet accusing litle or nothing at all The causes why conscience lyeth dead in all men either more or lesse are many I. Defect of reason or understanding in crased braines II. Violence and strength of affections which as a cloud do ouercast the mind c as a gulfe of water swallow up the iudgement and reason and therby hinder the conscience from accusing for when reason can not doe his part then conscience doth nothing For exaÌ„ple some one in his rage behaues himselfe like a mad man and willingly commits any mischiefe without controlment of conscience but when choller is down he begins to be ashamed and troubled in himselfe not alwaies by grace but euen by the force of his naturall conscience which when affection is calmed begins to stirre as appeareth in the example of Cain III. Ignorance of Gods will errors in iudgement cause the conscience to be quiet when it ought to accuse This we find by experience in the deaths of obstinate hercukes which suffer for their damnable opinions without checke of conscience Dead conscience hath two degrees The first is the slumbring or the benummed conscience the second is the feared conscience The benummed conscience is that which doth not accuse a man for any sinne vnlesse it be grieuous or capitall not alwaies for that but only in the time of some grievous sickenesse or calamity Iosephs brethren were not much troubled in conscience for their villany in selling their brother till afterwarde when they were afflicted with famine and distressed in Egypt Geues 42. 2. This is the conscience that commonly raignes in the hearts of drousie protestants of all carnall and lukewarme-gospellers and of such as are commonly tearmed ciuill honest men whose apparent integritie will not free them from guiltie consciences Such a conscience is to be taken heede of as being most dangerous It is like a wilde beast which so long as hee lyes a sleepe seemes very â—ame and gentle and hurtes no man but when he is rowzed he then awakes and flies in a mans face and offers to pull out his throate And so it is the manner of dead conscience to lye still and quiet euen through the course of a mans life and hereupon a man would thinke as most do that it were a good conscience indeed but wheÌ„ sicknesse or death approcheth it beeing awaked by the hande of God beginnes to stande up on his legges and shewes his fierce eyes and offers to rende out euen the very throate of the soule And heathen poets knowing this right well haue compared euill conscience to Furies pursuing men with firebrands The seared conscience is that which doeth not accuse for any sinne no not for great sinnes It is compared by Paul 1. Tim. 4. v. 2. to the parte of a mans body which is not onely berefe of sense life motion by the gangrene but also is burnt with a searing yron and therefore must needes
because conscience 〈◊〉 not say of them that they please God Esa. 29. 13. Mark 7. v. 7. Lastly wee learne here that igâ—orâ—nce of Gods will and word is a daungerous thing and makes the life of man to abound yea to flowe with a sea of offences against God Men commonly thinke that if they keepe themselues froÌ„ petiurie blasphemie murder theft whordome all is well with them but the truth is that so long as they liue in ignorance they want right and true direction of conscience out of Gods word and therfore there best actions are sinnes euen their eating and drinking their sleeping and waking their buying and selling their speach and silence yea their praying and seruing of God For they doe these actions either of custome or example or necessitie as beasts doe and not of faith because they know not Gods will touching things to be done or left vndone The consideration of this point should make euery man most carefull to seeke for knowledge of Gods word and daily to increase in it that he may in all his affaires haue Gods lawes to be the men of his counsell Psal. 119. 24. that 〈◊〉 may giue heede to them as to a light shining in a â—â—rke place 〈◊〉 Pet. 1. 19. that he may say with Pâ—â—er when Christ commanded him to lanch forth into the deepe and to cast forth his net Lord â—ve hâ—â—e ben allâ—ight ana haue catched nothing yet in thy word vvill I let dâ—vvne my â—â—t Luk 5. 5. CAP. III. Of the kindes of conscience and of conscience regenerate COnscience is either good or badde Good conscience is that which rightly according to Gods worde excuseth and comforteth For the excellence goodnes and dignitie of conscience standes not in accusing but in excusing And by doing any sinne whatsoeuer to giue an occasion to the conscience to â—…use or condemne is to wound it and to offend in Thus Paul saith that the Corinthians â—…ded the consciences of their 〈◊〉 〈◊〉 whâ—… they vsed their libertie as an â—ccasian of offence to them 1. Cor. 8. 9. 〈◊〉 Agaiâ—… he calleth a good conscience a conscience without offence that iâ— which hath no stoppe o◠〈◊〉 to hinder it from excusing Act. 24. 16. Good conscience is either good by 〈◊〉 or by regeneration Good by creation was the conscience of Adam which in the estate of innocencie did onely excuse could not accuâ—â— him for any thing though it may be an 〈◊〉 to accuse was not wanting 〈◊〉 afterward an occasion should be offered And hence we haue further direction to consider what a good conscience is namely such an one as by the order set downe in the creation exâ—…th onely without accuâ—… 〈◊〉 cuse is a defect in the 〈◊〉 following â—…ter the first creation Fee naâ—â—rally there is an agreement and harmony betweene the parts and the whole but if the conscience should naturally accuse there should be adâ—ssent and disagrâ—â—ment and diuision betweene the conscience and the man himselfe Regenerate conscience is that which bâ—eing corrupt by nature is renewed and purged by faith in the blood of Christ. For to the regenerating of the conscience there is required a conversion or chaunge because by 〈◊〉 all mens consciences since the fall are euill and none are good but by grace The instrument â—…ing to make this chaunge is faith Act. 15. 9. Faith purifieth the heart The mâ—…orious cause is the blood of Christ Hebr. 9. 14. How much more shal the blood of Christ c. purge your conscience froÌ„ dead works to sâ—rue the liuing God The propertie of regenerate conscience is twofold Christian 〈◊〉 Câ—ttentiâ— of saluation Because both these haue their place not in the outward man but in the 〈◊〉 and conscience Châ—istian libeâ—… 〈◊〉 spirituall and holy freedome purchased by Christ. I say it is spiâ—… first to put a difference bâ—…ne it and civill libertie which standes in outward and bodily freedomes and priuiledges secondly to confute the Iewes that looke for earthly libertie by Christ and the Anabaptists who imagine a freedome from all authoritie of magistrates in the kingdome of Christ. Againe I say it is an holy freedome to confute the 〈◊〉 who thinke that by the death of Christ they haue libertie to liue as they list Lastly I say that it is purchased by Christ to shew the author thereof Gal. 5. 1. Standfast iâ— the libertie vvhere with Christ hath made you free And to confute the Papists whose doctrine in effect is thus much that this libertie is prâ—…red indeede by Christ but is continued partly by Christ and partly by the man himselfe Christian libertie hath three parts The first is a freedome from the iustification of the morall lawe For he that is a member of Christ is not bound in conscience to bring the perfect righteousnes of the law in his owne person for his iustification before God Gal. 5. 1. with v. 3. Hence it followeth that he that is a Christian is likewise freed from the curse and condemnation of the law Rom. 8. 1. There is no condemnation to them that are in Christ. Gal. 3. 13. Christ hath redeemed vs from the curse of the law when he was made a curse for vs. By this first part of Christian libertie it appeares that there cannot be any iustification of a sinner by workes of grace before God For he that will be iustified but by one worke is debter to the vvhole lavv Gal. 3. 3. but no man that is a member of Christ is debter to the whole law for his libertie is to be free in that point therefore no man is iustified so much as by one worke The second part is freedome from the rigour of the law which exacteth perfect obedience and condemneth all imperfection Rom. 6. 14. Sinne hath no more dominion ouer yoâ— for ye are not vnder the law but vnder grace 1. Ioh. 5. 3. This is the loue of God that ye keepe his commandements and his commandements are not grieuous Hence it followeth that God will accept of our imperfect obedience if it be sincere yea he accepts the will desire and indeauour to obay for obedience it selfe Malach. 3. 17. And I vvill spare them as a man spareth his owne sonne that serueth him The third part is that the conscience is freed from the bond of the ceremoniall law Gal. 3. 25. But after that faith is come we are no more vnder a schoolemaster Eph. 2. 15. And hath broken the stoppe of the partition wall in abrogating through his flesh the lavv of commaundements vvhich standeth in ordinances Coloss. 2. 14. And hath put out the hand vvriting of ordinances vvhich vvas against vs. v. 16. Let no man therefore condemne you in meate and drinke or in respect of an holy day or of the new moone c. Hence it followeth that all Christians may freely without scruple of coÌ„science vse all things indifferent so be it the manner of vsing them be good And first when I say that all may
is supernaturall II. Presumption is in them that make no account of the ordinarie meanes of saluation This testimony comes by the reuerent and carefull hearing of Gods worde III. Presumption is in them that use not to call on the name of God but this testimony of conscience is ioyned with the spirite of adoption which is the spirite of prayer IV. Presumption is ioyned with loosenesse of life this testimony brings with it alwayes an happy change and alteration For hee which hath a good conscience hath also care to keepe good conscience in all things V. Presumption is without doubting wheras the testimony of conscience is mingled with manifold doubtings Mar. 9. 24. Luc. 17. 5. yea otherwhiles ouercharged with them Psal. 77. 7 8. VI. Presumption will giue a man the slippe in the time of sicknesse and in the houre of death and the testimony of good conscience stickes by him to the end and euen makes him say Lorde remember now how I haue vvalked before thee in truth and haue done that which is acceptable in thy sight Isai. 38. 1. The duties of conscience regenerate are two in special maner to giue testimony to excuse The speciall thing of which conscience giues testimony is that wee are the children of God predestinate to life euerlasting And that 〈◊〉 peares by these reasons I. Rom. 8. 16. The 〈◊〉 of God witnesseth togither with our spirit that wee are the sonnes of God Now the spirit of man here mentioned is the mind or conscience renued sanctified To this purpose saith Iohn He that beleeueth hath a witnes in himselfe 1. Ioh. 5. 10. II. That which gods spirit doth â—…y to the conscience the coÌ„science can again testifie to vs but Gods spirit doth â—â—sâ—â—â—y to the coÌ„scieÌ„ce of a man regenerate that he is the child of God 1. Cor. 2. 12. Therefore the conscience also doth the same III. Hee which is iustified hath peace of conscience Rom. 5. v. 1. Now there can be no peace in conscience till it tell the man which is iustified that he is indeed iustified IV. That which the conscience may know certenly it may testifie but conscience may know certenly without revelation the mans election and adoption as I haue before prooued therefore it is able to giue testimony of these Againe the regenerate conscience giueth testimony of a certaine kinde of righteousnesse being an unseperable companion thereof and for this cause it is called of some the righteousnesse of a good conscience Now this righteousnesse is nothing â—ls but unfained earnest and constant purpose with endeauour answerable therto not to sinne in any thing but in all things whatsoeuer to please God and doe his wil. Heb. 13. 18. Pray for vs for vvee are assured that vve haue good conscience in all thinges deâ—â—â—ing to live honestly 2. Cor. 1. 12. Our reioycing is this the testimony of our conscience that in sâ—…licitie and godly pâ—renesse and not in fâ—eshly wisdome vvee haue bad â—â—r conversation in the worlde 1. Cor. 4. 4. I know nothing by my selfe Isai. 38. 2. Lord remember noâ— how I haue walked beforâ— thee with an vpright heart and haue done that which is acceptable in thy sight I adde this clause in all things because that obedience which is the signe or fruite of good conscience of which also it giues testimonie is generall shewing it selfe in all and euery commandement of God Philosophers haue saide that Iustice is universull because he which hath it hath all vertues But it is more truely saide of this christiaÌ„ righteousnes oâ— new obedience that it is vniuersall and that he which can performe true obedience in one commandement can doe the same in all Actcs 23. 1. Men and brethren I haue in all good conscience seâ—…d God till this day Psal. 119. 6. Then shall I not be confounded when I shall haue respect to all thy commâ—â—â—dements Act. 24. 16. In the meane season I endeavour my selfe or take pains to have a conscience without offence towards God and â—â—â—â—â—des men This shewes that there is a great number of men professing the Gospell that want good conscience For though they shewe themselues very forwarde and willing to obey God in many things yet in some one thing or other they will follow the swinge of their owne wills Many are diligent to frequeâ— the place of gods worship to heate the word preached with liking to receiue the sacraments at times appointed to approoue of any good thing all this is very comendable yet these men ofred when they depart home from the congregation say in effect on this manner Religion stay thou here 〈◊〉 the Church doâ—â— till the next Sabbaâ—h For if 〈◊〉 looke into their priuaâ—â— conuersations the gouernment of their families or their dâ—â—lings in their particular callings we shall with greâ—â—e 〈◊〉 much disorder and litle conscience It is a common practise of sick men when they make 〈◊〉 willes on their death beds in the very first place to commend their bodies to the graue and their soules to God that gaue them in hope of a better resurrection and all this is well done but afterward they bâ—queath their goods gotten by fraud oppression and forged caâ—illation to their owne friends children without making any recompence or satisfaction But alas this should not be so for obedience that goes with good conscience must be performed to all gods commandements without exception and if if it be done but to some alone it is but counterfeit obedâ—â—ce he that is guilty in one is guilty in all As regenerate conscience giues testimony of our new obedience so it doeth also by certaine sweet motioÌ„s stirr men forward to perform the same Psal. 16. 7. my reines that is the mind and conscience inlightned by the spirit of god teach me in the night season Isai. 30 22. And thiâ—â—â—â—res shall heare a â—â—â—d behind thâ—â— saying This is the way walk ye 〈◊〉 it when thou 〈◊〉 to the right hand 〈◊〉 thou tâ—rnest to the leâ—t Now this word is not only the voice of â—â—sâ—ors teachen in the open ministery but also the voice of râ—…ed conscience inwardly by many secret â—â—gitations sâ—ibbâ—â—â— them that are about to sinne A christian maÌ„ is not only a priest a prophet but also a spirituall king euen in this life and the Lord in mercy hath vouchsafed him this honor that his conscience â—…ed within him shall be his solliâ—…r to put him in mind of all his 〈◊〉 and duties which hee is to perâ—… to God yea it is the controller to see all things kept in order in the heart which is the 〈◊〉 and habitation of the holy ghost The second office of conscience â—â—generate is to excuse that is to â—…eare defend a man euen before God against all his enemies both bodily and ghostly Psal. 7. 8. Iudge thou 〈◊〉 O Lord according to my righteousnes according to mine iâ—…ie in me Again 26. 1 2. Iudge me O Lord for I
not see what is in the heart of man It remaines therefore that there is a spirituall substance most wise most holy most mighty that sees a I things to whom conscience beares record and that is God himselfe Let Atheists barke against this as long as they will they haue that in them which will convince them of the truth of the godhead will they nill they either in life or death Secondly we learne that God doth watch ouer all men by a speciall prouidence The master of a prison is knowen by this to haue care ouer his prisoners if hee send keepers with them to watch them and to bring them home againe in time convenient and so Gods care to man is manifest in this that when he created man and placed him in the worlde he gaue him conscience to be his keeper to follow him alwaies at the heeles to dogge him as we say to pry into his actions to beare witnesse of them all Thirdly hence we may obserue Gods goodnesse and loue to man If he do any thing amisse he sets his conscience first of all to tell him of it secâ—edy if then he amende God forgives it if not then afterward conscience must openly accuse him for it at the barre of Gods iudgement before all the saints and angels in heauen The second worke of conscience is to giue iudgement of things done To giue iudgemeÌ„t is to determine that a thing is well done or ill done Herein conscience is like to a Iudge that holdeth an assize and takes notice of inditements and causeth the most notorious malefactour that is to hold up his hand at the barre of his iudgement Nay it is as it were a little god sitting in the middle of mens hearts arraigning them in this life as they shall be arraigned for their offences at the tribunall seate of the euerliuing god in the day of iudgement Wherfore the temporary iudgement that is giuen by the conscience is nothing els but a beginning or a fore-â—unner of the last iudgement Hence we are admonished to take special heed that nothing past lie heavy upon vs that we charge not our coÌ„sciences in time to come with any matter For if our conscience accuse us god will much more condemne vs saith S. Iohn 1. Ioâ— 3. 18. because he seeth all our actions more clearely and iudgeth them more seuerely then conscience can It shall be good therfore for all men to labour that they may say with Paul 2. Cor. 4. I knovv nothing by my selfe that they â—ay stand before God without blame for euer Hâ—â—st we must consider two things first the câ—â—se that makes conscience giue iudgement secondly the manner how The câ—use is the Binder of the conscience The Binder is that thing whatsoeuer which hath power authority ouer conscience to order it To bind is to vrge cause and constraine it in euery action either to accuse for sinne or to excuse for well doing or to say this may be done or it may not be done Conscience is said to be bound as it is considered a part by it selfe from the binding power of gods coÌ„mandement For then it hath liberty is not bound either to accuse or excuse but is apt to do either of them indifferently but when the binding power is set once ouer the coÌ„scieÌ„ce theÌ„ in euery actioÌ„ it must needs either accuse or excuse eueÌ„ as a man in a city or town hauing his liberty may go vp down or not go where when he will but if his body be attached by the magistrate imprisoned theÌ„ his former liberty is restrained he can go up and downe but within the prison or some other allowed place The binder of conscience is either proper or improper Proper is that thing which hath absolute and soueraigne power in it selfe to bind the conscience And that is the worde of God writteÌ„ in the books of the old new TestameÌ„â— Reason I. He which is the Lord of 〈◊〉 by his word and lawes bindes conâ—… but God is the only Lorde of conscience becâ—â—se he once created it and he alone gouerâ—… 〈◊〉 none but he knowes it Therfore his word and lawes only bind conscience properly II. 〈◊〉 which hath power to sâ—â—e or destroy the 〈◊〉 for the keeping or breaking of his lawes â—ath absolute power to bind the soul and consâ—â—ence by the same lawes but the first is true of God alone Iam. 3. 12. There is 〈◊〉 lawgiver which is able to save and destroy Isaâ— 33. 22. The Lorde is our Iudge the Lord is our lavvginer the Lorde is our King and he will save vs. Therefore the worde of God alone by an absolute and soueraigne power binds conscience Because this point is cleare of it selfe further proofe is needlesse HeÌ„ce we are taught sundry points of instruction I. Such as are ignoraÌ„t amoÌ„g us must labor to get knowledge of gods worde because it binds coÌ„science Neither wil the plea of ignoraÌ„â—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 wheÌ„ 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 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 enterâ—…se or take in hand we must first search whether God giue vs liberty in conscience and warraâ—â— to do it For if we do otherwise conscience 〈◊〉 boâ—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 iâ— 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 Lords table vnles it be at Easter Like silly wretches they neither see nor feele the constraining power that gods word hath in their coÌ„sciences Gods word is either Law or Gospel The law is a part of Gods word of things to be done oâ— to be left vndone And it is threefoldâ— morall iudiciall ceremoniall Morall law concernes
makes many in these daies to doe the like as appeareth by the declarations of such as haue bene presented when they were about to hang or drowne them selues or to cutt their owne throats The last is a perturbation or disquieâ—â—es of the whole man wherby all the powers faculties of the whole man are forth of order Isa. 57. 20. The wicked are like the raging of the sea that 〈◊〉 test vvhose vvaters cast vp â—…ire and â—…rt Thus much of the two first actions of conscience which are to accuse and condemne the sâ—cond followeth to excuse and absolue To excuse is an action of the conscience giuing iudgement that the thing is well done To absolue is an action of the conscience giuing iudgement that a man is free or cleare froÌ„ fault and so from punishment From these two actions arise some special affections I. boldâ—es and confidence Prov. 28. 1. The righteous are bold as a lyon II. ioy and reioycing 2. Cor. 1. 12. Our reioycing is the testiâ—…nie of my conscience that in all simplicitie and godly pureâ—es I haue had my conuer sation in the world Hence it is said that a good conscience is a continuall feast Hitheâ—to I haue spoken how conscience giues iudgement of things done and past now followeth her iudgement of things to be done Conscience giues iudgement of things to come by foretelling and as it were saying inwardly in the heart that the thing may be well done or ill done Of this kinde of iudgement euery man may haue experience in him selfe when he is about to enterprise any busines either good or badde By this we may see the goodnes of God to all men If a man beeing to make an vnknowne iourney should finde one that would goe with him and shew him the way with al the turnings thereof he could not but take it for a great point of curtosie Wee are pilgrimes in this world our life is our iourney God also hath appointed our conscience to be our companion and guide to shew vs what course we may take and what we may not And here it must be noted that in all things to be done conscience is of great force beares a great stroke For This is the beginning of a good vvorke that the conscience first of all give her iudgement truely that the thing may be done and is acceptable to God Rom. 14. 23. Whatsoeuer is not of faith that is whatsoeuer is not done of a settled perswasion in iudgement and conscience out of Gods word howsoeuer men iudge of it is sinne Againe God regardes not the outward pompe of the action or the doer but obedience and especially the obedience of the heart therefore vnlesse the conscience first of all approoue the thing to be good and agreeable to Gods will it can be nothing else but a sinne And he that shall doe a thing because it is good in his owne eyes not knowing that God doeth allow of it preferres him-selfe before God and disobaies him as the seruant that in his masters house will not doe his masters will but his owne will From this former rule arise three other the first What soeuer is done vvith a doubting conseâ—â—â—e is a sâ—…e For example some beleeuers in the Primitive Church held that still after the ascensâ—on of Christ there remained a difference betweene meate and meate and therefore it was a scruple to them to eate of sundrie kinde of meates â—ow put the case by example they are drawne on to eate swines flesh or some other thing which they thinke is forbidden and there 〈◊〉 no question but in so doing they haue sinned as Paul prooueth Rom. 14. v. 14. I knovv and 〈◊〉 persvvaded through the Lord Iesus that there is nothing vncleane of it selfe but vnto him that iudgeth any thing vncleane it is vncleane and v. 23. He that doubteth is condemned if he eate because he eateth not of faith The second What soeuer thing is done vvith an erroneous conscience is a sinne For example in the primitiue Church diuers of the Gentiles helde this errour that fornication was a thing indifferent and therfore â—onscience told them that they might doe iâ— and yet neuerthelesse fornication in them was a sinneâ— becausâ— conscience erred in her iudgement And euill râ—maines euill though conscience â—â—y the contrarie a thousand times The third What soeuer is done against conscience though it erre be deceiued it sinne in the dâ—er Example An Anabaptist holding it vtterly vnlawfull to sweare is brought before a magistrate and vrged either through feare or so 〈◊〉 cause takes an oath that against his oâ—ne conscience now the question is whether he hath sinned or no. Ans. He hath indeed sinned not so much because he hath taken an oath for that is the ordinance of God but because he hath taken an oath in a bad manner that is against his conscience and therefore not in faith Thus it is manifest that consciâ—nce beares a great stroke in all things that are to be saide or done And hereby we are aduertised of many things First if a thing done without good direction of coÌ„science be a sinne then much more that which is done without direction of Gods word is a flatte sinne for without direction of Gods word conscience can giue no good direction And if God will holde that for a sinne which is done without direction of his word then no doubt Gods word ministers sufficient direction for all actions whatsoeuer so as if a man be to put but a bit of bread in his mouth it can so farre forth direct him that in doiâ—g of it he shall be able to please God If this were â—ot true mans ease were most miserable For then we should sinne in manifold actions and that without remedie And here by the Word I meane nothing but the Scriptures of the olde and new Testament which containe in themselues sufficient direction for all â—ctions As for the law of nature though it afâ—oard in deede some direction yet is it corrupt imperfect vncerten and whatsoeuer is right and good therin is contained in the writteÌ„ word of God And as for the best vnwritteÌ„ traditions let al the Papists in the world answer if they caÌ„ how I may in coÌ„science be perswaded that they are the word of God If they say that the auncient fathers of the primitive Church auouch in their writings that they are Apostolicall traditions I answer againe how 〈◊〉 I know and be certen in conscience that the fathers subiect to errour in saying so haue not erred Againe we learne hence that a good intention is not sufficient to make a good worke vnlesse withall conscience can giue iudgement that God doth approoue the action This shewes the ignorance of our people that when 〈◊〉 〈◊〉 their dealings they runne vpon a good meaning then alwaies they thinke they doe well and please God Thirdly hence it appeares that all thingâ— deuised by man for the worship of God â—re fiarre sinnes
of the reward of their perseverance yet they are founde to be vncerten of the perseverance it selfe for vvhat man can knovve that hee shall persevere in the practise and increase of righteousnesse vnto the end except he be assured of it by some revelation IV. Some places must be understoode of experimentall certenty when the euent is accomplished Hieronym booke 2. against Pelagians Callâ—o man blessed before his eâ—de for as long as vvee live here vve are in the fight and as long as vvee are in the fight vve haâ—â— no 〈◊〉 victory V. Some places speakes of the uncertenty of other mens salâ—â—â—tion which we grant The authour of the booke de vâ—◠〈◊〉 Gâ—… 〈◊〉 clast saith we caâ— prâ—…ce of 〈◊〉 〈◊〉 before his end that hee shall be in the glory of the 〈◊〉 August lib. 〈◊〉 Per sever c. 13. Men are not vvâ—… any 〈◊〉 asseveration to 〈◊〉 that 〈◊〉 〈◊〉 〈◊〉 this calling VI. Some speake of that 〈◊〉 which comes by reuelation without the worde Greg. lib. 6. 〈◊〉 2â— 10 Gregoria Whereas you adde in your epistles that you will be earnest with me till I write that it hath bene made knowen unto me that your sâ—â—nes are forgiven you haue required a hard and unprofitable thing Harde because I am unvvorthy to vvhome a revelation should be made Vnprofitable because you must not be made secure touching your sinnes vnlesse it be in the last day of your life for then you should not be able to bewaile the same sinnes VII Some places denie unto man that certentie which is proper to God which is to discerne in himselfe all things to come plainly as they shal come to passe without helpe of testimonies and outward signes Bernard serm 1. de Septuages Who can say I am of the elect I am of the predestinate to life certenly we haue none as yet but the affiance of our hope comforteth vs. Conferre these wordes with those that follow For this cause certaine signes and manifest tokens of salvation are given that it may be a thing out of doubt that he is in the number of the elect in vvhome these signes are Thus I haue in some part made manifest that an unfallible certenty of pardon of sinne and life euerlasting is the property of euery renued conscience Now therefore I will proceede further to consider how this certenty is caused and imprinted in the conscience The principall agent and beginner thereof is the Holy ghost in lightning the minde and conscience with spirituall and diuine light and the instrument in this action is the ministery of the gospell wherby the worde of life is applyed in the name of God to the person of euery hearer And this certentie is by little and little conceiued in a forme of reasoning or practicall syllogisme framed in the mind by the holy ghost on this manner Euery one that beleeues is the child of God But I â—â—e beleeve Therefore I am the child of God The proposition is made by the minister of the worde in the publike congregation and it is nothing else but the promise of eternall life applyed to the particular hearer The second part or the assumption is the voice of conscience regenerate or the voice of Gods spirite in the same Now Papistes write and auouch that the assumption is false but the reasons which they use to prooue the same are of small moment First they alledge that many are deceiued in their perswasions thinking they haue that which they haue not I answere againe that many doe falsely presume of Gods mercy and imagine they haue that faith which they haue not and in all such the assumption is false yet in all them that are chosen to saluation and truely called it is vnfallibly true For such as haue receiued the gift of true faith haue also another gift of discerning whereby they see and know their owne faith It is further obiected that Ieremy saieth 17. 9. The heart is deceitfull and vvicked above all things vvho can knovve it But the intent of this place is onely to shew that no man can search his heart to the very bottome to see all and euery want infirmitie and wicked inclination that is therein For originall sinne wherewith the heart of man is tainted is a pronenesse or disposition to all the sinnes that are or may be And though men can not discerue all their sinnes yet many of them are certenly knowen why may not then many of the graces of God be certenly known specially those which be of the principall as faith sanctification repentance Againe it is alledged that Peter beleeued that he was able to lay downe his life for Christs sake and yet indeede was not as the euent declared for when the time came he denyed Christ. Ansvv. Peter at this time was but weake in faith and hee was much carried away with a confidence of his owne strength which made him speake these wordes of presumption and though he failed in this one particular action yet failed hee not in the principall that is in the perswasion of the pardon of his owne sinnes and of life euerlasting In a word it is certen that many perswade them-selues of Gods mercy and yet are deceiued neuerthelesse all such as doe truly beleeue are not deceiued The holy ghost making them to see that in themselues which by nature they can not discerne as Paul signified when he said I speake the truth I lie not my conscience bearing me witnesse by the Holy Ghost Rom. 9. v. 1. Againe the same testimony is giuen otherwise thus Euery childe of God hath the pardon of his sinnes saith Gods word But I am Gods child and therefore have the pardon of my sinnes saith the renewed conscience by the direction of Gods spirit Rom. 8. 16. Gal. 4. 6. After that this testimony is once begun it is confirmed by the same meanes as also by prayer and the sacraments Now it may be demanded how a bodily element as bread wine water should be able to confirme a perswasion of our adoption that is in the conscience Ansvv. The element in the sacrament is an outwarde seale or instrument to confirme faith not as a medicine restores and confirmes health whether we thinke on it or not whether we sleepe or wake and that by his owne inherent vertue but by reasoning in syllogisme made by the good conscience the 〈◊〉 thereof beeing the outwarde signe in the sacrament By means of which syllogisme the Holy Ghost mooues and stirres the mind yea cherisheth and increaseth faith on this manner Hee which vseth the elements aright shall receive the promises But I do or I haue used the elements aright Therefore I shall receive the promises Whereas presumption and the illusion of Satan will as well tell a man that he is the childe of God as the true testimony of regenerate conscience the way to put difference betwene them is this I. Presumption is naturall and from the very wombe but this testimony of conscience