at the last day And therefore by this so large an Epistle Right worshipfull you may see how it is not onely fit but very necessarie also to be acquainted with Conscience which in most is without all authority to bind them to the good behauior so loosely so licentiously do most men liue But blessed be God that you haue better learned Christ and haue felt the commanding power of the word and the comfort of a good Conscience by shewing your selues Patternes to that your wel reformed Family In which true pietie is attended vpon with loue vnfaigned one towards another and your profession adorned with workes of charitie abroad Your frequent reading of holy Scriptures I well know affords you examples not a few of holie duties but you want not a rare president at home that most honorable Ladie Marchionesse your noble Mother Whose singular humility great bountie desire to please God loue to his word in the powerfull plainnesse thereof and performance of good duties are much to be admired especially in so great a Personage in one so verie aged full of daies in one so long brought vp in her former yeares in the most eminent place of royall seruice vnder that famous Queene Elizabeth I hope I need not to stirre your readie minds to a thankfull acknowledging to God of this and other his mercies nor to excite you to striue for the euerlasting hope of blessednesse seeing that your iustifying Conscience accompanying your iustifying faith as I am perswaded giueth you good assurance in your waies of well doing For your happie continuance wherein I am bold in this ample manner to present vnto your courteous acceptance the excellencie of Conscience and to commend the same to your Christian meditations And so I humblie take leaue in my heartie prayers commending that right Honourable Lady with your worthy Selues beloued Children and all your religious houshold to the fauour and guidance of the Almighty euer resting Your worships in any Christian seruice at command Ric. Bernard Batcomb Calend. Ian. 1630. THE CONTENTS of the insuing Treatise THere is such a thing as is called Conscience Chap. 1. Conscience is distinct from all other faculties of the soule Chap. 2. Of the rule and power of it ouer them and how knowne Chap. 3. Of the name of Conscience and of the distinct knowledge thereof from the vnderstanding Chap. 4. What this knowledge of Conscience is and how described Chap. 5. Of Con-science as it is knowledge with another Chap. 6. Of the rule binding Conscience Chap. 7. With whom Conscience hath to doe Chap. 8. What it meddles with inwardly in man Chap. 9. What outwardly it hath to doe concerning him whose Conscience it is Chap. 10. Of the first act and office of Conscience Chap. 11. Of the second Chap. 12. Of the third touching things commanded forbidden indifferent Chap. 13. Of the fourth act Ch. 14. Of the fifth act witnessing with or against vs and here are three questions touching the qualitie of Conscience accusing Chap. 15. Of the sixth and last act of Conscience Chap. 16. Of the reasons why God hath placed such a thing within Man Chap. 17. Of the excellency of the Conscience aboue all other faculties of the soule Chap. 18. Of the causes why men are not subiect to the power of Conscience as they ought Ch. 19. What is to be done to make vs become obedient to Conscience Chap. 20. Of the kinds of Conscience and first of the euill Conscience Chap. 21. where is shewed in whom it is how it comes and continues and the remedy to amend it Of the twofold distinction of the euill Conscience the still and stirring Chap. 22. Of the still euill Conscience in generall of the causes how to know it of the effects with the remedies Chap. 23. Of the dead Conscience Chap. 24. Of the blind Conscience in Heathen in Christians the misery of such so led and the remedy Chap. 25. Of the sleepy Conscience with the causes and the remedie Chap. 26. Of the secure Conscience in whom it is the causes thereof and the remedies Chap. 27. Of the lukewarme Conscience Chap. 28. Of the large Conscience Chap. 29. The Cheuerill Conscience Chap. 30. The benummed Conscience Chap. 31. And cauterized Conscience with all their causes and remedies Ch. 32. Of the stirring ill Conscience in generall with the causes effects remedies C. 33. Of the erroneous Conscience with the difference betweene it and the blind Conscience in whom it is the causes thereof effects and remedy Chap. 34. with certaine questions about the same Of the superstitious Conscience and whereabout it is exercised with the causes and remedy Chap. 35. Of the scrupulous Conscience the causes effects and remedies Chap. 36. Of the terrifying Conscience with the causes effects and remedies Chap. 37. Of the desperate Conscience the causes thereof effects and remedies Chap. 38. Of the good Conscience in generall Chap. 39. Of the naturall good Conscience Chap. 40. Of the morall good Conscience with the helpes thereto the goodnesse of it and yet insufficient to assure a man of hope in heauen who they bee which only haue this Conscience Chap. 41. Of the regenerate Conscience what it is in whom it is the causes the excellency and effects of it Chap. 42. Of the Gospell binding this Conscience to what it bindeth and yet from what it freeth the regenerate Conscience of the difference betweene the Conscience regenerate and vnregenerate Chap. 43. Of the tender Conscience in whom it is the effects of it meanes to get it that it may be troublesome the difference betweene it and scrupulositie and how to keep it from it Chap. 44. Of the wounded Conscience the causes the continuance longer or shorter time the effects and preparatiues to cure it of the soueraigne Salue and Cordialls after how to keepe from a wounded Conscience of the difference betweene it and the desperate and betweene it and melancholike passion Chap. 45. 46. 47. Of the quiet good Conscience how obtained the effects with the difference betweene the quiet ill Conscience and it Chap. 48. Of the vpright Conscience how gotten and the effect thereof Chap. 49. Of the pure Conscience in whom it is how gotten the effects of it the signes thereof how to keepe it pure Ch. 50. Of the iustifying Conscience how it iustifieth wherein it consists how it differs from a iustifying faith of the comfortable effects thereof and how to keeke it Chap. 51. Of the singular benefit of the regenerate quiet pure vpright and iustifying Conscience Chap. 52. Of the difference betweene Confidence of a good Conscience and presumption from a deceitful heart Ch. 53. where is set downe in whom the one and the other is with their differing causes and effects Lastly of Conscience continuance here in this life at death at last Day in Heauen and in Hell Chap. 54. CHRISTIAN SEE TO THY CONSCIENCE CHAP. 1. That there is such a thing in Man as is called Conscience COnscience
no. But better it were for vs voluntarily to bee acquainted with it then of necessitie All holy bookes tend to informe vs of Conscience to reforme the euill to direct the good and so to rectifie vs for effecting of this the Booke of Nature the Law written in the heart the Law of the tenne Precepts the Law of Faith the holy Gospell are all helpes All these are for instruction of Conscience and to make vs conscionable Not onely these bookes of Gods owne making but also Bookes Sermons and pious Labours of all holy men doe aime at this to worke Conscience in vs. Conscience is it selfe a The excellency of Conscience Booke whereof all other Bookes are expositions It is as the Text they the interpretation In reading therefore these wee must haue an eye to it our knowledge in them must informe vs in this else we reade them to no purpose They that grow cunning in the Booke of Conscience by reading Gods and good Mens Books are vndoubtedly the best Christians the best Lawyers to pleade their owne Cause and the best Iudges to Iudge of themselues aright This book is of Gods own hand writing it is also very legible to any that will giue themselues to reade it If we open this booke marke it and consider well what it aduiseth what is it that shall not then be reformed It is the fashion of people generally to cry out of the world and the manners thereof in the meane space they know not the cause or will not know it and yet is it neere them and within them and that is the badnesse of mens Consciences For amend these and the world shall not be blamed for as mens consciences be so is it also reforme these and reforme it better them and the World will bee good enough and the complaint will cease Conscience as it is good or euill so it makes or mars a man by a good Conscience he becomes good thinks desires affecteth and speaketh of good things and doth them by a bad Conscience hee turneth a cleane contrary course For as our Consciences be euen so are we if it be naught we are vicious we are vaine lewd and naught too if it be good we fly from sinne as from a serpent and feare to offend God and our Neighbour Conscience is appointed by God to bee our carefull watchman to eye vs well to record all our thoughts sayings and doings so to witnesse against or with vs vnto God when he shall call vs to an account It attendeth when God shall summon us then will it plead hard howsoeuer it seemeth now to be silent in most By Cōscience we become well acquainted with our selues else to our selues we remaine meere strangers for nothing within vs but it can make vs to know our selues which is the most excellent point of knowledge To see themselues many looke into glasses Let us looke then into this glasse of Conscience that we may see our selues and that not only in some outward part as by the Artificiall glasse we do but by this also as well inward as outward By the artificiall a man may see himselfe and soone forget what manner of one he was but this will not only shew vs what we bee but will also keepe vs in remembrance of our selues that in no businesse we shall forget our selues Conscience is a thing so diuine and hath such acquaintance with God as it can and will tel vs whether God be with vs or against vs whether he be friend or foe and how our case standeth betweene him and vs which to know is so necessary and behoouefull as all knowledge in respect of this is but vaine and in the end to little purpose Conscience next vnder God is that to which we may most safely commend and commit our selues our whole estate the disposing and ordering of all our affaires It is a good counsellour to vs aliue and a most faithfull Executer of our last will and Testament left in other mens hands for our Children and posterity Conscience is onely that which will and can make vs honest men and of credit among men for as our Conscience is knowne to be so are we reputed and so shall we be trusted It is that which alwaies wee must bring with vs for our suretie in all promises contracts and bargaines or else none will credit vs. The word of Conscience when it is once knowne wil procure vs more credit then we for the present are worth The honesty of it is aboue all bonds It will carrie great matters in few words when without it by many words we shall not be trusted for trifles For Conscience will not giue it word for any dishonest man though clothed in silk and satten yea though he haue Lands and large reuenues Conscience will not be bound for him It onely will be surety for honest men whom it both may vrge and will make them keep day with others punctually As for Time seruers loose companions shifting Fellowes Hypocrites cogging Merchants and irreligious persons it will haue nothing to do with them which appeareth by this for that it forbiddeth such to vse their wits to coozen and to defraud one another But for whom it once giueth its word it is still calling on them and charging them to remember honesty equitie fidelitie and to doe as they would be done vnto Conscience is the chiefest maintainer of iustice and equity among men And men generally are content with what it decreeth concludeth and alloweth as may appeare by such speeches as these In Conscience giue what you thinke fit I appeale to your Conscience in this and that betweene God and your Conscience be it From Conscience do arise all the commendations of all our actions or the discommendations If any do ill straightway Conscience is questioned Is this your Conscience Can you do this of your Conscience Conscience is a mans best friend or his worst foe in trouble distresse here in this life at death and at the last iudgement It will speake with or against a man as the cause requireth It pleads without fee it respects no person be he Poore or Rich. It will side with none it hateth to the death partiality lying equiuocating flattery and all falshood Conscience is the consort of charity of faith of truth and of vprightnesse It is the Caske wherein to keep the mistery of faith and true godlinesse without which all these perish A man making shipwracke of Conscience loseth all power of religion of which he hath no more then he maketh Conscience of Conscience is that whose aduise a man must first take in all his actions before he vndertakes to do them For if it be either neglected or opposed or carelesly slighted the act will turne to sinne Conscience in a word is Gods Record out of which hee will take notice of euery man and as there he finds him so will he iudge him and thereafter pronounce sentence either of absolution or condemnation
Ioh. 1. 12. that for his sinne the Tempest was vpon the Sea This made Iosephs Gen. 42. 21. brethren to consider why the trouble was vpon them when they stood before Ioseph and came down to buy Corne into Egypt This instructed Dauid to 2. Sam. 24. 27. apply the cause of the Pestilence to himselfe Thus wee see how they differ the one from the other This is carefully to bee obserued and distinctly to bee discerned for 1. This will make vs know the difference betweene knowledge and conscionable knowledge between remembring and conscionable remembring betweene willing and affecting and conscionable willing and affecting 2. By this we may know how wee may come to rectifie our Vnderstanding Memory Will and Affections which these faculties of themselues can neuer doe nor Man by any of them come to see them out of order to amend them but onely by the light of his Conscience which sheweth vs how they bee employed whether about good or ill and so thereafter to iudge of them and of our selues by it 3. By this wee shall not bee deceiued as most bee by a high conceit of themselues and of their wayes and courses who may haue naturall knowledge and great learning and a commendable behauiour thorough ciuill education and yet not conscionable without which the other is nothing CHAP. 5. What this knowledge of Conscience is and how it may bee described THis distinct knowledge of Conscience may be thus set forth That it is a certaine particular applicatorie knowledge in Mans Soule reflecting vpon himselfe concerning matters betweene God and him For the better vnderstanding hereof I will explaine it at large in Sections Section 1. A certaine Knowledge THe knowledge of Conscience commeth not with an If or An as opinionatiue resting on coniectures and probabilities for it is grounded on sure Principles and vpon Gods Word and speakes with authority from God else it neither could nor would so worke vpon Mans Will and Heart to awe him and keepe him vnder obedience to God as it doth But here thus speaking of it it is to bee vnderstood as conceiued in it selfe free from the cloudy Mists of a misleading vnderstanding and as it is truly informed to which so considered we must giue credit and obey it as Gods voice from heauen Section 2. A particular Knowledge THe Conscience taketh notice only of particulars with the consideration of the circumstances concurring in the action as did Iudas his Conscience in betraying Mat. 27. of Christ and the Conscience of Iosephs brethren Gen. 42. 21 in their pittilesse act against him Conscience neuer employeth it selfe in it proper office about generals but as they bee applyed in particular to this or that with the circumstances For generals are but grounds to worke vpon in the application by Conscience Hence it is that none so bad but they will say that wee must serue God that it is our dutie to doe as wee would bee done vnto that we must auoide that which is displeasing to God that wee may not requite murther we may not commit adultery nor steale nor lye and so forth But they will not apply these things particularly to themselues acknowledging their failing in their duties and their own committing of euill because in the generals their Consciences worke not but in the sight of the particulars Section 3. It is applicatory COnscience loues home it is no stragler abroad but keepes within him whose conscience it is If it concerne not him whose it is it meddles not it is no busie-body Wit may and will bee walking out a doores and too often busie it selfe in other mens matters which nothing concerne him but this Conscience will neuer doe Let busie-braines note this well and learne from their Conscience to keepe within their owne bounds As Conscience meddles with particulars onely so bee they such as may bee brought home for till then Conscience stirres not either about good or euil Dauid vnderstanding that it was his duty to seek Gods face his Conscience made him say Thy face Psal 27. 8. Lord will I seeke When hee heard Nathans Parable his 2. Sam. 12. Vnderstanding was busied much about the cruelty of another but Conscience said nothing to him till Nathan applyed and said Thou art the Man then it spake within and willed him to say I haue sinned By this may we see why the vaine people can bee content to heare Sermons that apply not home to them that which is taught but cannot endure application because this onely workes upon the heart for reformation If there bee no application to our selues there will neuer bee any amendment This Ieremy tells vs and shewes why the people repented not for thus saith he No man said What haue I done Ier. 8. 6. Applicatory Knowledge is conscionable Knowledge the other is onely Braine-knowledge without reformation without consolation Section 4. It is a reflecting Knowledge THe knowledge of conscience is with a reflection what it knowes it turnes it backe vpon a mans selfe to make a man to know himselfe as hee is in euery thing without deceit euen as the eye looking into a true glasse by the reflection thereof makes a man to see himselfe what a one he is faire or deformed cleane or defiled Now because this Simily A Simily taken from a glasse to set out Conscience will greatly helpe to the illustration of this Point if it be enlarged let the Reader here obserue sixe things the cleare seeing eye the looking into the glasse the glasse it selfe the reflection of it the cause of the reflection and the vse and benefit hereof 1. Is the seeing eye for the eye must not be blinde nor a winking eye nor the sleepy eye nor a squint eye nor a purblind eye but an out-right and a cleare-sighted eye This eye is the Vnderstanding not blind not shut against the light not carelesse in an affected ignorance not looking away not distracted this way and that way at one time not grosse but a cleare Vnderstanding apt to conceiue discerne and iudge aright 2. Is the act of the eye looking into the glasse for it is not enough to haue a cleare sight if wee vse it not This looking is the act of the Vnderstanding taking knowledge of such things as may enforme the Conscience 3. Is the glasse it selfe into which the eye doth looke to see himselfe This glasse is Gods Law which the Vnderstanding apprehendeth and clearely knoweth 4. The reflection of the glasse is the returning of that which the eye seeth vpon the partie beholding so that in a reflection there is a seeing forward and back againe at once This is the knowledge of the Conscience seeing and applying the Law 5. Is the cause of the reflection of the glasse which is the steeling of it without which there would bee no reflection This steeling is the taking of Gods Law and word in his true and proper sense 6. The vse and benefit of
reforme his people but lets them quietly runne on to destruction Section 1. In whom it is THis is the Conscience of all dull Nabals and the muddy spirited of such as rest vpon their conceited good and quiet natures of such as be ciuilized and rest vpon their ciuility of the high and proud conceited fellow in his outward prosperity wise in his owne eyes and cleane in his owne sight yet not clensed from his filthinesse and it is the Conscience of all such in whom the strong man keeps peaceable possession Luk. 11. 21. Section 2. It is an euill Conscience THis is an euill Conscience be it neuer so quiet because it performes not it office because it lets man alone in his wicked courses which a good conscience neither can nor will permit Because it suffers a man to runne to hell headlong without stay Section 3. The causes hereof THis ill Conscience thus quiet happeneth many waies First through ignorance and especially willfull when a man knowes not the rule that binds conscience nor cares at all to be acquainted with it nor ruled by it They say of the Rule as Pharaoh did of the Lord who is the Lord I know not the Lord neither will I let Israell goe 2. Through selfe-pleasing and an vnsound applauding of a mans selfe because he professeth religion though it be without power because as a Herod he doth many things and heares a Iohn Baptist now and then though in his beloued sin hee hates to be reformed because hee seeth himselfe perhaps free from the fall of a Dauid of a Noah of a Lot of a Peter 3. By his blessing of Deut. 29. 19. himselfe upon the former grounds against all threats and legall denunciations as not belonging vnto him but to persons more vile for his part he hath made a couenant with death and hell Isai 28. 4. By seeing and knowing that his waies course is conformable to the common fashion and esteeme of the world that his state is quiet and hee liuing Neighbourly as others do and held to be a quiet man 5. By auoiding whatsoeuer may stirre the Conscience to make it vnquiet any way as the reading of Gods word meditation vpon his law a sharp reproouing ministery comming home to the heart And lastly serious examination of themselues in Gods sight by his Law These be the causes why many cry peace peace when there is no peace Section 4. How a man may know when his quiet Conscience is this ill Conscience THat a man therefore may not bee deceiued with this false peace hee may know this quietnesse of his Conscience not to be good thus 1 From the false ground of this quietnesse such as before is mentioned and not from faith and repentance 2. From the euer quietnesse thereof neuer hauing felt it to disquiet thee for no man naturally being corrupt hath a quiet good Conscience 3. By it suffering thee in euils and especially in these In formall worshipping of God hearing praying receiuing the Sacrament without any power at all of Religion In continuall neglect of religious gouernment of thy family In liuing out of or idlely in a calling for such a one is slothfull vnprofitable and wicked Mat. 25 and therefore cannot haue a good quiet Conscience In being respectlesse of thy Pastor especially for seeking thy reformation in prophaning the Lords day Sinnes which these quiet Consciences neuer trouble themselues with and yet are the most liuely touchstone of an vnregenerate spirit 4. By not daring to bring thy thoughts words and deeds to the rule and there take a streight account thereof which a good Conscience dare doe 5. By thy vnquietnesse without comfort at the preaching of the law at the pressing of the strict marks of Gods children and the discouery thereby of thy selfe to be none of them but one as yet separated from them A good conscience will comfort a man in hearing such marks and of such a close pressing of these things to their consciences because he that hath a good Conscience hath these marks and is free from the rigour and curse of the Law Lastly by the trouble and feare it workes in thee in sickenesse because of death in time of affliction and Gods hand vpon thee apprehending GODS wrath without any comfort for surely then the former quietnesse was not good because a good quiet conscience is not so terrifying at such times but speakes peace to him that hath it as well then as in health and prosperity except it happen otherwise vnder some strong temptation Section 5. Of the effects of this still quiet ill Conscience IT shall bee profitable to euery man to trie the quietnesse of his conscience for the effects of the still il Conscience are very fearefull First it lulles him a sleep in an vnsanctified course of life making him beleeue that hee hath a good Conscience because it is quiet Secondly it makes him hereupon carnally secure till death and destruction come vpon him so it deceiueth him and damneth him Here it lets him bee wicked and hereafter to become most wretched here at rest there in torment here it will not disquiet but there be the gnawing worme for euer Section 6. Of the remedie hereof THe fault of this ill conscience is that it is still and quiet when it should not the remedy therefore is to make it speake when and as often as it ought in directing man that hee go not amisse and in checking man for sinne when he hath trespassed and this is by remouing the false grounds of this false peace before named Then secondly by knowing the sound causes of a quiet conscience faith in Christ Iesus repentance for sinne and a holy conuersation and search whether wee haue them Thirdly By informing our vnderstandings of our duties according to the Rule and applying it dayly to our conscience till it speake and performe it offices as the Rule binds it CHAP. 24. Of the dead Conscience the first difference of the still quiet ill Conscience THe dead Conscience is the quiet ill Conscience as it were without all life and motion as a thing that is dead This is the Conscience of Infants as not yet hauing the vse of their vnderstanding also of mad persons which haue lost their reasō franticke and lunatick It is the conscience of all such Ephes 2. 1. as be dead in sins and trespasses as the prodigall Luk. 15. 31. 1. Tim. 5. 6 sonne once the wanton widow and all meere naturall persons accustomed to sinne and such as be past Ephes 4. 18. feeling committing wickednesse with greedinesse The causes of this deadnesse is the losse of the light of the vnderstanding the life of conscience without which it is dead Also the vncapablenesse of instruction in some sorts and insensiblenesse of the authority of the Rule to bind Conscience The remedy is the light of vnderstanding to labour for knowledge and instruction and to feele the power thereof upon Conscience CHAP. 25. Of
the one hand as also on the other Section 4. The Remedies TO take away this scrupulosity and to reforme the scrupulous Conscience First be stored with principles and grounds of truth for help to discerne betweene one thing and an other Secondly to be studied well in cases of Conscience or to seeke help of such as be Thirdly To know the Rules of indifference before named and Chap. 13. withall to vnderstand how to apply them aptly Fourthly to auoid needlesse questions about things indifferent Fifthly To hold this firme that what God neither commands nor forbids that 's indifferent and being no law there is no transgression so the Conscience is free Sixthly To know that the Kingdome of God stands not in things indifferent Rom. 15. 17. 18. neither in the doing nor in leauing of such things vndone but in matters of an higher nature Seuenthly and lastly beware of needlesse suspicions of euill of nice distinctions of weake conclusions from sound premises and so auoid what may worke scruple and insnare Conscience CHAP. 37. Of the terrifying Conscience THe Conscience terrifying is the ill-stirring Conscience forcibly accusing for the time with much feare Section 1. In whom THis was the Conscience of Cain of Felix which made him tremble and of Belshazzar making his ioynts to loose and his knees to knock together Section 2. Of the Causes THis terrifying Conscience commeth by some hainous sinnes committed and wherof a man knowes himselfe guilty vpon the preaching of iudgement for such sinnes as wee may see in Felix Act. 24. Secondly by apprehending some extraordinary signe of Gods wrath as Belshazzar did Dan. 5. 6. Thirdly some fearefull worke of God suddenly done as shaking of the earth which made the Gaoler tremble Act. 16. Fourthly the beliefe of the truth of Gods threats with an apprehension of deserued damnation will make Conscience to worke vpon Diuels to make them tremble Section 3. Of the effects THis terrifying Conscience workes feare a dreadfull sound is in his eare Iob 15. 21. He feareth ill newes as Adonijah and his Guests did 1. King 1. 49. 50. Secondly hee feareth mans power comming out against him when his Conscience tells him of his euils done So did Saul the host of the Philistims after hee had beene with the Witch 1. Sam. 28. Thirdly hee feareth death to him as a terrible Messenger as Cain did Fourthly hee feareth the last Iudgement Day as Felix did Hee will feare sometime where no feare is Prou. 28. 1. for God giueth the wicked and hypocrites a trembling heart Deut. 28. 65. It filleth him with troubled thoughts as it did Belshazzar and Nero after he had caused Agrippina his Mother to be murthered and Alexander to bee tormented when hee had slaine his friend Clytus It makes that hee cannot endure Gods presence but will flie from it as did Adam and Eue nor to endure a powerfull Ministery Felix could not suffer Pauls preaching he trembled so thereat Section 4. Of the remedies THe meanes to cure this terrour of Conscience is as Paul exhorted the Gaoler to beleeue in the Lord Iesus Act. 16. 31. to repent as Peter exhorted those in Acts Chap. 2. 38. to pray for the spirit of adoption which puts away seruile feare the spirit of bondage and witnesseth with our Spirit and Conscience that wee are the children of God Rom. 8. 15. CHAP. 38. Of the desperate Conscience THis desperate Conscience is the last and highest degree of an ill stirring Conscience It differs from the other which may be in one ordained to bee saued as in the Gaoler Act. 16. but this is the effect of the former in Abiects as in Achitophels and in Iudaslike persons This is the raging Conscience restlesse like the Sea or as a Deare shot with the arrow sticking in him or as a Band-Dog awakening and euer barking giuing no quiet or ease day nor night Section 1. Of the Causes THis desperation ariseth First vpon some sinne committed against God or man contrary to the cleare light of his reason as Saul did against Dauid by his owne confession 1. Sam. 24. 16. 17. 21. 25. 21. In like manner did Achitophel in taking part with Ahsalom against Dauid and Iudas against Christ whom hee acknowledged to bee innocent vpon the torture of his Conscience Matth. 27. 2. Secondly it commeth vpon the aggrauation of sinne as thinking it impardonable that for it God hath forsaken him that there is no mercy for him that he is damned as within themselues the desperate doe conclude and doe sometime vtter as much as a Sheriffes man did who mocked and abused one Iames Abbes a blessed Act and Monum Martyr and as I my selfe knew an Atturney who cryed aloud I am damned I am damned and dyed miserably 3. Satan helpeth on this by suggesting Gods wrath the externall shame also among men and that there is no hope to recouer out of so great a miserie By this and the former the soule is in a deuouring gulph of desperation ready to swallow him vp Section 2. Of the effects MOst lamentable is the state of any one in this Case and vnder the power of this desperate Conscience for first it makes a man restlesse and vnquiet he is full of feares his spirit perplexed and grieuously tormented with apprehension of Hell Death and Damnation 2. He can attaine to no spirituall comfort for he seeth God against him the Diuell he conceits is ready to take him to him he cannot beleeue any of the promises of life to belong at all to him he hath no part in heauen no hope to bee with Christ and his Saints but feareth desperately Hell and damnation No outward thing can comfort him the bag full cannot ioy a Iudas a Kingly state cannot afford solace to a Saul nor the deepenesse of wit and wisedome worke consolation in the heart of an Achitophel Thirdly hereupō this desperate Conscience makes men weary of their liues and at length causeth them to lay violent hands vpon themselues especially whē they be in any worldly distresse as Nero the Tyrant did and Pilat as Histories record and as Saul Iudas and Achitophel did So likewise one Clerke in King Edward the sixth dayes one Pauier Towne-Clerke of London one Leuar a husbandman and one Henry Smith a Lawyer Enemies to the Gospell and persecutors hanged themselues being desperate persons who through terrour of Conscience hastened their vntimely deaths Section 3. Of the Remedies TO cure this Conscience naturall gifts will not doe it no not an Achitophels wit and wisdome not worldly wealth Iudas bag of money could not ease him not Kingly nor Emperiall dignitie could relieue a Nero an Alexander not wine nor wanton women not mirth nor musick not feasting among Princes could quiet the Conscience of a Belshazzar much lesse can seeking to a Witch relieue the distressed and terrifying desperate Conscience of a Saul for no worldly naturall much lesse diuelish meanes can cure a spirituall malady but the true remedie is
to learne and beleeue these things 1. That God is infinite in mercy slow to anger and of great kindnesse Ioel 2. 13. Secondly that he hath no pleasure in the death of a sinner but rather that he should repent and liue Ezek. 18. 23. 22. which he confirmeth to vs by an oath Chap. 33. 11. Thirdly that hee will pardon euery true penitent for so hath hee promised Ezek. 18. 27. 28. and this must they know that not sinne but the not repenting of sinne damneth man for if wee repent and belieue wee shall bee saued Fourthly that God in Christ Iesus is well pleased Matth. 3. 17. who is our Aduocate with the Father who is our Propitiation for our sinnes 1. Ioh. 2. 1. 2. Fifthly that hee is become all in all for to pacifie Gods wrath and to procure his fauour for vs 1. Cor. 1. 30. 2. Cor. 5. 21. Heb. 9. 12. and 10. 14. Rom. 8. 1. 33. 34. Sixthly that he inuiteth vs louingly to come to him promiseth refreshment Mat. 11. 28. with these adde a holy and reuerent vse of the Sacrament for the exercise and strengthening of faith in Christ offered to them therein applyed and receiued particularly greatly furthering to the comfort of Conscience and to preuent despaire And thus much now at length touching the euill Conscience still and stirring with all the differences of them both now followeth the good Conscience CHAP. 39. Of the good Conscience in generall OF a good Conscience the Apostle maketh mention very often in diuers places as in Act. 23. 1. and 24. 16. 1. Tim. 1. 5. and Heb. 13. 18. A good Conscience is that which performeth it offices rightly for the comfort of man The goodnesse of it stands in seeing aright in acquainting a man truly with himselfe in well directing of him in witnessing with and so rightly excusing and acquiting him This is the conscience which Saint Paul speaks of without offence that is which hath no stop or impediment to hinder it from excusing Act. 24. 16. This Saint Paul knew he had in this he liued and this he endeuored to keep for hee desired to liue honestly Heb. 13. 18. This was it that made him reioyce 2. Cor. 1. 12. to be without feare and to speake boldly to the faces of Gods Enemies Act. 23. 1. not to be daunted before the mighty in a good cause no more then Paul was Act. 24. 10. 16. nor Peter with other Apostles Act. 5. 29. nor Luther when he entred into Wormes not caring if all the tiles there had been Diuels This good Conscience bare vp Iob against all his friends ouer vncharitable censure of him in so great affliction This vpheld Dauid in all his distresses and Sauls persecuting of him and slanders raised vpon him by his Courtiers This made Saint Paul to 2. Cor. 6. 8. passe through honour and dishonour good report and bad This good Conscience may bee said to bee threefold the naturall morall and regenerate CHAP. 40. Of the naturall good Conscience BY the naturall good Conscience I meane that which was in man by Creation in Adam before the fall The excellency hereof stood in these things First in bearing Adam witnesse that he was good holy innocent righteous and therfore happy and blessed Secondly in bearing sway and rule in him so as hee was euery way obedient to Gods will Thirdly in comforting him in Gods presence with ioy without terrour or dread of diuine maiestie This was the goodnesse of his Conscience then while he abode in his innocencie harmelesse and without sinne And this shall be the goodnesse of it when we attaine to perfection in glory The causes hereof were First the perfection of Adams knowledg who knew exactly Gods will and all and euery duty on his part to be performed to God to man and to himselfe Secondly the perfection of his memorie euer constantly and firmely retaining those duties for obseruing of them Thirdly the perfect freedome of the will free from all peruersenesse and rebellion and inclined to all goodnesse readily obeying the rule of reason and dictate of Conscience Fourthly The hearts vprightnesse with all purity and sincerity Lastly the affections orderly setled and free from sensuality inconstancie disorder and excesse Vnruly passions bare then no sway But now since the fall this naturall Conscience hath lost it soueraigntie in the grosse vulgars as well Christian as heathen who haue onely some common principles but rudely apprehended on which sometime their Conscience workes otherwise for the most part they are led but by sense or experience or examples doing as they see others to doe and are little better then brute beasts through their sottish ignorance sauage qualities vnruly passions and beastly sensualitie doing many things against cōmon reason and the light of nature it selfe if they would but attend vnto it For want whereof they feele in a manner no worke of Conscience at all so farre haue innumerable Pagans and a numberlesse number of the ruder sort liuing among Christians and vnder that name most vnworthily degenerated from the goodnesse of the naturall Conscience which was in Adam The losse whereof is to bee bewailed we are to labour for to repaire it and to desire the perfection thereof in Heauen CHAP. 41. Of the morall good Conscience THe morall good Conscience is that which is exercised in and about matters onely of right and wrong and common ciuill honestie This Conscience is in two sorts of some out of the Church and of others within the Church Section 1. Of those out of the Church THere are many out of the Church which haue had and yet haue this morall Conscience Ancient Heathen Philosophers and many now among the Turks and Persians and other ciuilized Nations How farre these may go with this their morall conscience commendably it may appeare by these things First by some writing of morall vertues ethicks and politicks excellent well Secondly by many golden sentences dispersed here and there in their works Thirdly by wholsome lawes enacted and established among them Fourthly By praise worthy examples left recorded to all posterities some for iustice some for temperance and chastitie some for prudence some for fortitude and magnanimitie and so others for humility patience charity and the like of which histories are full Section 2. Of their helps hereto THis their morall Conscience is gotten First by ciuil education and by being trained vp in good manners Secondly by humaine sciences and good literature as ethicks Oeconomicks and Politicks Thirdly by the common naturall notions of right and wrong which by education and instruction they doe improue and make better vse of then others can Fourthly by some acquaintance sometime with practicall principles of supernaturall truths by getting some light from Gods booke through acquaintance with some of the Church Thus of those out of the Church Section 3. Of those in the Church THere are not a few which liue in the bosom of the Church and yet haue no more but
despaire and therfore need I not set out their differences but confidence and presumption haue some semblances and therefore it is fit they should be well discerned one from the other Section 1. In whom they be and their natures or properties THe one is in the regenerate and is supernaturall in one of a good Conscience qualified with grace The other in the vnregenerate and is naturall in one of an ill Conscience and without grace Presumption takes all for granted without examination and can giue no good reason of his state between God and him but confidence from a good Conscience trusteth vpon sound triall serious searching out of a mans standing and is able to yeld sufficient reason of that Confidence presumption giueth nature it swing so doth not this holy confidence but restrains it Section 3. Of their differing causes PResumption is from self conceit wrought by Satan who suggesteth persuasion of mercy though men liue neuer so wickedly without any care of religious duties Confidence from a good Conscience is wrought by Gods spirit and so holds fast vpon Gods mercy not separated from a reuerent awe of God and holy obedience Presumption groweth vpon outward prosperity worldly preferments and carthly contentments But confidence from a good Conscience groweth vpon inward peace with God when the World frowneth and affordeth nothing but discontentments Presumption gâ—tteth strength from other mens sinnes from such as sinne as they do or doe worse in some euils but especially from the falls of the godly But this holy confidence is therby somwhat shaken and that through feare of falling Presumption is ignorant and is built vpon some erroneous conceits as that God made all so will he be mercifull and saue all contrarie to Isai 27. 11. that Christ died for all and yet will at last day damne many that God requireth no more of man then he is able to performe that many make more adoe to goe to heauen then needeth that there needs not so much teaching and preaching that all that can be said is to loue God aboue all and our Neighbour as our selues and such like false imaginations But spirituall confidence is grounded vpon sound knowledge and reiecteth these rotten props and falsâ—ities and knowes the way to Heauen to be straite and few find it Section 4. Of their differing effects Presumption makes a man to think repentance an easie act and therefore to deferre of his repentance from time to time til he can finde leasure to repent So doth not this confidence but iudgeth it hard and feares to put it off labouring to shew forth repentance and the fruits thereof daily Presumption makes a man to neglect the meanes of saluation preaching of Gods word holy meditation feruent prayer This holy confidence moueth vs to the vse of the meanes and therein to delight and to exercise our selues therin Presumption makes a man in the vse of the meanes hearing praying receiuing the Sacrament to do them as duties to be done but without any care of the manner effect and fruit reaped thereby But this heauenly confidence in holy exercises and duties makes a man to doe them as with the matter so to haue regard to the maner obseruing the effects and expressing the fruites afterwards Presumption makes a man proud and willfull 1. Pet. 2. 10 especially in prosperity but basely to be deiected and cast downe in aduersity This confidence from a good Conscience works gracious humility selfe deniall euen in prosperity and is not without comfort and courage in aduersity Presumption makes a Deut. 1. 43. Ier. 43. 2. 4. 7. man bold to sinne as the Israelites did proud Iohanan and Amaziah the 2. Chr. 25. King though fore warned to the contrarie This confidence restraineth from sinne and makes a man to feare that he offend not especially being fore warned Presumption cannot encourage a man to goe to God and there to lay open all his sinnes before him particularly but onely to confesse in generall that he is a sinner But this conscionable confidence affordeth a man comfort in so doing so as he dare do it with perswasion of mercy Presumption will neuer hearten a man to suffer boldly for religion but makes him to feare faint and to start backe in such a case But this confidence from a good Conscience makes a man stout in Gods cause and to reioyce in tribulation for righteousnesse sake Lastly presumption carrieth a man to Hell but this confidence bringeth to Heauen And thus farre touching the difference of these two CHAP. 54. Of the time of Conscience continuance in it working NOw followeth the last point in this Treatise of Conscience to be handled and that is concerning the time and continuance of it working of which there is a fourefold consideration first here secondly at death Thirdly at last day and Fourthly after the day of iudgement Section 1. Of Conscience working here THat it hath it operation in this life while men remaine among men and conuerse with men the whole discourse in this booke sheweth mens experience can beare witnes of it and examples of men in Conscience tormented giue euidence hereof in all ages Section 2. Of the working at death WHen death the dreadfull messenger to the damned commeth if those wofull ones doe but once bethinke themselues that they are going before God that now they must away to their appointed place death being the reward of sinne Conscience cannot but then begin to work as it hath done of some in a fearefull manner vpon sicknesse Se Acts and Monuments fol. 1913. and in their death-bed Yea it hath grieuously afflicted sometime very godly men of both sorts instances may be giuen Section 3. Of the working of it at the last day WHen Christ shall come to iudgement and when euery one shall appeare before his tribunall seate to render an account of all that which hath beene done in the body whether good or euill then the books shal be opened euen the books of Reu. 20. their Consciences in which haue been registred vp mens sins the most secret Rom. 2. 16. Eccles 12. 14. 1. Cor. 4. 5. 1. Ioh. 4. 17. and hidden the very Counsels of the heart Then the wicked shall tremble but the godly shall haue boldnesse for it is the day of their full redemption their Conscience shall comfort them in beholding their Redeemer their Sauiour Section 4. Of the durablenesse of it in Heauen COnscience good and vpright goeth with men into heauen for Gods will as a Rule still remaineth knowne to them they haue also the vse of their vnderstanding in and concerning the rule the will of God They act and do according to Gods wil which cannot want application vpon the act correspondent to the rule and therefore must there needs be Conscience which being here in the godly imperfect must needs be there in perfection vpon their complete and perfect obedience Adam in his state of innocencie and perfection had Conscience