a meere ciuil morall Conscience ruled according to those common naturall principles or somewhat better informed by learning the morall law of the tenne Commandements beyond the letter whereof they hardly extend their practise but when the same is supported and countenanced with custome opinion worldly wisedome example of others great or rich or reputed men of learning and vnderstanding Section 4. Of the goodnesse of it YEt this morall Conscience is good first for that it is grounded vpon Gods Law either written in the heart of naturall men Rom. 2. 14. 15. or learned out of the Booke of God Secondly because this kind of Conscience will excuse a man in some acts of moralitie which is Rom. 2. 15 not disapproued of God as we may see in Abimelechs pleading for himself Gen. 20. 6. and in the young rich man auerring his obedience to the Law Matth. 19. 20. of whom it is said that Christ loued him Mark 10. 21. Thirdly Saint Pauls legall Conscience in morall iustice and his obedience to the Law which I suppose was comprehended within that which hee called a good Conscience in Act. 23. 1. Fourthly this morall Conscience produceth much good for the exercise of morall vertues in mens liuing together in societies to preserue iustice equitie to doe good workes and to vphold a common peace among them Section 5. Of the insufficiency of it to assure a man of life NEuerthelesse howsoeuer a Moralist may lift vp himselfe as the young rich Man in the Gospell did yet can it not giue him assurance of eternall life for first the Law cannot bind the Conscience of a Christian to beleeue his saluation by the Law because the Law is weake in this through mans faultinesse and the Gospell teacheth saluation another way Secondly the Heathen wee see haue this morall Conscience and many vnregenerate persons in the church Thirdly an excellent Moralist in his owne apprehension for the loue of the World may leaue Christ as the young man did Mat. 19. 22. Fourthly because a morall righteousnes cannot exceede the righteousnesse of the Scribes and Pharisies but the righteousnesse by which we must be saued must exceed that Matth. 5. 20. Section 6. Of the reasons why God hath giuen men such a Conscience THis morall Conscience it hath pleased God to worke in mens hearts first to manifest the power of his Law in some by which this Conscience either excuseth or accuseth Rom. 2. 15. Secondly to make men which seeke not after God aright to glorifie him to be inexcusable Rom. 1. 20. Thirdly to be conuicted in themselues when they wil be bold to sit downe and iudge others Rom. 2. 1. Fourthly to know Gods iudgement due for sinne Rom. 1. 32. Fifthly to preserue societies in Families in Townes Cities and Kingdomes for without this morall Conscience men would turne beasts one against another Sixthly to bee a meanes in the preaching of the Law to make men to tremble as Felix did and to mooue other-some to say with the Iewes and the Gaoler What shall wee doe to bee saued Act. 2. 36. 37. and 16. 30. For without this Conscience men would make no vse nor haue any regard to the Law at all inwardly but onely as outwardly they are forced thereunto as we may see in such among vs vpon whose Consciences the Law hath no operation nor power Section 7. Who they bee that haue onely this morall Conscience NOw to know a meere Moralist that hath but this morall Conscience thus they may be discerned 1. They neuer deny themselues this precept of the Gospell they yet neuer learned for they are highly conceited of themselues as was the young Man Mat. 19. 20. 2. They stand much vpon their wel-doing as all Legalists doe both vnto men as the prodigall Sons brother did Luk. 15. 29. so likewise vnto God as did the proud Pharisie Luk. 18. 11. 12. 3. Their seruice in the first Table to God is performed vpon a customarie forme for they want herein sincerity not striuing against their inbred corruption in doing seruice to God They are without holy zeale they doe it not in feruent loue they are luke-warme or cold in their Religion they are not like Paul against false doctrine Gal. 3. 1. nor like the Pastor at Ephesus against false Teachers Reuel 2. 1 2. nor like Moses against idolatry Exod. 32. nor like Nehemiah against prophanation of the Sabbath Neh. 13. 17. and marriage with Idolaters Vers 25. for these things the Moralist shewes neither anger nor sorrow 4. They will not suffer for Religion their conscience cannot giue them incouragement to endure any triall for their profession disgrace of the World losse of friends or preferment discountenance of great persons and such like these will make them slinke and start aside 5. All the duties which they doe are euer such as tend to their owne credit profit esteeme with men and outward welfare and are but common duties such as be praise-worthy in and among commonly reputed honest louing peaceable Neighbours keeping themselues to the letter of the Law but for the spirituall sense the causes the occasions or degrees of such prescribed duties their conscience meddles not with Stricter duties beyond their sise and scantling they mocke at they call foolish precisenesse and damne the parties for hollow hypocrites With Abraham they instruct not their houshold Gen. 18. with Dauid they cast not out the wicked from dwelling with them Psal 101. with Iob they pray not daily for them they resolue not with Ioshua to serue God with all their household Iosh 24. much lesse attaine they the praise of a pious Cornelius Act. 10. 1. 2. 6. The euils which they doe abandon are onely the more grosser sorts of euils scandalous among men such as may bring them vnder the danger of humane Lawes bring vpon them disgrace with the World outward shame and reproach punishment losse or displeasure with their betters and such like inducements to preuent their sinning but for sins of another nature pettie oathes vaine thoughts of the heart vnsauourie speeches neglect of houshold duties Sabbath-breaking and the like the meere Moralists conscience troubles him not So that albeit it be a good Conscience in that it is exercised about the practise of some vertues and about restraining from some vices yet it is not to be rested vpon because of the failings in so many things CHAP. 42. Of the regenerate Conscience MAn through his fall lost the excellency of a good Conscience which in the regenerate man is in part renewed Section 1. What it is THis regenerate Conscience is the Conscience reformed and informed by the renewed mind in the sauing knowledge of Gods will vnto all sincere obedience to the law and to the Gospell 1. It is reformed as be all other faculties of the soule in a regenerate man for Conscience by sin was defiled Tit. 1. 14. and therfore is to be purged and sanctified Heb. 9. 14. 2. It is informed by the mind renewed which
is a better intelligencer then the morall conscience hath for the moralist hath not his mind renewed as the regenerat man hath who knoweth what that good acceptable and perfect will of Rom. 12. 2 God is 3. This Conscience is informed by the renewed mind in the sauing knowledge of Gods will according to the law written anew in the mind and heart Heb. 8. 10. 4. This works sincere obedience so that in simplicity godly sincerity the regenerate haue their conuersation in the World 2. Cor. 1. 12. Lastly this obedience is performed both to the law and Gospell For the regenerat mans Conscience is bound as well by the Gospell as by the law vnto all holy obedience and the mind renewed propounds the precepts of the one as well as of the other vnto Conscience to worke obedience Section 2. In whom it is THis Conscience regenerate is in all the Elect of God called by the Gospell of Iesus Christ such as be borne againe of water and the Holy Ghost Ioh. 3. 5. and are made new Creatures in Christ 2. Cor. 5. 17. hauing Gods image repaired in them in knowledge holinesse and righteousnesse Eph. 4. 24. Col. 3. 10. whereby they do wholy entirely resigne vp themselues in obedience and humility to be guided by such a Conscience without restriction or euasion in respect of pleasure profit or preferment thoroughout the whole course of their liues Section 3. Of the causes hereof THis regenerat Conscience is wrought by Gods Spirit which reneweth vs Tit. 3. 5. The instrumentall meanes is the Gospel called the ministration of the spirit 2. Cor. 3. 8. because the spirit is receiued by it Gal. 3. Section 4. Of the excellencie of it THis Conscience so regenerate First hath acquaintance with Gods spirit Rom. 9. 1. 2. Secondly vpon this holy acquaintance they ioyne together to beare the regenerat man witnesse that hee is the Child of God Rom. 8. 16. that hee is desirous of others saluation and grieued for their obstinacy and blindnesse Rom. 9. 1. 2. Thirdly Farther vpon this acquaintance the Regenerat man hath now a kind of holy familiarity with God yet so as it is with all reuerence and humility Hee can now heare Gods law laid open without terrour He now can poure out his soule before God lay open all his sinnes in the sight of God with hope of remission which before he durst not though neuer so morally honest Fourthly This Conscience through such spirituall acquaintance is alwaies accompanied with spirituall graces with vnfaigned faith a pure heart Christian charity 1. Tim. 1. 5. with willingnesse to liue honestly Heb. 13. 18. with simplicity and godly sincerity 2. Cor. 1. 12. Section 5. Of the effects hereof SO as the effects of it cannot but bee admirable For first it exacts of vs attendance to Gods seruice and herein it cannot endure dead workes from which it is purged Heb. 9. 14. so as it puts life in vs and cannot endure to haue vs heare read pray sing nor preach coldly drowsily deadly nor to rest vpon the worke wrought Secondly it requireth vniuersall obedience for matter in all things for time alwaies Heb. 13. 18. Act. 23. 1. Thirdly it discouereth vnto our selues the most secret and intricate closet of the heart whatsoeuer is ill it pursueth it till it worke in the heart detestation Fourthly it lets not the regenerat man slip without a caueat and remurmuration and if he fall it lets him not rest but pincheth and nippeth him till hee take knowledge of his sinne till he see it sorrowes for it and returneth It cannot endure to haue him sinke vnder sinne nor sleep securely till he hath sought reconciliation with God Fifthly If it find him to grow slack in good duties it will euer be telling him of it it lets him not wax remisse and carelesse but by stinging instigations pricks him forward to his due obedience And therefore should we striue to get this Conscience and hauing it to make much of it as that which will guide vs well worke vs peace and neuer leaue vs but will be our comfort in aduersity in temptation in death and at Christs appearing CHAP. 43. Of the Gospell binding the Conscience of the Regenerate THe regenerate mans Conscience is not onely tyed by naturall Principles as all mens be nor by the Law of Moses as moralists in the Church be but also by the authority and power of the Gospell Section 1. That the Gospell hath a binding power FIrst for the Gospell is a Law 1. Chr. 16. 17. Psal 105. 10. and called the Law of faith Rom. 3. 17. now it is the nature of the Law to bind according to the authority of the Law-giuer God himselfe whose power is not lesse in the Law of faith and his will in the Gospell then in that morall law Secondly the Gospell doth not onely promise but also commandeth and requireth obedience to it It commands faith 1. Ioh. 3. 23. repentance Ma. 1. 15. Loue Ioh. 13. 34. and 18. 12. Charitie and bowels of mercy kindnesse humility of mind meeknesse Col. 3. 12. to deny our selues Mar. 8. 34. to mortifie the deeds of the flesh Col. 3. 5. to seeke the Kingdome of God and the ritheousnesse thereof Mar. 6. 33. to haue our conuersation in Heauen Phil. 3. 20. and to waite with loue for the appearing of the Lord Iesus Luk. 12. 35. 36. Mar. 13. 33. 34. 2. Tim. 4. These and many moe precepts doth the Gospell command which the moralist neuer thinks of nor euer can attaine vnto Thirdly The Gospell condemneth vnbeliefe Ioh. 16. 9. 1. Ioh. 5. 10. and other sinnes Fourthly it denounceth vengeance against the contempt of it and more seuere wrath then against the transgressours of the law 2. Th. 1. 8. Heb. 10. 29. Lastly men shall be iudged by the Gospell Rom. 2. 16. Therfore it is of a binding power For the renewed mind being acquainted with the Gospell propounds Euangelicall precepts to the regenerate Conscience which it vseth and applyeth to enforce the Regenerate man to a true and sincere obedience according to the Gospell Section 2. Whom it bindeth THe Gospell hath not so large an extent as the Law which is in nature and so binds all mankind but the Gospell bindeth such as do receiue it for the receiuing argueth two things first the enlightening of the vnderstanding to conceiue the doctrine of the Gospell and then faith to embrace it which two together bind conscience to the obedience of that which the Gospell commandeth Thus it bindeth all professors of it but most powerfully the regenerate to whom it is most effectuall by the speciall operation of Gods Spirit Section 3. To what it bindeth vs THe Gospell doth bind vnto the precepts which it prescribeth such are those before mentioned to beleeue to repent to loue the brethren to receiue the holy Sacraments with the rest of the Commandements of the Gospell It bindeth also vnto the law to make it a rule of
righteousnesse for the Gospell First commendeth the law vnto vs as spirituall holy iust righteous and good Rom. 7. 12. 14. 1 Tim. 1. 8. Secondly It repeateth the Commandements with approbation and for continuing vse Rom. 13. 9. Thirdly it interpreteth the Commandements and the imposed duties therein more largely in a more spirituall sense Mat. 5. and 6. 1. Ioh. 3. 15. Fourthly it vrgeth the duties commanded by the law to be done Eph. 5. and 6. Col. 3. and 4. Rom. 13. 1. Tit. 3. 1. 1. Pet. 2. 13. and such vertues as it prescribeth Phil. 4. 6. Eph. 4. 32. 1. Tim. 6. 11. 18. 2. Pet. 1. 5. 6. 7. Fifthly these are vrged in Christs name as his commandements Eph. 6. 6. 1. Th. 4. 1. 2. 3. and as his wholsom words 1. Tim. 6. 3. Sixthly the doing of such duties are commended by Christ himselfe Mat. 5. 19. By Saint Iames cap. 2. 8. and by Saint Paul 1. Cor. 7. 19. and by Saint Peter 2. Pet. 1. 8. 9. Seuenthly the ministers of the Gospell are commanded to teach such duties 1. Tim. 6. 2. Tit. 2. 13. and 3. 1. 8. Lastly the sinnes forbidden by the law are condemned in the Gospell and disswaded from 1. Th. 5. 15. Eph. 4. 28. 31. Col. 3. 9. 1. Cor. 7. 8. 14. 1. Ioh. 5. 21. And to auoid such sinnes the Apostle saith was the commandement of Christ 1. Thes 4. 2. 6. and to teach otherwise is contrary to wholsome doctrine 1. Timoth 6. 3. 1. 10. 11. Yea Christ condemneth the breach of the Law Matth. 5. 19. and in the Gospell wrath is denounced against such as liue in wicked transgression against the Law Rom. 2. 8. Ninthly they erre therefore that teach that wee vnder the Gospell are not tyed to the Precepts of the Law to obserue them as a rule of life for the Law is established Rom. 3. 31. it remaineth perpetually Matth. 5. 18. Christ came to fulfill it not to destroy it and condemneth such as teach the breach of the least Commandement Matth. 5. 17. 19. Quest Here it may bee asked in what manner doth the Gospell bind the regenerate Conscience to the Law Answ It doth it not as the Law requireth to wit to obey it in the rigour thereof to bee thereby iustified or else to remaine accursed but it bindeth according to it owne nature as the word of grace that is Euangelically and this is first to take it now as from the hand of Iesus the Law-giuer to vs who hath written it by the new Couenant in our hearts by his holy Spirit Secondly to obserue it onely as a rule of life we hauing already attained to the righteousnesse of the Law in full perfection through faith in Christ Thirdly to performe the prescribed duties thereof by vertue Ioh. 15. 4. 5 Gal. 2. 20. Psal 40. 8. from Christ in obedience to him willingly without any seruile feare in vprightnesse of heart though imperfectly performed done to adorne the doctrine of the Gospell of God our Sauiour Christ in all things To this Euangelicall obedience the Gospel bindeth vs and not otherwise to the Law Section 4. From what things the regenerate mans Conscience by this power of the Gospell is freed in respect of the Law VPon the Gospell thus binding to the Law Euangelically the Conscience of the Regenerate is free from the Ceremoniall Law because it is bound by the Gospell to make him stand fast in the libertie purchased by Christ Gal. 5. 1. who hath abolished the law of Commandements of ordinances Eph. 2. 15. and blotted out the hand-writing of ordinances against vs Col. 2. 14. 16. Hence is it that the conscience of the Regenerate troubles him not about meates holy dayes nor offering vp any legall sacrifices Heb. 10. 2. It is also quit from the morall Law in respect of the rigorous dominion of it in respect of iustification by personall fulfilling it in respect of the malediction and the irritation thereof of which the Apostle speaketh Rom. 7. 8. Hence likewise it is first that the Regenerate conscience cannot vrge vs to the exact fulfilling of the Law nor can condemne vs for that wee doe not perfectly in our selues fulfill it Because the Gospel and Law of faith binds the Regenerate conscience as it is regenerate to the contrary to wit to witnesse that we fulfill it in Christ that therefore in him wee cannot bee condemned Rom. 3. 1. 4. 32 33. for this but if it accuse it accuseth for want of sincerity sometime and for failings but cannot condemne vs for not perfectly fulfilling the Law 2. Hence is it that it vrgeth not iustification by workes nor condemneth vs for not so seeking to be iustified Because by the Gospell the Regenerate is bound to cast off righteousnesse by the works of the Law Gal. 2. 16. and 5. 14. And to seeke by faith to be iustified which is the righteousnesse taught by the Gospell Rom. 3. 21. 22. without the workes of the Law Vers 28. 3. Hence is it that the Regenerate Conscience doth not condemne the regenerate man for the irritation by reason of sinne taking occasion from the commandement to worke all manner of concupiscence as it doth in others Rom. 7. 5. 8. Because the Conscience of the Regenerate is bound to beare him witnesse and so doth witnesse through the worke of the Spirit by the Gospell that after the inner man hee delighteth in the Law of God and hath a will to doe it Rom. 7. 22. Psal 1. 2. and 40. 8. that he would doe more good then he can that he hateth the euill hee doth Rom. 7. 15. 18. 19. that he hath an vnfeigned resolution to keepe Gods Commandements Psal 119. 57. 107. and that in studying the Law by grace receiued from the Gospell hee is more delighted in it and more desirous to doe it Of all these conscience beareth the Regenerate man witnesse and therfore cannot condemne him for that irritation by the Law through inbred corruption to grow worse 4. And lastly hence is it that it cannot nor doth not conclude the malediction and curse of the Law vpon the man regenerate because now this his Conscience is bound by the Gospell to witnesse his faith in Christ by whom he is freed from that curse Gal. 3. 13. that hee is the Child of God Rom. 8. 15. and that therefore belongeth to him the blessing with Abraham Gal. 3. 14. and eternall life by Iesus Christ Rom. 6. 23. Thus may we see what a happy acquittance the regenerate Conscience hath by the power of the Gospell from the Law Section 5. Why the Regenerate man is yet so much troubled about the Law THis before being so and the Conscience so freed by the authoritie of the Gospell it may bee demanded here Why a Regenerate man in his Conscience is more troubled about his legall omissions and committing of euill against the Law then for his omissions commissions against the Gospell hee not being now vnder the Law but
vnder grace Rom. 6. 14. To this I answer first Because the law is better knowne then the Gospell the one being naturall the other spirituall Secondly for that the one is more pressed vpon Conscience and more often laid to heart then the other Thirdly because the remainder of seruile feare sooner apprehēdeth wrath by breach of the Law then filial feare the obseruance of dutie from Gods goodnesse and mercie Fourthly because of scandalls which are sooner taken when they are giuen and more marked of the worst when the regenerate doe fall in transgressing the law then omission of euangelical duties or euils against the gospell cōmitted which world lings and naturalists take no notice of Fifthly because of the more frequent vse of the law for morall vertues within for oeconomicall duties and offices of loue to be performed one to an other and in commerce with men daily abroad wherein a regenerate man findeth his often failings by reason hee knowes the law in a high and spirituall sense Sixthly because Euangelicall precepts of knowing Christ of belieuing in him of repenting for sinne of Christian loue do expresse themselues in obseruing the duties commanded in the law of which the regenerate failing Conscience will accuse him Seuenthly because the law more easily bindeth and worketh vpon the Conscience naturally when the Gospell though it bind yet it doth it supernaturally and that not without the speciall worke of grace euen in the regenerate man Eighthly because the regenerate in their failings to the law consider them only and that too often as sinning against the law without any apprehension of any their default therein towards the Gospell when in deed and truth their failing in obedience to the Gospell maketh them transgressours of the Law for let a man haue the vertue of Christ haue a liuely faith Euangelicall repentance and loue hee will not easily faile of his duty commanded in the law but if he doe he will quickly see by his sinning against the law that he hath been disobedient against the Gospell Section 6. Of the difference betweene the Conscience regenerate and vnregenerate SEing the regenerate Conscience vnder the Gospell will yet accuse and trouble a regenerate man for transgression of the law it may bee demanded how the same differs from the Conscience vnregenerate I answer they differ first in the binding power the vnregenerate onely by the law as a Naturalist but not by the Gospell for it hath no power nor command ouer his conscience to work in him obedience by reason First of their strong corruptions not abated Secondly for want of the spirit of illumination with sanctification Thirdly the vneffectuallnesse of the Gospell in them and lastly because they doe conceit the Gospell a law of liberty not requiring obedience at all But the Conscience of the Regenerate is bound both by the law and Gospell to obedience Secondly they differ in excusing and witnessing for one The vnregenerat mans Conscience though neuer so morally honest cannot excuse him nor witnesse his righteousnesse before God Rom. 3. 19. 23. But the regenerate Conscience will by vertue of the Gospell The vnregenerate Conscience cannot witnesse for the vnregenerate any one of these three things that he liueth in new obedience to God by Christ liuing in him as the regenerate conscience will Gal. 2. 20. That he hath the Spirit of adoption as the regenerate conscience doth with the aid of Gods spirit Rom. 8. 15. And that if he doe fearefully fall yet he loueth the Lord as the regenerate Conscience in Peter will Ioh. 21. 15. do after true and heartie repentance Thirdly they differ in accusing The vnregenerate Conscience in accusing may driue the vnregenerat from the meanes of saluation as it did the Pharisies make some tremble Ioh. 8. 9. Acts 24. as a Felix but not reforme them it fills them with legall sorrow as a Iudas to repent but not with Euangelical But now the conscience of the regenerate accusing neuer driueth them from the meanes the ministery of the word but it worketh reformation a godly sorrow in them as it 2. Sam. 12. 24. did in Dauid and also in Peter Mat. 27. and in the prodigall sonne Luk. 15. And thus much for the regenerate Conscience now follow the many differences thereof as the tender Conscience the wounded Conscience the quiet conscience the vpright the pure the iustifying and confident Conscience CHAP. 44. Of the tender Conscience THe tender conscience is the passible conscience easily touched with the least sin in thought word and deed as well in omission as commission Section 1. In whom it is THis is the Conscience of a Dauid whose heart smote him in cutting off but the lappe of Sauls garment This is the Conscience of a soft hearted Iosias which will tremble and melt at the word This is the Conscience of such as be easie to be intreated endued with wisedome from aboue gentle and mercifull This is the Conscience of all such as haue bin wounded in spirit such as haue felt the smart for sin anguish of heart and the burthen of Gods displeasure by former follies Section 2. Of the effects hereof THis tender conscience so rarely to bee found in these our daies hath singular effects First it makes a man humble in his owne eyes willing rather to condemne himselfe for euery sinne then to excuse colour or defend any sin Secondly it makes a man watchfull for it hath a quick sight and diligently attendeth vnto the rule carefully thereby to guide all his actions It is like the beasts in Reu. 4. full of eyes before to preuent sinne behind to recall our selues if any sinne hath of infirmity beene committed Thirdly it makes a man fearefull to offend and therefore moues him to auoid the very appearance 1. Thes 5. 22. of euill and to flie the occasions of sinning as Ioseph did who would not be in the roome with his Mistresse Fourthly It makes him vpon this feare to walke precisely not doing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 5. 15. Mat. 2. 8. any thing but vpon a diligent inquisition it will not permit a man to fall vpon a businesse rashly at an hap hazzard This causeth a man to be nice in that which other make a iest of This tendernesse made Daniel to refuse to eate of Dan. 1. 6. the Kings meat to pray three times a day when it indangered his life This made Dauid that he would 2. Sam. 23. 16. not drink of the water of the wel of Bethlehem this made the sons of Ionadab to Ier. 35. 14. dwel in Tents and to drink no wine this made Mordecai Ester 3. 2. not to bow his knee to Haman Naboth not to sell to Ahab his Garden and old Eleazer not to dissemble 2. Mach. 6. the eating of a little swines flesh Fifthly this will make a man carefull to auoid offence in things questionable whether good or ill if it be in a mans own power to doe or
God requireth truth in the inward parts And the want of this vpright Conscience is the cause of all fraud cousenages and villanies committed any where in all the world The meanes to get it is consideration of Gods all-seeing eye and the word for the rule and warrant in all our actions Now the same that begets it keepes it making a Paul to haue his conuersation in all simplicity and godly sincerity with cheerefulnesse CHAP. 50. Of the pure Conscience THis is the Conscience which euer accompanieth vprightnesse for he Iob. 8. 6. that hath the one hath also the other he that is pure is vpright Of this pure Conscience the Apostle maketh mention 1. Tim. 3. 9. 2. Tim. 1. 3. This is the conscience that cannot endure defilement Section 1. In whom it is and how attained THis is the Conscience of such as be sanctified by Gods spirit for the 1. Pet. 1. 22. Spirit purifieth the soule And faith purgeth the Act. 15. 9. heart and conscience taking hold of Christ by Heb. 9. 14. whose bloud the Conscience is purged from dead workes Moreouer it becommeth pure by the puritie of the mind the minds 2. Pet. 3. 1. of the regenerate are pure and therefore so is their Conscience for vpon the defilement of the mind the Conscience saith the Apostle Tit. 1. 15. is defiled Lastly it is pure by the wisdome giuen Iam. 3. 17 of God from aboue for it being pure and the light of the Conscience it must also be pure Section 2. Of the effects hereof THis sanctified purged and pure Conscience worketh first a detestation of all vncleanenesse for it looketh to the rule with a pure mind and the purity of wisdome from aboue 2. Cor. 7. 1. Iam. 1. 27. which rule forbids all filthinesse of the flesh and spirit all defilements and Isai 30. 22. spots of the world and all Iude vers 23. fleshly seruice impurity in Religion And therefore Conscience auoideth all such filth and vncleanenesse whatsoeuer Secondly it stirres vp a man to purity as the Rule commands it and religion tieth vnto it Hence is it Tit. 1. 15. Psal 18. 26. Prou. 15. 26. that from this pure Conscience men regenerate are called Pure and because this puritie of it causeth them to flie all impurities in Religion and in conuersation which other of defiled minds and Consciences make no matter of they are reproached with the ignominious name of Puritans the name of old Hereticks called Catharists and Nouatians whose heresie these so nick-named are farre from Section 3. Of the signes of this pure Conscience NOw lest any bee deceiued by presuming of this pure Conscience as if they had it which haue it not the word of God giueth vs euidence hereof to know where it is First it holdeth the mistery of 1. Tim. 3. 9 and. 1. 5. faith for this is kept in a pure conscience Secondly it is accompanied with a Heb. 9. 14. pure heart Thirdly hee 2. Tim. 1. 3. that hath it serues God purely following the steps of holy forefathers Fourthly and lastly it is shewed by a pure life for this must needs come from thence because if the word be pure the rule of it Religion pure the Gospel pure the heart pure the mind Heb. 13. 18. pure Conscience pure then must needs the life be Prou. 21. 8. pure in liuing honestly in working righteousnesse Phil. 1. 10. and walking without giuing offence Section 4. How to keepe it pure WHen the Conscience becommeth pure it is to be kept pure which is by auoiding that which may defile it which is sinne for it is called filthinesse and Christ telleth Iam. 1. 21. Mat. 15. 18. 19. vs that it defileth the man We must labour for Gods spirit faith purity of mind and for the wisdome which is from aboue which maketh Conscience pure and will so keep it CHAP. 50. Of the iustifying Conscience THe last difference of the regenerate Conscience is the Conscience iustifying This witnesseth our righteousnesse before God euen that which the law requireth and this it doth not by the law but by the Gospell in all those in whom it is the power of God to saluation and are iustified by faith in Christ Section 1. How the Conscience comes to iustifie Q. HEre it may be asked how the Conscience by the Gospell doth so iustifie a man Answ First The Gospell commandeth to beleeue in Christ Iesus 1. Ioh. 3. 23. Secondly it teacheth first to reiect righteousnesse of workes by the law in our owne persons Rom. 3. 20. Phil. 3. 9. the Gospell is vtterly against this Secondly it teacheth and reuealeth not an other righteousnesâ—â— but an other way to attaine it which is not by works but by faith in Christ for the Gospell Rom. 10. 30. 31. 32. and 3. 28. 2. Cor. 5. 21. Rom. 4. 23. 24. hath made known that the righteousnesse of the law is in Christ and that such as beleeue in him haue it imputed to them and so become they righteous before God Thirdly what the Gospell commandeth and teacheth that it maketh Eph. 1. 13. good through the effectualnesse of the Spirit and so bindeth Conscience to beleeue and obey the same If any professing the Gospell feele not this binding power it is for that they remaine ignorant of it or that their knowledge is not sanctified to them or for that it is not pressed home to the Conscience Section 2. In what the iustifying Conscience doth stand and how it differs from a iustifying faith Q. HEre it may be demanded wherein is this iustification of Conscience Answ It stands in the witnessing of our faith in foure things First that we beleeue what Christ Iesus is in himself as the Eunuch did Act. 8. 37. Secondly that we beleeue what he 1. Cor. 1. 30 was made for vs that beleeue in him euen our wisdome righteousnesse sanctification and redemption Rom. 10. 4. 30. and 3. 26. the end of the law for righteousnesse to all that beleeue and our iustifier Thirdly that we doe beleeue to be iustified by him and onely stand iust by his righteousnesse imputed Gal. 2. 16. without the workes of the Law Fourthly that we beleeue in thus beleeuing that God for his Son Rom. 4. 3. 5. 23. 24. 2. Cor. 5. 21. Iesus Christs sake will yea and doth account vs righteous before him All these acts of faith it doth 1. Ioh. 5. 10 witnesse for vs vnto God and this is the witnesse within vs. Some may say we haue often heard of a iustifying faith but not so of a iustifying Conscience and therfore desire to know the difference of them Answ Iustifying faith is the instrumentall meanes by which we apply Christ to vs for our iustification Iustifying Conscience is the witnessing of those forenamed acts of faith for vs vnto God Faith is as one receiuing money and paying it to his credit our to acquit him
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
couet thy Neighbours wife then commeth a more spirituall exposition thereof in the Gospell and saith Thou shalt not looke vpon a woman to lust after her for he that so doth hath committed adultery with her already in his heart So the Law in Nature saith Thou shalt not murther the Decalogue saith also Thou shalt not kill but the Gospell extends it to anger rayling speeches Matth. 5. 22 and telleth vs plainely that hee that hateth his brother is a murtherer 1. Ioh. 3. 15. Though the sense be inlarged yet the Law is one and the same and this is the Rule which guideth and bindeth Conscience properly and immediately from God Mans Law also bindeth Conscience for obedience is due for Conscience sake Rom. 13. 5. that is for the Lords sake 1. Pet. 2. 13. So farre as the Lawes of men haue ground and warrant from Gods Law but if contrary thereto Conscience is free Exo. 1. 17. Dan. 3. 18. Act. 4. 19. and 5. For man hath not power ouer Conscience but onely God CHAP. 8. With whom it is that Conscience by this bond of the Law hath to doe COnscience is bound to haue to doe onely with him whose Conscience it is For it is a reflecting knowledge vpon a mans selfe as is before declared And we read in scripture that Dauids Conscience smote himselfe 2. Sam. 24. 10. and the Conscience of the Iewes was pricked euery one felt the sting thereof within himselfe Act. 2. 37. Hence it is cleare then that such as complaine that at Easter they cannot come to the holy Communion because their Conscience troubles them for the wrong another doth them that they falsly belie Conscience for it meddles not with other mens actions against thee but onely with thine against others If it bee Conscience then it would tell thee of thine impatiency of thine vncharitablenesse and malice against him thou doest complaine of and not of his iniury done thee for this may bee Knowledge but is no act of Conscience Quest Here it may he asked whether my Conscience hath neuer any thing to doe with other men Answ Nor properly as the words and deeds be an other mans but as any way they become mine by assent consent Counsell command or occasioned by my example and so forth The sinnes of Ely his Sons were his by conniuencie the murthering of Naboth by Iesabels command became Ahabs sin through consent Vriahs death was made Dauids by command Iudas treason the Scribes and Pharisies were guiltie of by hireing him to doe it for money whereupon Conscience accuseth Conscience meddles with me in behalfe of another as farre as I am to thinke or speake of him as in Conscience I take him to be Iury-men giue in their Virdict upon others from their Conscience in this respect Hence is it that we vse to say of my Conscience he is an honest Man Hereupon also it is that one will appeale to the Consciences of other men for iustification and approbation in their faithfulnesse as we may reade that S. Paul did in his appeale to the Corinthians 2. Cor. 4. 2. and 5. 11. CHAP. 9. What it is which Conscience meddles with in him whose it is and how farre COnscience hath great imployment and much businesse with the whole Man with all his thoughts words and deeds as they haue any relation between God and him It hath to doe with Man as farre as the rule which binds it hath to doe with Man in commanding and in forbidding him any thing or any way directing him in any thing Now for that particulars may more set out the power and authoritie of Conscience I will instance wherein Conscience hath to doe as farre as I find in holy Writ and as our owne experience will witnesse Section 1. With Vnderstanding FIrst it hath to doe with the vnderstanding the Informer it selfe which sets Conscience on worke and this it doth touching the right use and well employing of the Wit and Vnderstanding Pauls Conscience had to doe with his Wisedome in the exercise of preaching 2. Cor. 1. 12. Conscience will tell vs whether our Wisedome Iam. 3. 16. 17. bee earthly sensuall diuellish or heauenly We must therefore take care of the vse of our Wit for Conscience sake Section 2. With thoughts COnscience meddles with Thoughts because the Rule hath to doe with them Mat. 9. 4. Heb. 4. 12. 2. Cor. 10. 5. therfore Conscience Whereupon Dauid checks himselfe touching his Thoughts Psal 77. 10. 11. The Godly by experience feele the work of Conscience herein and men vse to appeale to their Consciences and to call them for witnesse touching Thoughts Hence is it that men will say My Conscience tels me I neuer thought it and so forth Thought therefore is not free Conscience hath charge ouer it by the Rule binding which binds it Section 3. With the Memorie IT hath to doe with Memorie as it reteineth euill and forgets that which is good for the Rule that is the Word doth bind vs to remember and not forget our duty Eccles 12. 1. Heb. 13. 2. 16. Therefore exercise Memory well else Conscience will round thee for it and God will punish thee Psal 50. 22. Section 4. With the Will and Affections of the heart COnscience lookes to the bent and inclination of the Will by which Paul could say Will is present with mee Rom. 7. 18. It obserues the heart for it was Pauls Conscience that could make him speake of the simplicity and sincerity of his heart 2. Cor. 1. 12. so it made Abimelech speake Gen. 20. 6. and Hezekiah of their vprightnesse of heart Isai 38. yea it is so acquainted with the hart as it is often called the Heart 2. Sa. 24. 10. Act. 2. 37. And hath to doe with the Affections for the rule bindeth Conscience both for the wel-ordering of them also to place them aright and to moderate them Therefore Saint Pauls Conscience could witnesse both of his ioy 2. Cor. 1. 12. and of his sorrow Rom. 9. 2. Section 5. With Conscience it selfe COnscience is so vpright that it meddles with it selfe by the reflecting Knowledge vpon it selfe from the Rule as the eye seeth it selfe by the reflection of a Glasse for it being informed and rectified it will censure the former deadnesse and erroneousnesse thereof according to the binding power of the Rule directing the Conscience Thus we see how and with what it hath to doe with in the Man whose Conscience it is CHAP. 10. What Conscience hath to doe with him in respect of his outward actions whose Conscience it is WHatsoeuer it bee in word or deed which hath any relation to God and commeth vnder the Rule of Gods Word that same is it which Conscience must and will meddle with as by these insuing particulars it may appeare 1. It hath to doe in Baptisme answering to God for the baptised if one of yeeres as others doe for an Infant to the Minister 1. Pet. 3. 21. 2. With Ministers in
iudgment to finde out the true Religion and to be able to difference it from all false religions or rather superstitious See a little Booke intituled Good Christian looke to thy Creed and Satanicall inuentions Fourthly to striue to feele the power of this true Religion that so Conscience may be bound to hold vs to the vnfeigned performance of the same CHAP. 29. Of the large Conscience THere is an euill large Conscience a spatious and wide Conscience like the way to Hell This is the Conscience of such as can swallow downe sinnes great and many that can admit of cart-loades thereof without any rub or let to this Conscience This is the conscience of some worldlings some of all sorts of professions vsurers extortioners and such like The cause of this spacious and so large a Conscience is the vnderstanding highly esteeming of profit and preferment and in respect hereof vnder-valueing and vnder-prizing of Religion of iustice and of vpright dealing Whence followes sinfull practises to gaine and to come to aduancement giuing way to any sinne that may hale in profit make a man rich and exalt his estate in the World No sinne stickes in the way as sinne but onely for the infamy thereof if openly knowne or the danger of the Law by which may ensue punishment otherwise through largenesse of Conscience all is fish that comes to net all is lawfull prey and booty that may finely and cunningly bee come by The remedie to bounde this wide conscience is by tying it strictly to the Rule of righteousnesse and by vnderstanding iustice iudgment equity and euery Prou. 2. 9. good path for our right dealing CHAP. 30. Of the Cheuerill Conscience THere is a Cheueril ill Conscience which is like Kids leather which may bee made wide or strait This is the Conscience of him that can as occasion serues his turne make large or straiten his conscience playing fast or loose for his owne aduantage for hee chuseth and picks out particular duties to obserue as best pleaseth his humour neglecting the rest This was the Conscience of Saul in his warfare 1. Sam. 15. 14. 34. 22. 17. 18. against Amalek who could spare the best and destroy what was vile and naught hee made conscience of the peoples eating of blood but it was nothing to hate Dauid to persecute him and to murther 1. Chro. 13. 3. the Lords Priests and to neglect the Arke of God This was Ioabs conscience he could abhorre Dauids command to number the people yet to kill treacherously Abner and Amasa it was no scruple Iehu could destroy the idol-seruice to Baal but hold vp the golden Calues in Dan and Bethel The Scribes and Pharises had their consciences straite to put Iudas Mat. 27. 6. wages into the Treasurie and to goe into the Iudgement Hall but it was Ioh. 18. 28. wide enough to giue money to betray Christ and to cause Pilate to put him to death causelesly Iewes would not haue Christs Ioh. 19. 31. body and the two with him to hang all night on the Crosse because of the Sabbath following but it troubled them not to consent to his death Such a conscience they had in 2. Cor. 11. 24. whipping the Apostle giuing one stripe lesse then forty but not what cause they had to whip him at all Scribes and Pharisies could tithe Mint Commin and Annise but yet let passe the weighty matters of the Law This is a Papists conscience that will eate no flesh on Friday but can seeke by Gunpowder to blow vp the Parliament The Cause of such a Cheuerill Conscience is First that a man makes the Rule of Conscience subiect to his owne will by false interpretations by subtill distinctions thereby weakning the power of the Rule that it hath not force vpon Conscience Secondly the secret and hypocriticall reseruations in his minde and heart in obeying the Rule to which hee neuer wholly can nor will submit himselfe Thirdly a deceitfull and very false imagination of minde that the Rule is alterable and may bee enlarged as may best serue their turne as Cardinall Cusanus once deliuered in a letter to the Bohemians The Remedy is to hold the Rule euer to bee one and the same impartiall constant vnalterable without varying as God himselfe also to be perswaded that we are to be wholly led by it and not it to be framed to our owne lusts CHAP. 31. Of the benumbed Conscience THe benumbed conscience is that which hath lost it mouing as dead for a time as a member benumbed This is the conscience of such as haue lost the feeling thereof by some foule offence lying therein without repentance This may happen sometime to the godly to Iosephs Brethren to a Dauid for a while The causes hereof may bee expressed by a similitude taken from a member benumbed First A member becomes so yea the whole body after violent heate and exercise by suddenly attracted cold So a man very forward in Religion and religious exercises growing cold by suddenly leauing them liuing where the word is not and companying with others of no Religion or with contemners of it Secondly By a dead Palsey So Conscience by some deadly sinne Thirdly by tying it hard so as the bloud wherein the life is can haue no passage till it be loosed So Conscience is benumbed when the mind is tyed to the world so as it cannot bee free to meditate vpon Gods word for the freedome of the minde for holy meditation is as the life and bloud to the Conscience Fourthly by some violent blow So Conscience by some violent suggestion of Satan which for the present may make a man senslesse of his sinning Fifthly by being put out of ioynt So Conscience which is put as I may say out of ioynt when memorie hath lost and forgotten what it should keep to carry it from the mind to the Conscience touching things past either of sin committed or of duty omitted In this case if memory faile the vnderstanding and Conscience are put out of ioynt Sixthly a member becomes deadish by lying still but crookedly vpon some hard thing and weight vpon it as the Arme will be in bearing vp the head and the elbow vpon some hard bord or other thing So Conscience is benumbed when the vnderstanding is crookedly bent to crooked paths the heart hardened and some heauie corruption pressing it downe The effect is that during this time that the Conscience lyeth as dead the partie is without remorse for sinne he cannot out of generall reproofes see his fall without a liuely and cleare application as appeares in Dauid when Nathan spake to him parabolically The Remedie is to haue the word applyed as a Nathan did it to Dauid and to bee content to bee rubbed vpon by wholsome reprofes priuat admonitions and mutuall exhortations that the heart be not hardened by the deceitfulnesse Heb. 3. 13. of sinne CHAP. 32. Of the cauterized Conscience THe last and worst
degree of an ill Conscience is the seared and cauterized Conscience of which Saint Paul makes mention 1. Tim. 4. 2. a Conscience seared with an hot iron so as it is of a crusty senslesnesse for cut it prick it yet it bleeds not This is the Conscience of Hereticks deeply dyed with hypocrisie led away with the spirit of errour being seduced and seducing others teaching in stead of the truth the Doctrine of Diuels 1. Tim. 4. 1 2. Such as call euill good Isai 5. 20. and good euill which put light for darkenesse and darkenesse for light leading captiue the simple loden 2. Tim. 3. 6 with sinne such are the Priests and Iesuites the Romane locusts the croaking froggs comming from the bottomlesse pit Reu. 9. 16. out of the mouth of the Beast the Dragon and the false prophet that is vpon the Popes command by the Diuels suggestion and as strengthened with the authoritie of the dominion and iurisdiction vsurped by that Antichrist This is also the Conscience of such as be past feeling in sinne by custome and hardnesse of Eph. 4. 19. Rom. 2. 2. heart which cannot repent This damned Conscience happeneth to some by obstinately resisting the cleare truth for aduantage sake by continuall custome of sinning especially after they haue felt the smart for sin For to such it happeneth as to one tender handed who beginning to worke with a hard instrument will haue his hand blistered but after by continuall vse it will become hard and brawny A man making Conscience of sinne and feeling the sting thereof if euer he fall to a custome of sinne his heart growes hard and his Conscience brawny and without sense so as he cannot repent and turne no more then the Ethiopian can wash white his skin or the Leopard be freed from his spots Ier. 13. 23. The remedie to cure this is onely the extraordinarie worke of God who can make that possible which with man is altogether impossible else of these sorts I may say as they write vpon the dore of the house infected with the Plague only this Lord haue mercie vpon them and so leaue them incurable saue onely by him that can doe all things what he will in heauen and in earth And thus much hitherto for the euill still and quiet Conscience with the diuerse differences now followes the stirring Conscience and differences thereof CHAP. 33. Of the stirring ill Conscience in generall THe stirring ill Conscience is the Conscience busie in accusing and is vnquiet painefull and troublesome Section 1. In whom it is THis was the Conscience of Adam and Eue presently vpon their fall This is the Conscience of the Rom. 2. 15. Heathen and of euery vnregenerate man all comming out of the loynes of Adam not borne anew whensoeuer they sin and do mind the Rule it binds Conscience to accuse Section 2. Of the causes thereof THis accusation of Conscience ariseth First of the guiltinesse of sinne knowne and obserued by the Vnderstanding to the informing of Conscience as wee may learne out of Ioh. 8. 9. Act. 2. 37. Secondly from the dominion of the law and power thereof Rom. 2. 15. 7. 9. 10. ouer all vnregenerate binding the Conscience as I haue said to accuse Thirdly vpon continuance in sin and not truly repenting for the same So long will Conscience accuse and cannot acquit because a pardon hath not been sued out Section 3. Of the effects THe accusing Conscience hath diuerse effects First It will make man blush and be ashamed Gen. 3. and Rom. 6. 21. Secondly not to endure to heare one speake of such sinnes whereof he is guilty Ioh. 8. 9. Thirdly It will work feare vpon the apprehension of onely appearance of danger as Iosephs brethren did Gen. 43. 18. and 45. 3. Fourthly It makes men suspicious of the loue of others whom they know they haue iustly offended and who they know haue power to reuenge themselues Gen. 45. 3. Lastly it works feare of death and maketh the vnprepared to say as the Israelits and to cry out we dy we all perish Num. 17. 12. Section 4. Of the Remedies TO stay this accusation of Conscience and to be freed frō the paine of it is First To remoue the guilt of sinne and to bee clensed ther from and this is attained by the bloud of Iesus Christ who clenseth vs from all sinne 1. Ioh. 1. 7. by the Fathers forgiuing this also clenseth vs from all iniquity 1. Ioh. 1. 9. and by the holy Ghost sanctifying vs. Tit. 3. 5. who workes faith in vs perswades vs of pardon Secondly By getting from vnder the rigorous dominion of the Law and malediction therof and that by Christ Rom. 7. 4. Gal. 4. Thirdly by repentance confessing sinne and forsaking the same for so shall man receiue mercie from God and remission of sins Prou. 28. 13. by Christ Act. 3. 26. and 5. 31. And so Conscience will be appeased and made comfortable and truly quiet in Christ Thus much for the stirring and vnquiet Conscience in generall now follow the differences CHAP. 34. Of the erroneous Conscience THe stirring Conscience erroneous is that which worketh and doth it office but yet erroneously Section 1. Of the difference betweene the blind Conscience and errour in Conscience and an erroneous Conscience HEre it is not amisse to shew the difference of a blind and erroneous conscience the blind seeth not the Rule this doth though badly that workes without the Rule this by Rule but amisse Also here note a difference betweene errour in Conscience and the Conscience erroneous An errour may be in the Conscience of a Peter euen an Apostle as in his iudging things common and vncleane which God had cleansed Act. 10. and in not being assured of the vocation of the Gentiles as also were some other beleeuers Act. 11. 2 and this is about some one or other particular matter But the erroneous Conscience is that which is most what misled in matters of a mans religion and his deuotion Section 2. In what the erroneous Conscience doth amisse THe act of this erroneous Conscience stands in two things 1. In excusing where it ought to accuse as it did Vzzah in touching the Ark and in Saul offering sacrifice and in Vzziah attempting to burne incense such a Conscience had Rachel Gen. 30. 6. and Leah Gen. 30. 18. which made them reioyce as if God approued them in that which was euill this was Saint Pauls Conscience before conuersion Act. 26. 9. and the Conscience of Christs enemies Ioh. 16. 2. and of the Papists now whose Conscience allowes them to equiuocate in an oath to neglect reading of Scripture except they haue license to hate our profession to take carnall liberty on the Lords day and to seeke the death of such as withstand them in their profession 2. In accusing when it should excuse when we do but what is lawfull to be done It murmured against Peter when God bad Act. 10. 13. 14.
the Scribes and Pharisies Mat. 15. 2. 6. the following whereof is called by Saint Peter a vaine conuersation which Christ by his bloud came to deliuer vs from 1. Pet. 1. 18. Thirdly By the precepts and commandements of men Mat. 15. 9. Col. 2. 20. 22. Fourthly By custome which becomes as a law to the ruder sort to bind their Consciences Fifthly By the shew of wisdome and shadow of great humilitie in such a voluntary worship Col. 2. 18. 23. Sixthly By examples of Forefathers and Elders which strike a great stroak in many as formerly it hath done with such superstitious hipocrits as Christ calls them Mar. 7. 3. 4. 5. 6. Section 4. Of the remedie TO remoue this superstition from Conscience and to acquit it from such slauish feare and bondage is to settle iudgement in fiue things First wee must know that the doctrines and commandements of men binde not conscience of themselues but as they be grounded on Gods Word Secondly else the Scripture condemneth them Matth. 15. Mark 7. Col. 2. 20. 21. 22. 1. Pet. 1. 18. as vaine worship and vaine conuersation Thirdly That we must know our Christian libertie purchased by Christs blood from these yoakes of bondage 1. Pet. 1. 18. and that wee must stand fast in this libertie Gal. 5. 1. Fourthly we are to be resolued in this point that all will worship though neuer so wisely contriued by man and though it carry neuer so faire a shew is condemned of God as the forenamed scriptures doe shew Lastly we must be well assured that where God giueth no law himselfe there is no transgression Rom. 4. 15. and 5. 13. and so no bond to tye Conscience Section 5. Of the second thing about which the superstitions Conscience is exercised THe other thing about which the Conscience of the superstitious is troubled is about some works of Gods prouidence which men though falsly take to be Gods forwarnings and forbiddings and as signes and tokens frō him of some good or of some ill to befall them as a hare to crosse in a morning to stumble in going out salt falling burning of the right or left cheek or eare finding of siluer gold or old iron sudden bleeding at the nose and many such obseruations of superstitious people Section 6. Of the causes hereof THe causes of this feare in this superstitious conscience and the awing of it in respect of this prouidence are these First a strong conceit that there is here in a will of God forewarning people wherupon the conscience becomes bound and the heart made fearefull Secondly the obseruing of the euent which hapneth according to the conceited opinion to the more confirming therof and the further binding of the superstitious to credit the same Section 7. Of the remedy TO heale this and to free the Conscience from such a superstitious bond and the heart from this idle feare note these things 1. That God neither by his word foretels nor by his prouidence doth prognosticate either good or ill in the falling out of such things 2. That albeit such things happen according to mens vaine imaginations yet no credit is to bee giuen thereto nor any conscience to be made thereof First because the opinion in these things is Heathenish and from pagans which Christians are therefore to Ier. 10. 1. 2. detest and not feare their feare Secondly because Satan workes herein and seekes to weaken our faith in God Thirdly because these sometime haue been found false by religious mens true obseruations who contemne these fooleries Fourthly because if they proue true sometime that 's but to try vs whether we wil be wise or become vaine and superstitious Lastly because it is well obserued that the more naturall men be and ignorant of the Gospell the more foolishly superstitious are they the more fearefull and vaine in such obseruations and the more inthraled in their minds to such vanities On the contrary the more people increase in knowledge of the Gospell faith in Christ and be renewed in the inward man the lesse they regard yea the more they contemne these things and are lesse troubled with them as held altogether idle and vaine And thus much for the superstitious Conscience CHAP. 36. Of the scrupulous Conscience THis scrupulous Conscience is the stirring ill Conscience about vncertainties of which the iudgment is vnresolued and passeth neither this way nor that way Section 1. In whom THis is the Conscience of the Ignorant especially in particulars Of such as be Questionists in and about commonly things indifferent or disputable not necessary to life and saluation of such as be like Scribes and Pharisies straining at Gnats and swallowing Mat. 23. 24 Eccl. 7. 16. Camels Of such as will be ouer righteous iust ouermuch straining duties beyond the rule or making somethings which be indifferent necessary to be either done or left vndone These are troublers both of themselues and of others too very often Section 2. The causes hereof THe Conscience of a godly man may haue sometime a scruple in it through ignorance or errour in some particular but his Conscience for a scruple is not to be called a scrupulous Conscience for that which is scrupulous is commonly and for the most part so This happeneth first through the iudgment very vnsetled vnresolued ambiguous wauering this way and that way suspicious hauing no certaine ground to settle upon but onely running vpon coniectures disputing too and fro with and against so as Conscience is much troubled 2. This happeneth by misapplying generall rules about things indifferent according as they conceit to particular actions as to suppose that they edifie not that they be offensiue not decent not to Gods glory deciding within themselues sometimes positiuely that which an other makes disputable by conference with whom their former conclusion is shaken and so stand vnresolued in their iudgement 3. This scruple happeneth when a thing indifferent is needlesly questioned vpon which the Apostle laboured to preuent among the Corinthians saying aske no question for Conscience sake 1. Cor. 10. 27. For in truth there is nothing that more breedeth scruple than idle questioning of matters which might bee well passed ouer 4. By stretching a thing for want of knowledge beyond the nature of a thing indifferent so taking it to be worse than it is through some shew of euill in his apprehension as some did among the Corinthians 1. Cor. 8. 7. 5. By vncharitably expounding such things as be established and onely proposed as indifferent by authoritie beyond the intent of the Church Lastly by giuing way to doubts and to trouble themselues needlesly with vnprofitable disputations of things vndetermined Such peruerse disputes the Apostle liked not 1. Tim. 6. 5. Section 3. Of the effects FRom this scrupulositie ariseth inward trouble feare heart burning vncharitable censuring and iudging one an other and outward diuision sects vnwarrantable courses oppositions forcible impositions and much euil euery way for want of peaceablenesse both on
Rule If this be so Oh how many thousands are there which make no Conscience in most things which they thinke speake and do For though the Rule bee knowne it is without application to the act and what they think speake or doe it is without consideration of the Rule and so no Conscience For to doe a thing of Conscience there must bee obserued these fiue things First That there is a Rule Secondly What it is Thirdly The authoritie of it to binde Fourthly The constant remembrance of it Fifthly The application of it to the act for the well ruling and guiding of it All come to Church people pray receiue the Sacrament but most doe not thus of Conscience because they mind not the Word of God and the act with application to themselues obseruing how the Rule and act agree and disagree in their doings Section 5. It knoweth with a framed conclusion COnscience is a kind of Conscientia quasi concludens scientia concluding science for it frameth as it were syllogistically reasons either with or against a Man first the Vnderstanding takes a proposition from the Rule and propounds it to Conscience thus He that 2. Sam. 12. 5. is a mercilesse and cruell man is worthie of death So said Dauids vnderstanding from Nathans Parable Then vpon Nathans application to Dauid the knowledge of his Conscience said But I am this mercilesse and cruell man And thereupon it maketh him to conclude I am worthy of death and so sheweth it selfe to be Conscience And as it concludeth against a Man so it will for a Man thus Hee that doth that which he doth in the integrity of his heart and innocencie of his hands shall finde fauour with God This Abimelechs vnderstanding propounded Then the science or knowledge of his Conscience maketh him assume But that which I haue done I have done in the integrity of my heart and innocencie of my hands vpon this assumption to shew it selfe Con-science it forceth him to conclude Therefore I shall finde fauour with God And thus much for the name why it is called Conscience in all these forenamed respects CHAP. 7. Of the Rule which bindeth Conscience thus to conclude HAuing before made mention of a Rule and of the authority thereof by which Conscience worketh it is fit to know what it is The Rule is but one onely which is Gods Law and Will reuealed for Mans direction in euery dutie to be performed to God or Man a Rule for life and practise Though this Rule bee but one it is Considerable three waies first as it is in nature Secondly as it is in the Law and old Testament Thirdly as it is in the Gospell and new Testament Section 1. Of the Rule in Nature THis Rule in nature is Gods Law once written perfectly in Adams heart whereby he knew his duty to God to himselfe and to his Neighbour and whereby his Conscience was bound to stir him vp to all duties of holinesse and righteousnesse But now since the fall the perfectiō of it was lost and now onely are remainders thereof in vs yet are these relicks of that perfect Law first called a Law still and conuincing Rom. 2. 14. 15. Secondly Truth Rom. 1. 18. 19. Thirdly being a law and truth it is certaine and infallible Fourthly It is a teaching law 1. Cor. 11. 14. In which place it is called Nature that is the Law of nature by which men know not onely sinne in generall but also many sinnes in particular and the iudgement of God due for the same Rom. 1. 32. The matter of this Law are certaine generall Notions and common Principles of truth and of knowing good and euill So certaine vnfallible and durable as neither Deuils nor iniquitie it selfe can blot out of Mans Vnderstanding and Conscience such as these be That there is a God that he knowes all things that he is to be worshipped and serued that it is a good thing to please God that the soule of mā is immortall that men must loue one another that we are to doe as we would be done vnto that right is right that it is good reason that euery one haue his owne that one must liue by another that honest things are to be loued many such like which are cald the light of nature Sparkles of Gods image after which Man was created and is that which is commonly called the Synteresis of Conscience The end of this is for such as be out of the Church to be as a Law for direction of Conscience and for common equity and preseruation of humaine societies to liue one with an other in some sort peaceably and to make all men to be without excuse before God Rom. 1. 20. By this the Heathen Philosophers wrote their Ethicks and Politicks and many in their own persons were morally honest and left examples of their vertues Yea such is the truth of this light of Nature and so convincing as it shall be at the last day the rule by which all the pagans and Heathen people shall bee iudged and condemned Section 2. Of the same Rule in the Decalogue THe Law and light of Nature is one and the same for substance with the Law of the ten Commandements which was written by God himselfe and giuen to Moses for his people Israel That was and is in the heart this written in Tables of stone that consists of generall notions this is expressed in more speciall precepts that obscure and darke this more cleare that as the Text this as a Commentarie that is in all without study this atteined by reading hearing and instruction as by that men shall be iudged so also by this at last day Rom. 2. 12. This Decalogue set forth in two Tables is more largely expounded by the rest of holy Writings in the old Testament Section 3. Of the same Rule in the New Testament THe Law of Nature being in the Decalogue set more cleerely forth it selfe is explained also more amply in the old Testament and likewise in the New Testament In which 1. The law of nature is mentioned Rom. 2. 12. 14. of which a Principle is deliuered by Christ Mat. 7. 12. 2. The precepts of the Morall Law are repeated Matth. 19. 18. 19. Rom. 13. 9. 3. They are expounded in the new Testament more spiritually and that by our Sauiour Christ Matth. 5. 21. 27. 28. 33. 34. 37. So as this Rule and Law of God in Nature in the Decalogue and in the Gospell is one and the same the first written in the heart Rom. 2. 15 the same written in Tables of stone more fully and expounded by the Prophets and againe written in the heart of those with whom God makes his new Couenant of grace 2. Cor. 3. 3. Ier. 31. 33. Heb. 8. 10. So as they differ not but in degree of a more large exposition of one an other as thus The Law in Nature saith Thou shalt not commit adultery the Decalogue goeth further and saith Thou shalt not
second it who is greater then thy conscience 1. Ioh. 3. 20. Quest How may we know when Conscience doth indeed absolue or condemne Answ By the effect and worke of it vpon the heart presently vpon the sentence giuen 1. If it acquite then it will make the heart reioyce 2. Cor. 1. 12. It will comfort him against all that may bee said against him as Iob was by it say his comfortles friends against him what they could It will make him lightly to esteeme the peruerse opinions vaine censuring of him 1. Cor. 4. 3. It will make him bold towards God 1. Ioh. 3. 21. and before men as bold as a Lyon without feare as Paul was before the Councell because hee had liued in all good conscience Act. 23. 1. 2. If it condemne then the heart is made sad and sorrowfull as it was in Iudas then it workes shame Gen. 3. feare Wisd 17. 11. trembling in a Felix and horrour in Belshazzar Dan. 5. 6. disquiets the whole Man And thus much for all the offices of Conscience CHAP. 17. Of the reasons why God hath placed such a thing in the soule of man GOd hath been pleased to place this thing which we call Conscience to exercise its offices in man for many reasons 1. To be a witnesse for God in his iust proceeding against man to enforce him to say that God is iust 2. To make a man in despite of all Atheisticall suggestions from Satan to acknowledge a God and that hee is first a God of power that can set such an ouer-ruler in man Secondly a God of wisdome that hath put such a Spie in man as can search into the heart and such an Intelligencer as can finde out the deceits thereof and make man acquainted therwith Thirdly a God of mercy that was pleased to giue vnto Man such a trusty Aduiser and such a faithfull Counseller to direct him if hee will be aduised and counselled 4. A God of iustice that hath so ready a Tormenter in Man to punish him if needs hee will bee rebellious and porsist in sinne 3. To procure due reuerence and obedience to Gods commands to his seruice and worship and to all his ordinances which without this Conscience Man corrupt would neuer doe 4. For Mans speciall good sundry wayes as first to make a Man to know himselfe and to see into himselfe for the better ordering and disposing of himselfe towards God and Man Secondly to hearken vnto Gods word and to make vse thereof inwardly and outwardly in life conuersation which men would neuer doe if they had no conscience Thirdly to know how to apply to our selues Gods iudgements with feare and awfulnesse to his Maiestie Fourthly to vphold humane society in families in Townes Cities in Church and Common-weale For if in any of these any thing be amisse it is because men haue not Conscience ruling nor the Court of Conscience kept within them CHAP. 18. Of the excellency of Conscience aboue all other faculties in the soule COnscience that prepotent faculty farre excelleth all the other faculties many wayes 1. It is the most principall part of Gods Image in Man and most resembling God in sincerity vprightnesse impartialitie without sinister respect it is all one to the rich and poore it encourageth the meanest in a vertuous course and will not flatter the greatest in any euill way 2. It is as Gods Vicegerent ouer all the rest and ouer the whole Man it commands and rules him and them it keepes Court to which euery power of the soule oweth homage and seruice to which Court they must come vpon summons to the sentence whereof they must stand without appeale 3. It retaineth more rectitude and originall purity if any at all remaine then any of the other For it would neuer faile in performance of its dutie if the other did not faile it and corrupt it 4. It is that onely which discouers a man to himselfe and all that which is in him to make him iudge of himselfe aright 5. It is not subiect to Man nor can a Diuell ouerbeare it but it will make him to tremble 6. It is that which onely can and doth in Man frame him to that which is good and restraine him from euill which power is not in any of all the other faculties 7. And lastly it is that within Man which God will iudge him by at the last day Reuel 20. Therefore seeing it is so excellent and excelling the rest let vs most esteeme it and make most of it as our dearest friend or our dreadfulst foe CHAP. 19. That all men as they ought are not subiect to the authoritie of Conscience and what bee the causes thereof THough Conscience be so excellent and haue from God ouer Man so great authority yet is it of most but poorely obeyed for some will allow what Conscience condemneth Rom. 14. 22. Some will deny as Caine what it tells him is true some will not amend though it make them like a Foelix to tremble some will put it away that it may not trouble them in their falling away as did Hymeneus and Alexander in the most it hath little command and the principal reasons are these 1. Is from Conscience it selfe which since Adams fall hath lost of it soueraigntie and commands but weakely in most by reason of that hereditary corruption which stickes to it as well as to the other faculties 2. Is abuse of the wit for mens priuate ends which made Ahitophel ioyne with Absolom against Dauid and Ieroboam to set vp his golden Calues for the Conscience of either of these could not but tell them that they did most wickedly against both God and man The abuse of wit in finding subtill distinctions to deceiue Conscience is that which makes the Word to haue no power to bind nor Conscience to vse it authority ouer man but men will runne into errors superstitions and other euils many and manifold 3. Is wilfulnesse as in some Israelites Deut. 1. 42. 43 and once in Dauid when hee would number the people 2. Sam. 24. Satan prevailing therein 1. Chro. 21. This made Ionah disobey God yea to contend with him and Simeon and Leui to bee brethren in euill and cruelty Gen. 49. 6. Where this willfullnesse is it makes him presume against his conscience as did Ieroboam and Amaziah and Ioash when the Prophets did reproue them 4. Is violence of affection ouer-swaying Conscience silencing it or giuing a deafe eare to it violent lust ouerbore Conscience in Ammon abusing his Sister Thamar Dauid in adultery with Bathshebah Ruben in abusing his Fathers concubine and such other like examples Couetous desires hinder Conscience workes as wee may see in Iudas and in those mentioned in Ezech. 33. 31. 32. a crowd of worldly businesses and desire to bee rich hinder the voice of Conscience that it cannot bee heard nor attended vnto Worldly feare the displeasure of the mighty will make a Pylate doe against his conscience clearely conuicted
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
28. him arise and eate and so when he was to goe vnto the Gentiles till God gaue him a speciall warrant Thus it deales with Papists in keeping them from our Church from pious conscience and meanes of sauing knowledge Thus Ahaz Conscience seemed to trouble him as fearing to tempt God when he was Isai 7. 11. 12. required to aske a signe and yet would not Section 3. Whose conscience this is THis is the Conscience of all that be ignorant of the right rule of religion and obedience the conscience of the weake in vnderstanding to iudge and discerne of truth in their seruice and deuotion to God of young Nouices ouer forward before they know what is lawfull and vnlawfull of some zealous without knowledge as the Iewes and now Brownists Rom. 10. 2. and Anabaptists and fiery Papists of all headstrong Factionists and presumptuous Spirits of all Vsurers which hold their course lawfull Section 4. Of the causes hereof FIrst the ignorance of the true rule so as a man doth what seemes good in his owne eyes as some Isralites Deut. 12. 8. did Hereupon it is that men take euill for good good for euill light for darkenesse darkenesse for light vice for vertue and vertue for vice for ignorance Mat. 22. 29 1. Tim. 1. 6. 7. of scripture makes people to erre 2. The abuse of the true Rule which is by false interpreting of it as Scribes and Pharisies did by sticking Mat. 5. 6 to the letter without the sense and true meaning as Papists doe in taking literally these words this is my body and as Vsurers do the place of Matth. 25. 27. by misalledging the Scripture as Satan did Mat. 4. and as doe all Hereticks and Schismaticks by making false conclusions from sound premises 3. The hauing of a false Rule for direction as bare opinions of the learned examples of the old of the wise in the World of great men and rich men custome multitude mens owne conceits fantasies and opinions from corrupted reason These all are crooked Rules and make conscience anomalous and the man to doe amisse Section 5. The effects of it THe Conscience so erring breeds in men heresie schisme superstition wilworship and idolatrie It heartens some to be obstinate Ioh. 16. 2. in euill yea in persecuting the Godlie in the zeale of a false Religion Section 6. The remedie THe rectifying of this erroneous Conscience is this to know the true Rule and the true sense of it to hold onely to it and rightly to vse and apply it Section 7. Of certaine questions FIrst Quest Whether a man doth well to be led by his erroneous Conscience Answ No First because the conscience is deceiued by the errour of vnderstanding which is in it selfe a sinne if it know not what it ought to know therfore a man is not to follow the errour of Conscience Secondly because that which Conscience excuseth may be a flat sin or that which it accuseth a man in may bee a duty commanded by God If so then conscience cannot dispense with man in sinning nor absolue him from an imposed duty for God is greater then his Conscience who binds it to direct man in excusing and accusing rightly 2. Quest Whether a man may doe contrarie to his conscience when it erreth Ans To answer to this we must consider about what the conscience erreth whether in things simply commanded or forbidden or about things indifferent 1. If about things of the first nature man is to regard Gods authority ouer him and his Conscience too his couenant in baptisme and his bond there tying him absolutely to the lawes of his Soueraign the God of Heauen And therefore is he to presse his Conscience with the euidence of the commandement to yeeld obedience thereunto and to force it by the cleare authority of it to do as God commandeth or forbiddeth 2. If about things indifferent a man may not doe against his Conscience Rom. 14. 22. 23. Happy is hee saith the Apostle that condemneth not himselfe to wit in and by his owne Conscience in that thing which hee alloweth to wit in doing it for he that doubteth that is he that puts a difference and discerneth betweene one thing and an other and yet cannot resolue himselfe therein sinneth if he do it Now why hee may not presse Conscience and do against it herein is for that God hath left the matter free and hath not enterposed his authority of command or forbidding between the matter and a mans conscience to bind it this way or that way but leaueth it to the guidance of the Rules of things indifferent wherof the Church hath authority to iudge and so to interpose her power betweene Conscience and such matters according to those rules with which a priuat mans Conscience must rest satisfied and if it be not he must labour earnestly for resolution and perswasion in the meane space the Church is to beare with his weakenesse Thus much for the erroneous Conscience CHAP. 35. Of the superstitious Conscience THe next difference of the stirring ill Conscience is the superstitious Conscience This is the Conscience exercised about vaine imaginations superstitious worship and false feares Section 1. In whom it is THis is the Conscience of such as be awed by Spirits and Diuels by Ier. 10. 2. signes in the Heauens as the heathen be of all idolaters foolish ceremonious will-worshippers as were the Athenians and now Act. 17. 22 Papists Of all such as worship God in much seruile feare and not willingly as many sottish people yet among vs doe Of all witches Wizzards Astrologers Charmers obseruers of times good and bad daies fortune-casters and all that rable of rake-hels Lastly it is the conscience of all timorous natures giuen to obserue that which they call luck and chance Section 2. Of such things as about which this Conscience is exercised THis superstitious Conscience is exercised about two things about will worship and opinions of some workes of Gods prouidence First about will worship a seruice intended to God but taken vp of a mans owne head an humane inuention Mar. 7. 4. by humane authoritie imposed Col. 1. 22. and onely by custome confirmed and therefore a vaine worship Mat. 15. 9. for this superstitious Conscience herein puts religion where none is in places in meates in habits in times in externall Luk. 11. 39 Mark 7. 4. Mat. 15. 2. purifyings and washings as Scribes and Pharisees did and Papists now do Section 3. The causes hereof THis superstitious Conscience commeth by the iudgment deceiued through Satans suggestions and beguilings of men Col. 2. 18. so as the Conscience becommeth bound needlesly and that by these meanes First By philosophicall vaine deceits according to the rudiments of the world and not after Christ for worldly wisedome cannot instruct vs in the sauing knowledge of God 1. Cor. 1. 21. Secondly by humane traditions made equall with or preferred before Gods commandements as they were by
King 22 Minister a Nathan to Dauid Peter and the other Apostles to the Iewes Paul and Sylas to the Gaoler Huldah to Iosias For the Minister must be a faithfull Messenger from God to whom God hath giuen ministeriall authority to bind and to loose He must be learned in the Schoole Esay 50. 4. of temptations and know how to deliuer a word in season to the wearied soule He must be one that vnder afflictions hath tasted of Gods comforts so as he can tell to comfort others 2. Cot. 1. 4. with those comforts wherewith he himselfe hath been comforted Such a one knowes how aptly to apply the salue to the wound for the best working of it Section 8. Of the instrumentall meanes THe meanes to be vsed in administring this spirituall physick is onely the Gospell of Christ from out of which all those former things touching Christ and our selues are to bee learned For this is the power of God to saluation Rom. 1. 16. this is the ministration of the spirit and righteousnesse this is it by which 2. Cor. 3. 8. 9 Eph. 1. 13. faith is wrought and wee made to trust in the Lord Iesus And therefore to heale the wounded Conscience the Gospell must be well knowne Section 9. Of the Cordials to strengthen the heart settled vpon Christ FOr the better working of the heauenly and pretious Potion and for the comforting of the heart vpon the receipt more and more these Cordials must be giuen which are meditations full of consolation 1. That we are not vnder Rom. 6. 14 the Law but vnder Grace we are in the couenant of Grace 2. That this couenant is confirmed to euery true Christian by an oath and Heb. 6. 18. sealed by the pretious Heb. 9. 12. blood of Iesus Christ 3. That parte of this couenant is that Gods law should be written in our Heb. 8. 10. hearts to make vs affect it and in our minds to cause vs to vnderstand it and that God will remember our Heb. 10. 17 sinnes and iniquities no more 4. That Iesus Christ vpon this his Fathers couenant and promise inuiteth Mat. 11. 28 all that trauell and are heauy laden promising to refresh them 5. That now wee may boldly goe to him beleeue 1. Ioh. 3. 23 in him not thinke it presumption to take hold of him for wee are commanded to beleeue in him in whom God is euer well Mat. 3. 17. pleased 6. That God in Christ is become our Father full of compassion to pittie vs gracious to heare our requests Ps 86. 15. long-suffring to forbeare vs and plentifull in mercy to pardon and plentifull in truth to keep with vs what he hath promised Hee will not the death of Ezech. 33. 11. a sinner but rather that hee should liue If wee confesse 1. Ioh. 1. 9. our sinnes wee are bound to beleeue them pardoned as he is faithfull and iust who hath promised to forgiue them Hee will looke vpon the humble poore Esay 66. 2. 57. 15. in spirit the contrite heart and one that trembles at his word will hee dwell Ps 11. 27. with and will not despise such a one 7. And lastly meditate vpon the holy sacrament and vse it often for great comfort may an afflicted spirit reape thereby if men did well know how to vse it aright Section 10. How to keepe vs from the wound of Conscience IT is not enough to bee nealed but when wee are sound so to keepe vs. It is here then fit to know how wee may keepe our Conscience from wounding And this is to keepe our selues from sinne for this onely wounds it Now to doe this 1. Make Gods word euer the rule of all our actions and enquire from it what warrant for the matter for the manner for the end how conuenient and seasonable and how lawfull for thee Then in doing see and obserue the agreement touching these things with the rule 2. Bridle will and affections and keepe them euer vnder reason and this vnder religion 3. Hearken to the dictate of Conscience and take heed of sinning against the light thereof 4. Make not light of any sinne the verie least sin seeme it neuer so little in thine owne or in the eyes of other men for the not auoiding little sinnes is to make way for greater transgressions And heere note fiue things not to bee carelesse of the least sinne First that Gods wisdome is in the Law forbidding that sinne Secondly that God hath power to maintaine his Law Thirdly that hee is iust to punish the contempt of his wisedome and power Fourthly that not the least sin can bee redeemed but by the precious bloud of Christ Lastly that little sinnes in mans conceit haue been most seuerely punished as Lots wife for looking back Vzzah for touching the Arke all mankind for Adams eating of the forbidden fruit 5. Be very willing and glad to be preuented in sin by check of Conscience by reproofe of thy Teacher by Christian admonition by any crosse in the way and by others example And if thou beest ouer-taken ly not in it return speedily and aske heartily forgiuenesse Thus shalt thou preserue thy Conscience from any deadly wound CHAP. 46. Of the difference betweene the wounded Conscience and the desperate Conscience SEing the effects of a wounded spirit in the regenerate are very lamentable and that such a one may vtter desperate speeches yea more sometime become so weary of life as he or shee may seek their owne death it may be asked how the desperate and this do differ I answere that the difference is much betweene them in many respects 1. Of the parties the afflicted Conscience may befall a Dauid and is the Conscience of the regenerate though it afflict them sore but the desperate Conscience happeneth to a Saul a Iudas either to men lewdly vicious or deeplie hipocrites 2. They differ in the causes The desperate conscience is from Gods iustice to punish the wicked the other is a fatherly chastisment of God and for triall The desperate conscience ariseth from apprehension of Gods fierce anger and wrath for sinne for feare of vengeance from losse from outward crosses shame and reproach among men The other is most from the consideration of sinne and want of grace of which things they most complaine and more bewaile these then grieue or fret at crosse shame disgrace or terrified with apprehension of Gods heauy indignation desperately as others be 3. They differ in the manner of working the desperate is very violent condemning damning and making a man to giue way wholly to the terrours thereof and to the suggestions of Satan for they are wholly vnder the power of the Law they haue no part in the sauing power of the Gospell neither haue they any assistance from God Iob 8. 20. The other is very troublesome but not so violent but reproueth argueth conuinceth and murmureth euer against man but yet is