the same is renewed in the elect Saints of God here at death it remaineth and at the last day men shall find it in them And may any imagine then that it shall be wanting in heauen No verily for here it is good mens chiefest comfort vnder God and there also it shall be their consolation and that vpon the same grounds as here though imperfect but there in perfection Now the grounds of comfort from Conscience in this life are these 1. Our auoiding of sin and mastery ouer corruptions now in Heauen wee shall in this respect haue Conscience to comfort vs for no vncleane thing shall come in there flesh and bloud cannot enter into that Kingdome no more sinning there corruption hath put on incorruption and weake man and sinfull hath on him there fulnesse of sanctitie 2. Our obedience here to Gods law makes coÌ„science to comfort vs much more in Heauen where it shall be in ful perfection euen legal obedience in euery mans person then so as there imputed righteousnes by faith ceaseth legall righteousnesse was in Adam himselfe for direction Euangelicall is now for supportation and found in an other which is during our time here but in heauen legall obedience and righteousnesse shall be found in all the Saints after the iudgement day 3. Our conuersation being here sincere louing simple without fraud which ioyed Saint Pauls 2. Cor. 1. 12. Conscience Now in heauen the fellowship is perfectly sincere and louing ful of true affection of loue without Hipocrisie simulation and deceit performed in simplicity of heart and soule all of one mind and will There is no enuy no grudging no maligning nor ill speaking Conscience cleareth them of all these and comforts them in their happy and most blessed societie together 4. Our hauing here Gods spirit which doth Rom. 8. witnesse with our Consciences that we are now Gods Children Now in heauen shall Conscience through Gods spirit herein greatly comfort vs assuring vs for euer to be the Lords without wauering or doubting 5. Our here fellowship with the Father and the Sonne 1. Ioh. 1. 3. but in Heauen euident more excellent and glorious Vpon these grounds Conscience as it did in Adam when he was in the state of innocencie doth now 1. It beareth witnesse to the godly of all these things and that they are endued with perfect knowledge there with perfect holinesse and righteousnesse and euen with that image of God after which they at the beginning were created now in all perfection both of body and soule 2. It hereupon doth comfort them vnspeakeably the vnexpressible ioy therof is as an heauen in it selfe vnto them by the comfort whereof they conuerse with Angels as fellow seruants and liue in Gods holy presence reioicing with thanksgiuing and praises endlesly Section 5. Of Conscience working in the damned in Hell COnscience as it witnesseth for the blessed Ones in Heauen and comforteth them So in Hell it witnesseth against the damned and tormenteth them and is called ehe Mar. 9. 44. 46. worme that neuer dieth and it is well compared thus to a worme and to a worme that neuer dieth It is compared first to a worme 1. A worme is bred of corruption so comes this Hell-worme of Conscience from filthie corrupt lusts within vs. Secondly a worme lyeth gnawing and griping in the stomacke and bowels so this Hell-worme in the soule and heart of man Thirdly A worme in mouing turneth too and fro this way and that way So this Hell-worme in mouing works torture and pangs now one way now another by settîng sinnes before them which is a great plague Psal 50. 21. threatned by the Lord. It was an anguish and bitternesse to Iobs soule to be made to remember Iob. 13. 26. the sinnes of his youth For hereby they know that God keepes in remembrance all their sins and hath them set before Hos 7. 2. his face and therefore his Hâ—s 7. 2. Ps 90. 7. 8. anger and wrath seizeth vpon them Secondly by applying the desert of the torments and plagues in Hell as iustly deserued for such sinnes For when they seeke for mercy this Hell-worme of Conscience will reply and say as Abraham in the Parable Remember thou tookest thy pleasures thou gapedst for profits didst hunt after preferment nothing could withhold thee thou wouldst be filthy in vncleannesse in adultery fornication drunkennesse and gluttonie thou wouldst oppresse coozen and defraud to get wealth now art thou tormented and tortured and shalt bee Thirdly by telling them when they look vp and see the godly in felicitie that they are vnworthy of that happinesse because they despised God Gods Word Gods Ministers and Gods people and therefore haue lost for euer their portion there now thus this Hell-worme tormenteth them Secondly it is a worme that neuer dyeth Heere wormes in the stomacke or belly may be killed and by Physicke auoided but no meanes to kill this it neuer dyeth but is euer without end tormenting and afflicting torturing and restlesly vexing the damned there The wofull effects are these They are in restlesse paine and seeke for ease as the Parable of Diues sheweth Luk. 16. 24. but now the time of mercy is past and no ease in the least degree to be expected from God for hee endured their sinnes and they must now endure his plagues Secondly they desire to die and to out off their dayes wishing a finall consumption but this cannot bee they once dyed now they must diue as dying and dyingi yet liue most miserably in vnspeakable torment Thirdly they weep and gnash their Mat. 8. 12. 13. 42. teeth as such doe as be tormented with wormes They weep and lament and that vpon a foure fold consideration first for the losse of heauen and that happinesse there iust cause of sorrow and lamentation for the losse is vnualewable Heauen for Hell others admitted in Luk. 13. 28 and they thrust out this makes them weepe Secondly then because of the Reuel 21. 8 torment the grawing worme the flames of fire in a Lake of fire and brimstone a burning sornace Thirdly for that they are with the Diuels and his angels Matth. 25. their companions in that endlesse woe Lastly because they cry to God they cry to the Lord Iesus and none will heare nor pitie them no if they knew one another not parents their children not children their parents not the husband his wife nor the wife her husband would shew any pitie for Iesus Christ will now doe nothing for them Is not heere cause then of weeping and lamentation They gnash with their teeth which is a signe of anger and extreme impatiency Iob 16. 9. and rage for they are mad first against themselues for being the cause of their owne confusion and damnation as the Hell-worme will tell them Secondly against those hellish spirits for inticing them to sin for hardening their hearts in sinning Thirdly against one another for causing occasioning counselling countenancing and furthering one another in euill Oh how many children will curse their parents for ill education Oh how many seruants will haue cause to curse their masters for neglecting their poore soules and for suffering them in wicked courses Oh how many people will curse bitterly their blind or carelesse Pastors Oh that men could heare their complaints their cries and bitter wailings to terrifie vs from ioyning together in wickednesse Let it not seeme incredible to suppose that they will breake into bitter curses for if torment moued patient Iob to curse the day that euer hee Iob 3. was borne and blessed Ieremy to breake into curses 20. 14. as the wicked people will doe here shall we thinke it strange that these damned wretches should fall into cursing there Fourthly against the godly to see them in felicity this here will make them gnash with Psa 112. 10 their teeth they are still so full of enuy and hatred against them that then they will be enraged to see them blessed and themselues accursed Lastly they will rage against God and blaspheme him so the wicked wil do because of their torments for repent they Reuel 16. 9. 11. cannot neither will they giue glory vnto God Consider these wofull effects of this Hell-worme hereafter which now lieth at rest within thee that hast hardened thy heart in wickednesse Oh betimes looke to thy Conscience make it thy friend that God may bee also thy friend lest it become thy foe and be the Hel-worme among the damned fiends there to torment thee for euer and euer FINIS
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
degree of an ill Conscience is the seared and cauterized Conscience of which Saint Paul makes mention 1. Tim. 4. 2. a Conscience seared with an hot iron so as it is of a crusty senslesnesse for cut it prick it yet it bleeds not This is the Conscience of Hereticks deeply dyed with hypocrisie led away with the spirit of errour being seduced and seducing others teaching in stead of the truth the Doctrine of Diuels 1. Tim. 4. 1 2. Such as call euill good Isai 5. 20. and good euill which put light for darkenesse and darkenesse for light leading captiue the simple loden 2. Tim. 3. 6 with sinne such are the Priests and Iesuites the Romane locusts the croaking froggs comming from the bottomlesse pit Reu. 9. 16. out of the mouth of the Beast the Dragon and the false prophet that is vpon the Popes command by the Diuels suggestion and as strengthened with the authoritie of the dominion and iurisdiction vsurped by that Antichrist This is also the Conscience of such as be past feeling in sinne by custome and hardnesse of Eph. 4. 19. Rom. 2. 2. heart which cannot repent This damned Conscience happeneth to some by obstinately resisting the cleare truth for aduantage sake by continuall custome of sinning especially after they haue felt the smart for sin For to such it happeneth as to one tender handed who beginning to worke with a hard instrument will haue his hand blistered but after by continuall vse it will become hard and brawny A man making Conscience of sinne and feeling the sting thereof if euer he fall to a custome of sinne his heart growes hard and his Conscience brawny and without sense so as he cannot repent and turne no more then the Ethiopian can wash white his skin or the Leopard be freed from his spots Ier. 13. 23. The remedie to cure this is onely the extraordinarie worke of God who can make that possible which with man is altogether impossible else of these sorts I may say as they write vpon the dore of the house infected with the Plague only this Lord haue mercie vpon them and so leaue them incurable saue onely by him that can doe all things what he will in heauen and in earth And thus much hitherto for the euill still and quiet Conscience with the diuerse differences now followes the stirring Conscience and differences thereof CHAP. 33. Of the stirring ill Conscience in generall THe stirring ill Conscience is the Conscience busie in accusing and is vnquiet painefull and troublesome Section 1. In whom it is THis was the Conscience of Adam and Eue presently vpon their fall This is the Conscience of the Rom. 2. 15. Heathen and of euery vnregenerate man all comming out of the loynes of Adam not borne anew whensoeuer they sin and do mind the Rule it binds Conscience to accuse Section 2. Of the causes thereof THis accusation of Conscience ariseth First of the guiltinesse of sinne knowne and obserued by the Vnderstanding to the informing of Conscience as wee may learne out of Ioh. 8. 9. Act. 2. 37. Secondly from the dominion of the law and power thereof Rom. 2. 15. 7. 9. 10. ouer all vnregenerate binding the Conscience as I haue said to accuse Thirdly vpon continuance in sin and not truly repenting for the same So long will Conscience accuse and cannot acquit because a pardon hath not been sued out Section 3. Of the effects THe accusing Conscience hath diuerse effects First It will make man blush and be ashamed Gen. 3. and Rom. 6. 21. Secondly not to endure to heare one speake of such sinnes whereof he is guilty Ioh. 8. 9. Thirdly It will work feare vpon the apprehension of onely appearance of danger as Iosephs brethren did Gen. 43. 18. and 45. 3. Fourthly It makes men suspicious of the loue of others whom they know they haue iustly offended and who they know haue power to reuenge themselues Gen. 45. 3. Lastly it works feare of death and maketh the vnprepared to say as the Israelits and to cry out we dy we all perish Num. 17. 12. Section 4. Of the Remedies TO stay this accusation of Conscience and to be freed frō the paine of it is First To remoue the guilt of sinne and to bee clensed ther from and this is attained by the bloud of Iesus Christ who clenseth vs from all sinne 1. Ioh. 1. 7. by the Fathers forgiuing this also clenseth vs from all iniquity 1. Ioh. 1. 9. and by the holy Ghost sanctifying vs. Tit. 3. 5. who workes faith in vs perswades vs of pardon Secondly By getting from vnder the rigorous dominion of the Law and malediction therof and that by Christ Rom. 7. 4. Gal. 4. Thirdly by repentance confessing sinne and forsaking the same for so shall man receiue mercie from God and remission of sins Prou. 28. 13. by Christ Act. 3. 26. and 5. 31. And so Conscience will be appeased and made comfortable and truly quiet in Christ Thus much for the stirring and vnquiet Conscience in generall now follow the differences CHAP. 34. Of the erroneous Conscience THe stirring Conscience erroneous is that which worketh and doth it office but yet erroneously Section 1. Of the difference betweene the blind Conscience and errour in Conscience and an erroneous Conscience HEre it is not amisse to shew the difference of a blind and erroneous conscience the blind seeth not the Rule this doth though badly that workes without the Rule this by Rule but amisse Also here note a difference betweene errour in Conscience and the Conscience erroneous An errour may be in the Conscience of a Peter euen an Apostle as in his iudging things common and vncleane which God had cleansed Act. 10. and in not being assured of the vocation of the Gentiles as also were some other beleeuers Act. 11. 2 and this is about some one or other particular matter But the erroneous Conscience is that which is most what misled in matters of a mans religion and his deuotion Section 2. In what the erroneous Conscience doth amisse THe act of this erroneous Conscience stands in two things 1. In excusing where it ought to accuse as it did Vzzah in touching the Ark and in Saul offering sacrifice and in Vzziah attempting to burne incense such a Conscience had Rachel Gen. 30. 6. and Leah Gen. 30. 18. which made them reioyce as if God approued them in that which was euill this was Saint Pauls Conscience before conuersion Act. 26. 9. and the Conscience of Christs enemies Ioh. 16. 2. and of the Papists now whose Conscience allowes them to equiuocate in an oath to neglect reading of Scripture except they haue license to hate our profession to take carnall liberty on the Lords day and to seeke the death of such as withstand them in their profession 2. In accusing when it should excuse when we do but what is lawfull to be done It murmured against Peter when God bad Act. 10. 13. 14.
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