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
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
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
Ioh. 1. 12. that for his sinne the Tempest was vpon the Sea This made Iosephs Gen. 42. 21. brethren to consider why the trouble was vpon them when they stood before Ioseph and came down to buy Corne into Egypt This instructed Dauid to 2. Sam. 24. 27. apply the cause of the Pestilence to himselfe Thus wee see how they differ the one from the other This is carefully to bee obserued and distinctly to bee discerned for 1. This will make vs know the difference betweene knowledge and conscionable knowledge between remembring and conscionable remembring betweene willing and affecting and conscionable willing and affecting 2. By this we may know how wee may come to rectifie our Vnderstanding Memory Will and Affections which these faculties of themselues can neuer doe nor Man by any of them come to see them out of order to amend them but onely by the light of his Conscience which sheweth vs how they bee employed whether about good or ill and so thereafter to iudge of them and of our selues by it 3. By this wee shall not bee deceiued as most bee by a high conceit of themselues and of their wayes and courses who may haue naturall knowledge and great learning and a commendable behauiour thorough ciuill education and yet not conscionable without which the other is nothing CHAP. 5. What this knowledge of Conscience is and how it may bee described THis distinct knowledge of Conscience may be thus set forth That it is a certaine particular applicatorie knowledge in Mans Soule reflecting vpon himselfe concerning matters betweene God and him For the better vnderstanding hereof I will explaine it at large in Sections Section 1. A certaine Knowledge THe knowledge of Conscience commeth not with an If or An as opinionatiue resting on coniectures and probabilities for it is grounded on sure Principles and vpon Gods Word and speakes with authority from God else it neither could nor would so worke vpon Mans Will and Heart to awe him and keepe him vnder obedience to God as it doth But here thus speaking of it it is to bee vnderstood as conceiued in it selfe free from the cloudy Mists of a misleading vnderstanding and as it is truly informed to which so considered we must giue credit and obey it as Gods voice from heauen Section 2. A particular Knowledge THe Conscience taketh notice only of particulars with the consideration of the circumstances concurring in the action as did Iudas his Conscience in betraying Mat. 27. of Christ and the Conscience of Iosephs brethren Gen. 42. 21 in their pittilesse act against him Conscience neuer employeth it selfe in it proper office about generals but as they bee applyed in particular to this or that with the circumstances For generals are but grounds to worke vpon in the application by Conscience Hence it is that none so bad but they will say that wee must serue God that it is our dutie to doe as wee would bee done vnto that we must auoide that which is displeasing to God that wee may not requite murther we may not commit adultery nor steale nor lye and so forth But they will not apply these things particularly to themselues acknowledging their failing in their duties and their own committing of euill because in the generals their Consciences worke not but in the sight of the particulars Section 3. It is applicatory COnscience loues home it is no stragler abroad but keepes within him whose conscience it is If it concerne not him whose it is it meddles not it is no busie-body Wit may and will bee walking out a doores and too often busie it selfe in other mens matters which nothing concerne him but this Conscience will neuer doe Let busie-braines note this well and learne from their Conscience to keepe within their owne bounds As Conscience meddles with particulars onely so bee they such as may bee brought home for till then Conscience stirres not either about good or euil Dauid vnderstanding that it was his duty to seek Gods face his Conscience made him say Thy face Psal 27. 8. Lord will I seeke When hee heard Nathans Parable his 2. Sam. 12. Vnderstanding was busied much about the cruelty of another but Conscience said nothing to him till Nathan applyed and said Thou art the Man then it spake within and willed him to say I haue sinned By this may we see why the vaine people can bee content to heare Sermons that apply not home to them that which is taught but cannot endure application because this onely workes upon the heart for reformation If there bee no application to our selues there will neuer bee any amendment This Ieremy tells vs and shewes why the people repented not for thus saith he No man said What haue I done Ier. 8. 6. Applicatory Knowledge is conscionable Knowledge the other is onely Braine-knowledge without reformation without consolation Section 4. It is a reflecting Knowledge THe knowledge of conscience is with a reflection what it knowes it turnes it backe vpon a mans selfe to make a man to know himselfe as hee is in euery thing without deceit euen as the eye looking into a true glasse by the reflection thereof makes a man to see himselfe what a one he is faire or deformed cleane or defiled Now because this Simily A Simily taken from a glasse to set out Conscience will greatly helpe to the illustration of this Point if it be enlarged let the Reader here obserue sixe things the cleare seeing eye the looking into the glasse the glasse it selfe the reflection of it the cause of the reflection and the vse and benefit hereof 1. Is the seeing eye for the eye must not be blinde nor a winking eye nor the sleepy eye nor a squint eye nor a purblind eye but an out-right and a cleare-sighted eye This eye is the Vnderstanding not blind not shut against the light not carelesse in an affected ignorance not looking away not distracted this way and that way at one time not grosse but a cleare Vnderstanding apt to conceiue discerne and iudge aright 2. Is the act of the eye looking into the glasse for it is not enough to haue a cleare sight if wee vse it not This looking is the act of the Vnderstanding taking knowledge of such things as may enforme the Conscience 3. Is the glasse it selfe into which the eye doth looke to see himselfe This glasse is Gods Law which the Vnderstanding apprehendeth and clearely knoweth 4. The reflection of the glasse is the returning of that which the eye seeth vpon the partie beholding so that in a reflection there is a seeing forward and back againe at once This is the knowledge of the Conscience seeing and applying the Law 5. Is the cause of the reflection of the glasse which is the steeling of it without which there would bee no reflection This steeling is the taking of Gods Law and word in his true and proper sense 6. The vse and benefit of
preaching concerning the matter as also for the manner of their preaching 2. Cor. 1. 12. and how thereby they profit their Hearers 2. Cor. 4. 2. and 5. 11. or deceiue them with doctrines of Diuels through a seared Conscience 1. Timoth 4. 2. 3. With our hearing and learning as also with vs for the keeping of the misterie of Faith 1. Tim. 3. 9. So as lose Conscience we lose our Religion 1. Tim. 1. 19. 4. With vs in the defence of our Religion and in making an answer for it as also how and in what a commendable manner we doe it to wit readily meekely and reuerently as it becomes Christians 1. Pet. 3. 15. 16. 5. With vs in our morall honesty as we bee naturall men led according to the light of nature and Principles of Reason Rom. 2. 15. 6. With vs touching our seruing of God purely 2. Tim. 1. 3. without dead workes not resting in the outward act Heb. 9. 9. 14. as also concerning Idoll-worship to which no allowance must bee giuen 1. Cor. 8. 7. 10. As soone as Naaman acknowledged the true God his Conscience wrought in him to disauow Rimmon their false God Conscience is a great stirrer in matters of Religion yea in matters seeming indifferent 1. Cor. 8. 13. by which scandall may arise 7. With vs about the meanes of our attonement with God both vnder the Law as now vnder the Gospell Heb. 9. 9. 14. through Christs blood by which it is so pacified as it is not popishly troubled about making any sacrifice for sinne Heb. 10. 2. 8. 8. With vs about our drawing neere to God with confidence and assurance 1. Ioh. 3. 20. 21. Heb. 10. 22. 9. With vs concerning our words as our swearing and cursing of others Eccles 7. 22. as Shemei did Dauid 1. King 2. 44. and Peter himself for the Rule Christs words came to his remembrance and then his Conscience wrought sorrow for the Rule toucheth our words Mat. 5. 22. and 12. 36. 37. 10. With vs about our whole life and conuersation Act. 23. 1. Heb. 13. 18. 2. Cor. 1. 12. And here if we sinne secretly and bee holy in shew as Scribes and Pharisies Ioh. 8. 9. It lookes to our charitie which must come from a pure heart and a good conscience 1. Tim. 1. 5. It obserues how we can and do endure iniuries and wrongs offered and with what patience we can beare them 1. Pet. 2. 19. 20. It markes our obedience to authority Rom. 13. 3. 11. With vs touching our affection in desiring the saluation of others Rom. 9. 1. 2. and that we pray for such as be faithfull Ministers of Christ and thanke God for them 2. Tim. 1. 3. 4. 12. With vs when wee are ready to goe awry and out of the way Isai 30. 21. and to fall from the truth for it would not haue us nor will suffer vs to fall from our Religion except wee put it away as did Hymeneus and Alexander because it too busily troubled them 1. Tim. 1. 19. Thus wee see what a charge Conscience hath vpon it and how many things it hath to looke vnto within and without vs. CHAP. 11. Of the acts and offices of Conscience and first here of the first act COnscience must needs haue much to doe for it hath many offices wherof the first is to bee Mans Ouer-seer By the helpe of the Vnderstanding it is the eye looking thorow the whole Man within and without him for his thoughts words deeds This is the Lords Candle searching all the inward parts of the belly Prou. 20. 27. But how is this By beholding the Rule with the Act as before is noted for by this Dauids Conscience expressed by the word reines taught him Psalm 16. 7. 8. setting the Lord that is his Commandements before him as the Rule for direction The Rule and Act seene together is the very life of Conscience these two together make Conscience as body and soule make a Man If these be feuered Man is not led by Conscience but by some other thing as Sense Will Appetite Fantasie Imagination examples of other custome commands counsell and aduise of men or by Satans suggestion deluding and beguiling Remember this Ouerseer this Eye if I may so say of God within vs for what it seeth God seeth we care to hide ourwayes from men but we cannot couer them from our Consciences which will be as a thousand witnesses one day and now here behold vs as we be CHAP. 12. Of the second act of Conscience COnscience seeing and diligently obseruing Man in all his courses open and secret within him and without him it then acquaints himselfe with himselfe making him to see and know himselfe to bee truly that which indeed hee is by beholding the Rule with his actions The glasse without the eye seeing into it cannot shew to a man his countenance nor the eye if the glasse bee wanting but both together So is it in this the eye of Conscience beholding the Rule and reflecting vpon mans thoughts words and deeds it tells him plainely betweene God and him that hee is honest or dishonest chaste or vncleane mercifull or a niggard compassionate or hard-hearted humble or proud vpright or fraudulent easily intreated or reuengefull Therefore learne truly of thy Conscience what thou art and how thy state stands betweene God and thee Rest not vpon thy conceit nor vpon the report of thy Neighbours neither vpon mens flatteries nor vpon mens euill speeches but goe to the plaine dealing of thy Conscience looking to the Rule and what it saith that belieue to be true whether it speake well or ill For it feares not to tell thee the truth it cannot flatter lye nor cogge neither will it slander thee nor lay any thing to thy charge vniustly but as the Rule and Act agree so will it tell thee what thou art in Gods presence CHAP. 13. Of the third act and office of Conscience COnscience playing the part of a true friend and not of a flatterer and discouering man to himselfe concerning his waies either good or euill in the next place it becomes to be his Director and Teacher as Dauids Conscience taught him Psalm 16. 7. It is like a good Schoole-Master teaching and well ordering his Schollers Now this office of Conscience is exercised as a Guide Director in three things either commanded or forbidden or indifferent Section 1. Of things commanded COnscience directeth in duties commanded and this it doth by instigation vpon the Vnderstandings information Isai 30. 21. In which place the Knowledge informeth saith This is the way then the Conscience stirreth and sets Man forward saying Walke in it Thus did it with Pilate who was informed that Christ was righteous that he of enuy was deliuered to him yea also he himselfe found nothing in Christ worthy of death therfore his cōscience moued him to do him iustice it said to him Deliuer him set him free pronounce him innocent wash thy hands of innocent blood This
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
and conuicting him Feare made Peter bar vp his conscience from commanding him a while Desire of honour and to keep a mans place in greatnesse 2. Sam. 2. 8. with 3. 9. 18. will make an Abner against his owne knowledge and conscience withstand Dauid in his right and vphold an other in a wrong title Anger in Ionah and reuengefullnesse in Simeon and Leui made them neglect Conscience Hatred and enuy in Cain in Ioh. 12. 42. 43. Scribes and Pharisies loue of mans praise more then Gods made the authority of the Court of Conscience within many of the chiefe Rulers to bee of no force 4. Is not to giue credit to Gods threats but to make a peraduenture of them This made Eue to slip by Conscience as thousands now do because they beleeue not the threatenings of God in his word and vttred by his ministers V. Is great prosperity This made Manasses to run his sinfull courses not hearkening to the Word and his conscience till hee was in misery 2. Chro. 33. 10. 12. These are hinderances to the command of Conscience and in most make it to haue little or no authoritie ouer them CHAP. 20. Of the things which will make Man to hearken vnto Conscience TO further the authority of Conscience and to make it preualent within vs we must 1. Be conuersant in Gods Word and suffer it to take place in vs. 2. Beleeue certainely the Lords threats against sinne as Ahab did for then Conscience wrought in him something 1. King 21. 21. 28. 3. Remember what we heare from God this wrought upon Peters Conscience Mat. 27. 4. Moderate euer our passions and bridle lusts that reason and religion may take place 5. Learne the end and vse of adversity of afflictions and crosses 6. Admit of and submit to a powerfull ministery such a ministery as Nathans was to Dauid Pauls to Felix Iohn Baptists to Herod and Peters to the Iewes Act. 2. And auoid flattering Teachers for they strengthen men in sinne that they cannot yeeld to Conscience Ier. 23 14. 7. And lastly be perswaded that the voice of Conscience is Gods voice within vs. By these may we advance the power and authority of Conscience ouer us and so become obedient thereunto Now followes the kinds of Conscience CHAP. 21. Of the kinds of Conscience and strst of the euill Conscience COnscience is in it selfe but one yet because of the qualities thereof it is said to bee twofold a bad and a good Conscience that there is an euill Conscience it is cleare of which Saint Paul speakes Heb. 10. 22. This euill Conscience is Heb. 9. 12. the Conscience vnpurged from dead workes and is in Tit. 1. 15. euery vnregenerat whose mind is defiled There is a difference betweene euill in the Conscience and an euill Conscience The euill in it may haue respect to the impuritie of it remaining in the very Regenerate because it is not perfectly renewed but some corruption may staine it as well as the other faculties but the euill Conscience is wholly corrupt Section 1. In whom it is THis euill Conscience is in euery one borne after the flesh in all the Children of Adam partakers of his fall None borne in originall sinne hath a good conscience naturally but it is corrupt from the womb as the whole soule is Section 2. How it comes to be so THe Conscience comes to be euill by the hereditary corruption and inbred polution by the mind defiled by vnbeliefe Tit. 1. 15 and by dead workes Heb. 9. 12. till it be purged by Christs bloud Section 3. How it continueth to bee euill THis euill Conscience so continueth First by the forsaid ill birth in him that is not borne a-new Secondly by ill breeding and bad education Thirdly For want of a faithfull and painefull ministery for informing of iudgement and rectifying of Conscience Fourthly The want of Gods blessing in the ministery For a Paul only plants and an Apollos waters Fifthly hatred in an Achab against a Mâ—chaiah 1. King 22. against an Eliah enuie in Scribes and Pharisies against Christ and his Apostles hating reproofe and Pro. 29. 1. Psal 50. to be reformed Sixthly affecting soothing teachers flattring friends belieuing them and the deceitfulnesse of a mans owne heart Seuenthly the turning of the grace of God into wantonnesse Eightly to abuse the light of a mans knowledge making it stoop to his will Ninthly to be blinded by Satan Lastly pride and selfe conceitednesse Psal 36. 2. pleasing himselfe in his owne way These suffer not conscience to be reformed but keep it ill still Section 4. Of the meanes to be vsed for amending it NOthing is so bad but good meanes may amend it this euill Conscience may be bettered both in children and in others of more yeeres of discretion In children by good education and instruction in Gods word by correction with instruction by restraint from euill words and deeds and from euill company by timely employing them in some vocation and by holding them vnder gouernement in a good course In other of yeeres by getting acquaintance with the rule to vnderstand it well by squaring their whole life thereafter by daily searching and trying their waies by the rule and by obseruing their agreeing with it to hold on with encrease or the discord and disagreeing from it and then endeuour to be reformed And thus much for the euill Conscience in generall CHAP. 22. Of the twofold distinction of the euill Conscience THe euill Conscience spoken of in the former Chapter may be thus distinguished into either the still and quiet or the stirring and vnquiet ill Conscience both of these haue their seuerall differences The still euill Conscience may be thus diuersely called the dead Conscience the blind the sleepie the secure the lukewarme the large the cheuerill the benummed and cauterized Conscience all these nine differences will appeare in the handling The stirring euill Conscience may also diuersely be named it may be called an erroneous Conscience a superstitious a scrupulous a terrifying and a desperate Conscience I know the learned handling the Treatise of Conscience do touch many of these as it were but by the way and doe not speake of theÌ„ distinctly but I find cleare differences between euerie of them one from an other And I obserue that the more particularly things are laid open the more clearely mans iudgement is informed and the truth becommeth the more euident Let not any herein vniustly censure me of too great curiosity for I suppose I cannot be too curious in finding out and discouerie of Conscience CHAP. 23. Of the still and quiet ill Conscience THere is a still and quiet ill Conscience yet not so still and quiet as not stirring at all but it is so termed for that commonly and for the most part it is still or so weakely stirring as if it stirred not at all One compareth this to a dumbe minister in a Parish that either cannot or will not speake to
anger against sin and power to punish and that hee will doe it iustly without respect of person Secondly to set before vs Gods threats the truth of his Word punishments inflicted vpon others not only sinnes committed but seuerely for duties omitted Thirdly to pray for a quickned spirit and the spirit Ioh. 6. 63. Rom. 8. 11. that quickneth Fourthly to doe euer our seruice to God as in his presence with our minds raised vp our hearts awed with reuerence of his Maiestie so as in hearing we rouse vp our spirits to heare attentiuely to pray feruently to doe what wee doe chearefully Fifthly to make an holy vse of euery crosse euen the least that may befall vs to prouoke vs to our duties Sixthly to heare willingly wordes of reproofe and to admit of admonitions and exhortations as spurres to take off our dulnesse Seuenthly to keepe in remembrance our duties and to lay vp in our hearts Gods Commandements as Dauid did and to ponder them as Marie the Virgin did Eighthly to make some and in some cases vowes vnto God to pricke vs on in those necessary duties which we finde our selues too slacke in as Dauid did Psal 119. 106. By these forcible meanes through Gods blessing wee shall awake our Consciences to doe their offices liuely CHAP. 27. Of the secure Conscience THe secure Conscience is another difference of the still ill Conscience which is somwhat like the former in some things but differeth in this that it freeth the heart from care altogether the minde being employed to gather and collect arguments for to preuent care and doubts about a mans state betweene God and him Section 1. Whose Conscience this is THis is the Conscience of such as perswade Ier. 6. 13. themselues of peace crying Psa 10. 6. peace peace and say in heart they shall neuer bee mooued such as say in their abundance Soule take thy rest eate now and Luk. 12. 19. drinke for thou hast enough be merry such as write though they looke vpon the Articles between God and them as many Church-wardens doe in their Bill Omnia bene Such as like the euill seruant will abuse his fellow-seruants will eate drinke and Luk. 12. 45. be drunke be carnally secure like those in Sodome and in the old World when iudgement hanged ouer their heads Such as regard not the workes of Esay 5. 11. 12. the Lord but are sensuall despising the knowledge of God and exercises of religion Iob 21. 7. to 14. in their outward prosperitie Section 2. Of the causes hereof TO worke this securitie in Conscience the minds of such men are filled with errours and such Tenents they hold as must needs make Conscience secure without working care and feare vpon the heart for they apprehend God to bee all of mercy and separate him from all consideration of his iustice in their thought They hold that he which made all will saue all that Christ died also for all that they doe what they can and as farre as God wil giue them leaue and more he will not require of them that all sinne all are sinners euen the precisest the best doe amisse sometime and therfore they need not make such a doe to preuent sinning that when they sin they cry God mercy and hope therefore that he forgiues them that when they sinne in their mirth they thinke no ill that in buying selling and in following of fashions they do but as the World doth as the times be they must do as others doe if they will liue and be esteemed of that they may serue God at home as well as at Church that occasions may make them ride on the Sabbath goe about worldly busines and serue God too that in labouring though excessiuely for to get they may so do because of their charge for he that prouides not for his family is worse then an Infidell that they may do with their owne what they please that they may make the best of it that thoughts are free that it is best euer to doe as most doe that the Religion of the present State is to be so professed that to bee precise as some be is but a very foolery that there is time to repent at last gaspe These and such like conceits of the minde makes Conscience secure and the heart vaine the effects whereof are licensiousnesse neglect of all religious duties and libertie to liue euen as they list Section 3. Of the Remedies TO cure this secure Conscience is to remoue all these false conceits out of the minde to hold the way of life to be strait and narrow and found of few to know the strict precepts in the Gospell and that of denying a mans selfe and that of working out our saluation with feare and trembling to consider how far many haue gone and may goe and yet neuer come in heauen To learne the true and distinct properties of such as bee godly set downe in holy writ To looke to the life of our Lord Iesus whose steps wee are to follow To remember the sufferings of the Saints To take good notice of Gods displeasure against sin euen the least as idle words Adams eating of an Apple Lots wife looking backe the Man gathering of sticks on the Sabbath Vzzah touching the Arke the Bethshemites but looking into it and yet how the wrath of God came forth against them To meditate that death is certaine it may be sudden that there is a Iudgement Day where account must be made of euery thing By these truths propounded to Conscience from iudgement well informed Conscience will worke and shake men off from their security CHAP. 28. Of the luke-warme Conscience THe luke-warme Conscience is that euill Conscience which is not tied to any Religion particularly This is the Conscience of Adiaphorists Time-seruers men that bee indifferent for their Religion this or that That which makes this is first their knowledge of many and differing Religions in the World Iewish Turkish and Christian Secondly their obseruing of the varieties of Sects and differing opinions in and vnder one and the same religion Thirdly their perswasion that yet in such disagreements euery one liuing after his Faith may be saued Fourthly their want of iudgement to discerne true Religion from euery false religion in their true differences Fifthly and lastly from all these an euill Conclusion which is this that it is no matter which they be of so they be of one Religion Thus the Vnderstanding deceiued it makes as it were the Conscience free vntieth it from the bond of any one particular Religion whereupon followes this luke-warmenesse libertinisme and indifferency to any Religion The Remedy for this is Eph. 4. 5. first to know that there is but one Religion whereof God is the Author and that all other are of the Diuell and tend vnto death Secondly that there must be opinions yea heresies that such as bee approued 1. Cor. 11. 19. may bee made manifest Thirdly to haue
the one hand as also on the other Section 4. The Remedies TO take away this scrupulosity and to reforme the scrupulous Conscience First be stored with principles and grounds of truth for help to discerne betweene one thing and an other Secondly to be studied well in cases of Conscience or to seeke help of such as be Thirdly To know the Rules of indifference before named and Chap. 13. withall to vnderstand how to apply them aptly Fourthly to auoid needlesse questions about things indifferent Fifthly To hold this firme that what God neither commands nor forbids that 's indifferent and being no law there is no transgression so the Conscience is free Sixthly To know that the Kingdome of God stands not in things indifferent Rom. 15. 17. 18. neither in the doing nor in leauing of such things vndone but in matters of an higher nature Seuenthly and lastly beware of needlesse suspicions of euill of nice distinctions of weake conclusions from sound premises and so auoid what may worke scruple and insnare Conscience CHAP. 37. Of the terrifying Conscience THe Conscience terrifying is the ill-stirring Conscience forcibly accusing for the time with much feare Section 1. In whom THis was the Conscience of Cain of Felix which made him tremble and of Belshazzar making his ioynts to loose and his knees to knock together Section 2. Of the Causes THis terrifying Conscience commeth by some hainous sinnes committed and wherof a man knowes himselfe guilty vpon the preaching of iudgement for such sinnes as wee may see in Felix Act. 24. Secondly by apprehending some extraordinary signe of Gods wrath as Belshazzar did Dan. 5. 6. Thirdly some fearefull worke of God suddenly done as shaking of the earth which made the Gaoler tremble Act. 16. Fourthly the beliefe of the truth of Gods threats with an apprehension of deserued damnation will make Conscience to worke vpon Diuels to make them tremble Section 3. Of the effects THis terrifying Conscience workes feare a dreadfull sound is in his eare Iob 15. 21. He feareth ill newes as Adonijah and his Guests did 1. King 1. 49. 50. Secondly hee feareth mans power comming out against him when his Conscience tells him of his euils done So did Saul the host of the Philistims after hee had beene with the Witch 1. Sam. 28. Thirdly hee feareth death to him as a terrible Messenger as Cain did Fourthly hee feareth the last Iudgement Day as Felix did Hee will feare sometime where no feare is Prou. 28. 1. for God giueth the wicked and hypocrites a trembling heart Deut. 28. 65. It filleth him with troubled thoughts as it did Belshazzar and Nero after he had caused Agrippina his Mother to be murthered and Alexander to bee tormented when hee had slaine his friend Clytus It makes that hee cannot endure Gods presence but will flie from it as did Adam and Eue nor to endure a powerfull Ministery Felix could not suffer Pauls preaching he trembled so thereat Section 4. Of the remedies THe meanes to cure this terrour of Conscience is as Paul exhorted the Gaoler to beleeue in the Lord Iesus Act. 16. 31. to repent as Peter exhorted those in Acts Chap. 2. 38. to pray for the spirit of adoption which puts away seruile feare the spirit of bondage and witnesseth with our Spirit and Conscience that wee are the children of God Rom. 8. 15. CHAP. 38. Of the desperate Conscience THis desperate Conscience is the last and highest degree of an ill stirring Conscience It differs from the other which may be in one ordained to bee saued as in the Gaoler Act. 16. but this is the effect of the former in Abiects as in Achitophels and in Iudaslike persons This is the raging Conscience restlesse like the Sea or as a Deare shot with the arrow sticking in him or as a Band-Dog awakening and euer barking giuing no quiet or ease day nor night Section 1. Of the Causes THis desperation ariseth First vpon some sinne committed against God or man contrary to the cleare light of his reason as Saul did against Dauid by his owne confession 1. Sam. 24. 16. 17. 21. 25. 21. In like manner did Achitophel in taking part with Ahsalom against Dauid and Iudas against Christ whom hee acknowledged to bee innocent vpon the torture of his Conscience Matth. 27. 2. Secondly it commeth vpon the aggrauation of sinne as thinking it impardonable that for it God hath forsaken him that there is no mercy for him that he is damned as within themselues the desperate doe conclude and doe sometime vtter as much as a Sheriffes man did who mocked and abused one Iames Abbes a blessed Act and Monum Martyr and as I my selfe knew an Atturney who cryed aloud I am damned I am damned and dyed miserably 3. Satan helpeth on this by suggesting Gods wrath the externall shame also among men and that there is no hope to recouer out of so great a miserie By this and the former the soule is in a deuouring gulph of desperation ready to swallow him vp Section 2. Of the effects MOst lamentable is the state of any one in this Case and vnder the power of this desperate Conscience for first it makes a man restlesse and vnquiet he is full of feares his spirit perplexed and grieuously tormented with apprehension of Hell Death and Damnation 2. He can attaine to no spirituall comfort for he seeth God against him the Diuell he conceits is ready to take him to him he cannot beleeue any of the promises of life to belong at all to him he hath no part in heauen no hope to bee with Christ and his Saints but feareth desperately Hell and damnation No outward thing can comfort him the bag full cannot ioy a Iudas a Kingly state cannot afford solace to a Saul nor the deepenesse of wit and wisedome worke consolation in the heart of an Achitophel Thirdly hereupō this desperate Conscience makes men weary of their liues and at length causeth them to lay violent hands vpon themselues especially whē they be in any worldly distresse as Nero the Tyrant did and Pilat as Histories record and as Saul Iudas and Achitophel did So likewise one Clerke in King Edward the sixth dayes one Pauier Towne-Clerke of London one Leuar a husbandman and one Henry Smith a Lawyer Enemies to the Gospell and persecutors hanged themselues being desperate persons who through terrour of Conscience hastened their vntimely deaths Section 3. Of the Remedies TO cure this Conscience naturall gifts will not doe it no not an Achitophels wit and wisdome not worldly wealth Iudas bag of money could not ease him not Kingly nor Emperiall dignitie could relieue a Nero an Alexander not wine nor wanton women not mirth nor musick not feasting among Princes could quiet the Conscience of a Belshazzar much lesse can seeking to a Witch relieue the distressed and terrifying desperate Conscience of a Saul for no worldly naturall much lesse diuelish meanes can cure a spirituall malady but the true remedie is
to learne and beleeue these things 1. That God is infinite in mercy slow to anger and of great kindnesse Ioel 2. 13. Secondly that he hath no pleasure in the death of a sinner but rather that he should repent and liue Ezek. 18. 23. 22. which he confirmeth to vs by an oath Chap. 33. 11. Thirdly that hee will pardon euery true penitent for so hath hee promised Ezek. 18. 27. 28. and this must they know that not sinne but the not repenting of sinne damneth man for if wee repent and belieue wee shall bee saued Fourthly that God in Christ Iesus is well pleased Matth. 3. 17. who is our Aduocate with the Father who is our Propitiation for our sinnes 1. Ioh. 2. 1. 2. Fifthly that hee is become all in all for to pacifie Gods wrath and to procure his fauour for vs 1. Cor. 1. 30. 2. Cor. 5. 21. Heb. 9. 12. and 10. 14. Rom. 8. 1. 33. 34. Sixthly that he inuiteth vs louingly to come to him promiseth refreshment Mat. 11. 28. with these adde a holy and reuerent vse of the Sacrament for the exercise and strengthening of faith in Christ offered to them therein applyed and receiued particularly greatly furthering to the comfort of Conscience and to preuent despaire And thus much now at length touching the euill Conscience still and stirring with all the differences of them both now followeth the good Conscience CHAP. 39. Of the good Conscience in generall OF a good Conscience the Apostle maketh mention very often in diuers places as in Act. 23. 1. and 24. 16. 1. Tim. 1. 5. and Heb. 13. 18. A good Conscience is that which performeth it offices rightly for the comfort of man The goodnesse of it stands in seeing aright in acquainting a man truly with himselfe in well directing of him in witnessing with and so rightly excusing and acquiting him This is the conscience which Saint Paul speaks of without offence that is which hath no stop or impediment to hinder it from excusing Act. 24. 16. This Saint Paul knew he had in this he liued and this he endeuored to keep for hee desired to liue honestly Heb. 13. 18. This was it that made him reioyce 2. Cor. 1. 12. to be without feare and to speake boldly to the faces of Gods Enemies Act. 23. 1. not to be daunted before the mighty in a good cause no more then Paul was Act. 24. 10. 16. nor Peter with other Apostles Act. 5. 29. nor Luther when he entred into Wormes not caring if all the tiles there had been Diuels This good Conscience bare vp Iob against all his friends ouer vncharitable censure of him in so great affliction This vpheld Dauid in all his distresses and Sauls persecuting of him and slanders raised vpon him by his Courtiers This made Saint Paul to 2. Cor. 6. 8. passe through honour and dishonour good report and bad This good Conscience may bee said to bee threefold the naturall morall and regenerate CHAP. 40. Of the naturall good Conscience BY the naturall good Conscience I meane that which was in man by Creation in Adam before the fall The excellency hereof stood in these things First in bearing Adam witnesse that he was good holy innocent righteous and therfore happy and blessed Secondly in bearing sway and rule in him so as hee was euery way obedient to Gods will Thirdly in comforting him in Gods presence with ioy without terrour or dread of diuine maiestie This was the goodnesse of his Conscience then while he abode in his innocencie harmelesse and without sinne And this shall be the goodnesse of it when we attaine to perfection in glory The causes hereof were First the perfection of Adams knowledg who knew exactly Gods will and all and euery duty on his part to be performed to God to man and to himselfe Secondly the perfection of his memorie euer constantly and firmely retaining those duties for obseruing of them Thirdly the perfect freedome of the will free from all peruersenesse and rebellion and inclined to all goodnesse readily obeying the rule of reason and dictate of Conscience Fourthly The hearts vprightnesse with all purity and sincerity Lastly the affections orderly setled and free from sensuality inconstancie disorder and excesse Vnruly passions bare then no sway But now since the fall this naturall Conscience hath lost it soueraigntie in the grosse vulgars as well Christian as heathen who haue onely some common principles but rudely apprehended on which sometime their Conscience workes otherwise for the most part they are led but by sense or experience or examples doing as they see others to doe and are little better then brute beasts through their sottish ignorance sauage qualities vnruly passions and beastly sensualitie doing many things against cōmon reason and the light of nature it selfe if they would but attend vnto it For want whereof they feele in a manner no worke of Conscience at all so farre haue innumerable Pagans and a numberlesse number of the ruder sort liuing among Christians and vnder that name most vnworthily degenerated from the goodnesse of the naturall Conscience which was in Adam The losse whereof is to bee bewailed we are to labour for to repaire it and to desire the perfection thereof in Heauen CHAP. 41. Of the morall good Conscience THe morall good Conscience is that which is exercised in and about matters onely of right and wrong and common ciuill honestie This Conscience is in two sorts of some out of the Church and of others within the Church Section 1. Of those out of the Church THere are many out of the Church which haue had and yet haue this morall Conscience Ancient Heathen Philosophers and many now among the Turks and Persians and other ciuilized Nations How farre these may go with this their morall conscience commendably it may appeare by these things First by some writing of morall vertues ethicks and politicks excellent well Secondly by many golden sentences dispersed here and there in their works Thirdly by wholsome lawes enacted and established among them Fourthly By praise worthy examples left recorded to all posterities some for iustice some for temperance and chastitie some for prudence some for fortitude and magnanimitie and so others for humility patience charity and the like of which histories are full Section 2. Of their helps hereto THis their morall Conscience is gotten First by ciuil education and by being trained vp in good manners Secondly by humaine sciences and good literature as ethicks Oeconomicks and Politicks Thirdly by the common naturall notions of right and wrong which by education and instruction they doe improue and make better vse of then others can Fourthly by some acquaintance sometime with practicall principles of supernaturall truths by getting some light from Gods booke through acquaintance with some of the Church Thus of those out of the Church Section 3. Of those in the Church THere are not a few which liue in the bosom of the Church and yet haue no more but
leaue vndone at his owne pleasure Sixthly this will make 1. Cor. 8. 13 a Paul auoid offence in things indifferent not to eate flesh all his life rather then scandalize an other Seuenthly it makes a man peaceable easily to be intreated to heare wholsome counsell repoofes and to be glad to bee preuented in euill as Dauid was when Abigail met him Lastly it makes him Luk. 1. liue like a Zachary and an Elizabeth and as Paul exhorteth blamelesly and Phil. 2. 15. harmelesly among others Section 3. Meanes to get and keepe it THis rare and most singular blessing of God may through the Lords grace and helpe be gotten First by daily encreasing our knowledge in euery particular duty distinctly Secondly by continually remembring what wee are to doe Thirdly by examining euery day before we take our rest wherein we haue failed in any duty not onely for substance but also for circumstance Fourthly by not letting slip any of our faults nor sleightly passing them by till wee feele sorrow of heart for them and till we find in vs a holy resolution to amend the same Thus shall we come in time vnto a tender conscience now as thus we may get it so by the same means and practise we may keepe it Here these foure questions may fitly be propounded Section 4. Of the first question WHether a tender Conscience may not sometime he ouerbusie with a man and in something scrupulously trouble him Answ Yes verily and that first through feare of sinning vpon iealousie and suspicion not knowing Christian libertie in things indifferent Rom. 14. 1. Secondly through doubtfull disputations none able at the present to determine and decide the question of which disputes the Apostle in that fourteenth of the Romanes forwarneth Thirdly through false teachers seeking to entangle to insnare and beguile simple soules and tender hearts These brought the Galathians to the obseruing of daies and moneths and times and yeeres Gal. 4. 10. being tenderly affected at the first to the truth Vers 15. These it may seeme sought by vaine Phylosophy and Traditions to trouble the Colossians with superstition in worshipping Angels in a will-worship with touch not taste not handle not after the commandements of men Col. 2. Fourthly through weakenesse of iudgement to see and discerne betweene things lawfull and vnlawfull lawfull 1. Cor. 10. 23. and conuenient which differences not well obserued the tender conscience is troubled with some serupulousnesse Section 5. Of the second question WHat difference there is betweene tendernes of Conscience and scrupulositie of Conscience Answ Betweene these two there is great difference in many things 1. In the causes for tendernesse is wrought by the grace of Gods Spirit thorow the binding power of Gods Word Scrupulositie ariseth vpon an ouer-inquisitiuenesse of naturall wit inuenting of vnneces sary questions and busily putting troublesome cases to intangle conscience The tender Conscience is from a settled mind vpon truths soberly receiued and vpon mature deliberation Scrupulositie is from ficklenesse of spirit vpon various conceptions of a mans owne brarne ouer-hastily approued or vpon other mens opinions rashly beleeued and settled 2. They differ in the subiect matter about which they are exercised A tender Conscience if it bee troubled it is about necessary duties to God or Man of concerning themselues Scrupulositie is busied about trifles vnnecessarie matters and more concerning others then themselues The tender Conscience if it be vnquiet it is by reason of some faire probabilities conceiued in the vnderstanding and the case very disputable Scrupulositie is disquieted by coniectures loose imaginations bare opinions of others in matters which might easily bee decided The tender Conscience keepes within the bounds of a mans owne Calling and seeth that all bee right there Scrupulositie is ranging abroad makes a busie body and an Intermedler without warrant while much is amisse at home 3. They differ in their concomitants Tendernesse of Conscience is euer accompanied with humilitie meekenesse peaceablenesse with sinceritie and with charity towards their opposites Scrupulosity is high-minded fierce impatient at opposition wanting loue to Opposites and is often tainted with hypocrisie 4. They differ in their effects for the tender Conscience makes a man to loue peace to auoide vaine disputations and casting forth vnnecessary doubts it hateth also singularitie and cannot abide to be censorious Scrupulositie is contentious factious it is fed with disputes it delighteth in doubtfull cases affecteth singularity is troublesome and ouer-censorious 5. They differ in the end a tender conscience aimeth at the pleasing of God Rom. 14. 6. and quiet liuing Heb. 12. 14 with others as much as is possible in holinesse being euer loth to trouble others or to be troublesome to it selfe Scrupulositie seeketh it owne satisfaction and applieth it selfe to side with others to make a faction Thus they differ Section 6. Of the third Question HOw the tender Conscience may be preserued against scrupulositie Answ To preuent this scrupulositie first auoide the causes of a scrupulous Conscience of which before in the 35. Chapter and also in answer to the first of these questions in this Chapter Sect. 4. Secondly labour to haue the Heb. 5. 14. vnderstanding exercised to discerne both good and euill and to approue by knowledge the things that Phil. 1. 9. 10. are different Thirdly cleaue close to resolued cases and be not carried away with euery winde of Eph. 4. 14. doctrine So shalt thou preuent this scrupulositie Section 7. Of the fourth question BVt if a tender Conscience haue a scruple how may it be freed from it Answ 1. Vse the remedies before prescribed to cure the scrupulous Conscience Chap. 35. Sect. 4. Secondly let not any scruple settle it selfe in the tender Conscience but goe forth with to some godly and learned Diuine that can and will remoue it Thirdly in seeking resolution obiect freely but so as there bee an honest desire to receiue satisfaction of Conscience Fourthly meditate afterwards much and more of the answers giuen then still how to inuent more obiections and beware of cauilling against the answers but rather presse Conscience daily with them and vse them as weapons against such scruples arising and against other which seeke to vphold the scruple And thus much of the tender Conscience CHAP. 45. Of the wounded Conscience THis wounded Conscience is that affliction of spirit which man cannot beare Prou. 18. 14. This may happen to good and holy men as to a Iob Chap. 6. 4. in whom the arrowes of the Almighty stucke the poyson wherof dranke vp his spirit and the terrours of God set themselues in aray against him It may befall a Dauid as we may reade in Psal 38. 1. 5. and 102. 1. 10. and 88. 7. 15. Section 1. Of the Causes THis wound of Conscience ariseth of sinne against Conscience 1. Cor. 8. 12. such was Dauids great 2. Sam. 12. Psal 51. sinnes of adultery and murther or for breach of
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
hee not wholly giuen ouer to the terrour thereof nor to Satans malitious suggestions Because they are not vnder the Law but vnder Grace their graces also do worke as their faith and hope though but weakely for the present and God doth not vtterly forsake them Iob 8. 20. neither doth hee suffer them to be tempted aboue that which they are able to beare 1. Cor. 10. 13. 4. They differ in some effects the desperate conscience makes man to seeke ease and to get freed from the torture here if he may not to change his former euill life but to liue quietly as before in his vaine course of his conuersation vexed to haue in this world a Hell of which hee is regardlesse till after death But the wounded soule seeketh deliuerance not to follow the world for profits or pleasures but with a resolution â—o walke more carefully in holy duties and to haue his heart set at liberty to runne more chearefully the way of Gods Commandements 5. They differ in the remedies vsed to cure the griefe The desperate conscience driues men to vaine company foolish pastimes wanton delights or to thrust them into worldly businesses or to seeke help of ill instruments Witches Wizards as Saul did or to goe to their companions in sinne as Iudas did but without comfort The afflicted spirit is not moued to any of these but flyeth from them and hateth them it finds no rest by worldly vaine and fleshly meanes it therfore seekes spirituall meanes godly mens aduise Christian conference and labours continually with earnest desire to feele comfort in a fauourable acceptance with God through faith in Iesus Christ 6. And lastly they differ in the end the desperate Conscience workes mans destruction makes some to kill themselues or to die with damnation vpon themselues in their own mouthes or else suddenly 1. Sam. 25. 37. with terrour haue their hearts die within them and become as a stone like Nabal But the godly afflicted in conscience attaineth to Psa 37. 37. a more happy end and that is peace after much and long conflict as examples haue shewed CHAP. 47. Of the difference betweene the afflicted Conscience and the passion of Melancholy IT is the fashion of vaine men to iudge the wound of Conscience Melancholy because they are altogether ignorant of the one and not so of the other according to their naturall knowledge therefore they fondly iudge of a spirituall malady And for that they may sometime meet together to the greater griefe of the aflicted spirit and not discerning the one from the other they rashly iudge all to be onely a fit of Melancholy when as they differ much For first the Melancholike humour workes a sad pensiuenesse in such as bee neuer troubled about cases of Conscience nor euer grieued for sinne or failing in religious duties but the wound of Conscience workes heauinesse of heart for these things 2. Melancholy filleth the head often with vaine fantasies and imaginations of such things as if the parties had lost their wits and vnderstandings the conceits being to others so euidently false and foolish But he that is wounded in spirit loseth not his right apprehension of the iust cause of sorrow neither is he so mistaken in his imagination as the other be 3. Melancholike passions arise from naturall causes in the body the other from the sight of sinne in the soule 4. This may bee somewhat discerned by bodily complection so cannot the other for affliction of conscience may befall such whose complection is sâ—â—guine as Dauids was as by his description may appeare 1. Sam. 16. 12. 17. 42. and by his delight in Musicke 5. The meere melancholike person grieueth not for Gods dishonour for other mens rebellions against God and because men keepe not Gods Law hee is not touched with these things as a Dauid was and afflicted soules be for their owne sins which moueth them to mourne and lament for others 6. The melancholy is cured by physicke as being a bodily disease but so is not the wound of spirit 7. The melancholike cured and amended is not ioyous in the Lord speaks not of spirituall comforts and peace obtained with God by faith nor delighteth in the company of the godly nor in any holy conference with them nor seekes after spirituall meanes nor finds comfort in meditation hearing and reading of Gods Word often praying and many eiaculations vnto God but the afflicted in Conscience cured takes delight in these things and doth expresse much ioy herein euen to the reioycing of the hearts of the pious and religiously-minded Lastly the melancholike humour is neuer so cured but the parties of that complection will easily bee ouertaken therewith either vpon no occasion or vpon light crosses of the world and discontentments and so bee cast into a sudden dumpishnesse without being able to render a sound reason thereof But men of wounded conscience once cured and their peace obtained with God they are neuer sad but for some new sinne or being in company with such as grieue theÌ„ by sinning the worlds crosses may trouble them but finding inward peace they are chearefull or soone made chearefull by comfortable conference with religious people The Melancholike humour and the wound of conscience doe very much differ one from the other and require differing remedies and differing Phisicians to cure the same CHAP. 48. Of the quiet good Conscience WE may see by that which hath before been deliuered in the 44. Chapter that a good Conscience regenerated may bee yet sometimes troubled which is as a disease for a time till it be healed and made a quiet Conscience Which is the peaceable Conscience clearing acquiting and absoluing like Saint Pauls who knew 1. Cor. 44. nothing by himselfe This is the Conscience of an Henoth walking with God of an Abraham vpright in his walking before God and of a Zachary and Elizabeth liuing blamelesse in all the Commandements of God Section 1. How come by THis peaceable Conscience is attained by hauing Iesus Christ Melchizedech Heb. 7. 2. for our righteousnesse and our King of Mat. 11. 28 peace for he it is that giueth his rest and peace Secondly by iustifying faith Ioh. 14. 27 apprehending and applying his righteousnesse for so haue wee peace with Rom. 5. 1. God which workes peace of Conscience Thirdly by assurance of pardon for sinne through Iesus Christ for what can then disquiet Conscience Dauids Conscience was quiet after hee had obtained pardon and where there is remission Heb. 10. 2. 18. there is no more sacrifice for sinne nor conscience of sinne to vexe and trouble the penitent Fourthly by being a liuely member and subiect of the Kingdome of God and of Christ because there is ioy and peace Ro. 14. 17. in the holy Ghost Fifthly by God Spirit the fruit whereof among other is peace Sixthly by the exercise Gal. 5. 22. of praier making our requests known vnto God so shall
present we haue an example in Saint Paul who had his Conscience witnessing with him for his present estate 1. Cor. 4. 4. for his words and also for the inward affection of the heart Ro. 9. 1. 2. The like wee haue in Peter after his fall whose Conscience after repentance vnfained made him to appeale to Christ touching his loue his conscience encouraged him to say to Christ Thou knowest that I loue thee Ioh. 21. 15. 16. 17. Thus we see how Conscience witnesseth for vs for time past and present Some mens consciences may beare witnesse for the time past as Hymeneus and Alexanders and Demas might but not for the present because they fell away But a Pauls conscience will witnesse for the time past and time present too 2. Tim. 1. 3. Heb. 13. 18. Touching the time to come conscience is not altogether silent not that it can witnesse for vs what wee yet neuer thought spake or did but in respect of our resolution for the time to come it can witnesse with vs that wee doe resolue to doe well and endeauour it as Paul speakes Act. 24. 16. and as Iob said that his heart should not reproach him so long as he liued Iob 27. 6. 2. For the thing it beares vs witnes of which is both for matter manner For matter Nehemiah his conscience stood for him Nehem. 13. 14. 22. for manner Saint Pauls in his teaching 2. Cor. 1. 12. that it was in godly simplicitie and sincerity so Abimelechs conscience witnessed for his integrity and innocency in taking Sarah Gen. 20. 6. For both matter and manner in Hezekiah Isai 38 3. he walked with God and this he did vprightly Labour to haue Conscience witnesse both for many mens consciences will witnesse for them that they haue been at Church heard the Word prayed sung Psalmes receiued the Sacraments but it will not witnesse for them for the name of doing but rather condemne them for their vnpreparednes their hypocrisie meere formality c. Section 2. Of Conscience witnessing against vs. THis act of Conscience is called accusing Ro. 2. 15. and as in excusing it hath regard to time and thing so here in this likewise Concerning the time First past it accused Iosephs brethren of that which was committed long before Gen. 42. 21. so it did Shimei 1. Kin. 2. 44. Dauid 2. Sam. 24. 10. Adonibezek Iudg. 1. 5. and the Iewes Act. 2. 37. Secondly for the time present it wrought vpon the Scribes and Pharisies Ioh. 8. 7 9. So vpon Belshazzar Dan. 5. 6. the Lepers of Samaria 2. King 7. 9. and vpon Felix Act. 24. 25. accusing them for their sinfull courses wherein they liued as also of their irresolution to mend for the time to come As touching matter and manner Conscience will not halt It will tell Dauid of his blood-guiltinesse 2. Sam. 12. Psal 51. and it will accuse Iudas for his treason As also other for the ill manner and by-end in their otherwise good actions as Hamor and Sichemites for receiuing circumcision for worldly and carnall respects Iehu for his counterfeit zeale Scribes and Pharisies for their fasting praying giuing of almes Simeon and Leui for pretending Religion to bee reuenged some for following Christ for loaues Ioh. 6. 22. 24. and the Iewes for their hypocriticall fasting for a day Isai 38. And thus much for the fifth act and office of Conscience Section 3. Of some questions propounded and answered concerning the accusation of Conscience Quest 1. WHether this power to accuse was in Adam before his fall Answ It was but not in act because there was in him no matter or cause wherby conscience should accuse him yet that it had power it is cleare for presently vpon his transgression it accused him And the Text saith that their eyes were opened that is the eye of the Vnderstanding and the eye of the Conscience by which they knew what they had committed against God Their eyes were opened but no new qualitie wrought in the soule other then they had before Quest 2. If aptnesse to accuse was in the Creation it may bee asked Whether it bee now an euill Conscience that accuseth Answ It is not simply euill First because this power was and is from God Secondly because God doth approue of it when it accuseth rightly 1. Ioh. 3. 23. Thirdly because herein it is as Gods Register booke by which he will proceed against the wicked at last day Reuel 20. Fourthly because it is a meanes of much good through Gods blessing as of sorrow for sin of feare to offend and becomes as a preparatiue to repentance sometime Act. 2. 37. Fiftly because it is in the best of Gods children and a blessed meanes to worke in them renewed repentance vpon a fall Quest 3. If it be not to be called an euill Conscience whether may it be termed a good Conscience Answ From the accusation simply it cannot bee called a good conscience First because it is a defectiuenesse in respect of that peace which man had in the Creation and shall enioy in heauen Secondly because it followeth vpon Adams fall as a punishment for sinne here and the worme in hell hereafter Thirdly for that all the wicked haue an accusing conscience but not a good conscience Therefore the conscience from the very act of accusing cannot haue the name of either a good or an euill conscience but as the person is in whom it is For if hee bee euill his conscience is euill though in some thing it excuse him and if he bee a good man his conscience is good though it sometime accuse him CHAP. 16. Of the sixth act and office of Conscience WHen Conscience hath eyed well Man made him acquainted with himselfe written downe his thoughts his doings and sayings accused or excused him then it sits downe as a iust Iudge of Oyer and Terminer to heare and determine to giue sentence against which there is no appeale to be made This sentence is twofold either to acquite and absolue or to bind and condemne Rom. 14. 22. 1. Co. 11. 31. 1. Ioh. 3. 20. 21. In condemning it makes him see his sinne and so causeth him to thinke and speake basely of himselfe and of his ill deeds as Dauid did I haue done very foolishly 2. Sam. 24. 10. and was as a beast Psal 73. 22. and to confesse with the prodigall sonne that he is vnworthy to bee called Gods childe Luk. 15. Lastly it will make him apply as iustly deserued the hand of God against him as Ionah did Chap. 1. 12. and Dauid 2. Sam. 24 17. and withall to acknowledge the Lord to be righteous as did Rehoboam 2. Chron. 12. 6. In absoluing it doth not reproach a man Iob 27. 6. but doth make him stand vpon his innocency wherin he is guiltlesse as it did Dauid against Sauls malice enuy and false accusations This Iudge let vs take notice of and labour for absolution from it and beware of its sentence of condemnation for God will