of a strong Conscience 1 A Good Conscience admits of degrees for which cause it is by the Apostle distinguished into a weake and a strong Conscience Rom. 15. 1. 2 A weake Conscience is that which is purged by unfained Faith but is troubled with these imperfections which all beleevers for the most part doe out-grow by time 3 True Faith is supposed to be in a weake Conscience for he that is weake is a Brother Rom. 14. 15. 21. not to be condemned or set at nought vers 10. One for whom Christ hath dyed 1 Cor. 8. 11. This Conscience therefore being good differeth in kind from that which is weake through malice Presumption or Superstition 4 The imperfections wherewith this weake Conscience is diseased are 1. Lacke of knowledge because as yet it understandeth not well what is lawfull and pure 1 Cor. 8. 7. Rom. 14. 14. This weaknesse of Conscience is called the weakenesse of Faith Rom. 14. 1. 5 The second imperfection which dependeth on the first is in Affection because it easily is made sorrowfull and disquieted when it seeth others doe that which it selfe approoveth not Rom. 14. 15. Because of meat thy brother is grieved 6 The third imperfection is in Iudgement because it quickly Iudgeth and condemneth the liberty of others 1. Cor. 10 29. Rom. 14. 3. 15. Why is my liberty iudged by an other mans Conscience Let not him that eateth dispise him that eateth not 7 The fourth imperfection is in the purpose and setlednes of heart being easely drawne to what is evill 1. Cor. 8. 10. For if any man see thee which hast knowledge sit at meate in the Idols temple shall not the Conscience of him which is weak be Emboldned to eate those things which are offered to Idols From this a man is most properly said to bee Offended Scandelized wounded destroyed Rom. 14. 21. 1 Cor. 8 9. 12. Rom. 14. 15. 8 A strong Conscience is that which is established in the truth Rom. 14. 5. Perswaded in his owne minde 2. Pet. 1. 12. Ye know and are established in the present truth 9 This stability consisteth in knowledge yet not so much in the clearnesse thereof as in the certainty 1. Cor. 8. 4. 7. Wee know that an Idoll is nothing in the world but there is not in every man that knowledge and their Conscience being weake is defield For certainety belongeth more to Faith which wee are here to understand by Conscience then Evidence or Clearnesse which belongs to knowledge taken in the proper sense 2 In such an affection whereby it is alwayes willing to beare with and beare the infirmities of others Rom. 15. 1. Wee which are strong ought to beare the infirmities of the weake 3. In Iudging so as that nothing be set before a brother at which he may stumble or fall Rom. 14. 13. but Iudge this rather that no man put a stumbling blocke or an occasion to fall in his brothers way 4. In such a resolution and setlednesse of heart whereby it is so strengthned in truth and godlinesse that it cannot easily be remooved Heb. 13. 9. It is a good thing that the heart be established with grace CHAP. XIV Of an evill Conscience 1 COnscience is said to be Evill either because its Acts are sinnes or because it brings trouble and sorrow 2 A Conscience Evill because of sinne in its Acts is that which giveth not a right and powerful judgement such is the Conscience of all men that are unregenerat for it is in men according as Originall corruption is Of this a polluted Conscience is not the smallest part Tit. 1. 15. 3 The first fault of an evill Conscience is Blindnes whence it judgeth of Good and Evill no otherwise then one that is bodily blinde useth to judge of colours He calleth good evill and evill good Esai 5. 10. 4 The second fault is a kind of spirituall dulnesse whence it neither stirreth up powerfully to that which it seeth is good nor draweth backe from that which it acknowledgeth evill Rom. 1. 18 Which withhold the truth in unrighteousnesse 5 The third fault is false-witnesse-bearing which principally appeareth in Excusing and Accusing falsely 6 An Evill Conscience doth Excuse falsely either when it doth not accuse where it ought or absolveth and approoveth where it ought to accuse and condemne 7 The former fault is esteemed as a piece of Religion by the dangerous Sect of Libertines who place their chiefe happinesse and perfection to haue the sense of sinne extinguished 8 It prevaileth also in all those who being free from great and grosse sinnes doe seeme unto themselues to be as it were perfect and not to be blamed for any sin Luke 18. 20. Marke 10. 20. All these things haue Iobserved from my youth 9 The second sort of Excusing falsely when an evill Conscience approoveth where it ought to condemne is chiefely to be found in those that are superstitious They think to be heard through their much babling Ioh. 16. 2. The time commeth that whosoever killeth you will thinke that he doth God service Rom. 10. 2. I beare them record that they haue a zeale of God but not according to knowledge 10 A' false Accusation of an evill conscience is when it accuseth and condemneth where it ought to excuse viz. For well doing Rom. 14. 22. Happy is he that condemneth not himselfe in that thing which he alloweth Conscience Evill through trouble and sorrow is that which accuseth and condemneth 1 Iohn 3. 20. If our heart condemne us 12 When Conscience is evill in this kinde these affections follow Sadnesse Feare Anguish 13 This Conscience is honestly good if it accuse iustly it is sinnefully evill if it doe it uniustly 14 A Conscience evill through trouble and honestly good is to be found both in beleevers and unbeleevers In such as beleeue not it is a preparation unto true repentance and Faith Acts 2 37. 15 A Conscience Evill both through trouble and sinne is common also both to beleevers and those who beleeue not But in those that beleeue there is a principle of grace by strength whereof they are upholden they wrastle and withstand and by little and little are healed of it CHAP. XV. Of divers degrees and sorts of an Evill Conscience 1 AN Evill Conscience may bee distinguished into divers degrees 1. In respect of defect into a benummed stupid and seared 2. In respect of excesse into a troubled and desperate one 2 A benummed Conscience is that which is so dull and heavy in its Acts that there followes no strong stirrings of heart after it nothing to purpose comes of it Those that haue such a conscience are oppressed with a kind of spiritual sleepe wherein the sense of conscience is so bound that it is no more moved then a man that sleepeth is by his owne dreames 3 This dulnesse appeareth 1. In a dull or faint pricking on to good We haue an example in Agrippa Acts 26. 28. thou almost perswadest me 4 It
best unfolded then can easily be vnderstood by one that liues privately in an Academicall profession And indeede if such things were handled in the meetings of Preachers according to the variety of Cases that fall out and the more remarkeable decisions set downe in writing the children of Israel should not neede to goe downe to the Philistims that is our Sutdents to Popish Authors to sharpen every man his Share his Mattocke or his Axe or his weeding Hooke as it fell out in the extreame necessity of Gods people 1 Sam. 13. 20. Furthermore if such as are addicted to the Ministry were first instructed in these things and were seriously tried in them at the Examination before they were ordained one might well hope to haue as well Preachers as Churches more according to Gods heart and Christs then now we haue The Papists haue laboured much this way to instruct their Confessors and in a great deale of earth and dirt of Superstitions they haue some veines of Silver out of which I suppose I haue drawne some things that are not to be despised But they are without the life of this Doctrine and death is in their pot The thing it selfe requires that by others other things bee taught and the same things after another manner I haue gone about to performe this in part and others I make no question will indeavour it I follow here the same methode that I did in my Marrow of Divinity Of the second part whereof the three last of these Bookes are a full Exposition which perhaps those did expect that desired importunatly as it were by dayly reproaches that the publishing of this Treatise might bee hastened But to make an end at length of my Preface I will conclude many things in few words and that in the words of G. Parisiensis Concerning these things many things we haue not written for unskilfulnes many for other necessary businesse many for dulnesse many through feare of being tedious many more because of our sinnes which most of all hinder both us and others in such things We doubt not but we are subject to the danger of slanderous Backbiters But by doing what we may we have given some fit occasion unto wise men and we haue set foorth not a dry sandy ground of fruitlesse Disputations but a most profitable and healthfull place for Wits to exercise themselues in W. AMES OF CONSCIENCE AND THE CASES THEREOF The First Booke CHAP. I. The definition of Conscience THe Conscience of man for I doe not intend to treat of the Conscience of Angels Is a mans judgement of himselfe according to the judgement of God of him Esai 5. 3. Iudge I pray you betweene me and my vineyard 1 Cor. 11. 31. If we would judge our selues wee should not be judged c. 1 I call Conscience Iudgement First to shew that it belongs to the Understanding not to the Will The very name of Conscience sheweth it to bee so But this proveth it because all those actions which in the Scriptures are attributed to mans Conscience doe properly belong to the reasonable power or faculty though the Will by some act or inclination can both command the Vnderstanding to judge and also follow that judgement This inclination by some is called Conscience by others a part of Conscience but not rightly 2 Conscience being referred to judgement it is distinguished from the bare apprehension of truth For Conscience doth alwaies suppose an assent that is firme and setled 3 By the definition of Conscience it appeareth that Conscience is not a contemplatiue judgement whereby truth is simply discerned from falsehood but a practicall judgement by which that which a man knoweth is particularly applyed to that which is either good or evill to him to the end that it may be a rule within him to direct his will Seeing that this name of judgement is sometimes taken for a power and faculty sometimes for an habit sometimes for an act this question ariseth to which of all these Conscience is properly 4 The most graue Divine William Perkins who onely of our Countreymen hath set foorth a peculiar Treatise of Conscience doth place it among Faculties and he doth so define it as he putteth for the generall nature of it a part of the Understanding that is to say as he explaines himselfe A naturall power or facultie He giues this reason of his opinion namely because the act of Accusing Comforting Terrifying c. cannot bee ascribed to the Conscience if it selfe were an act Put this reason is weake because in the Scriptures such kindes of effects are attributed to the thoughts themselues which undoubtedly are acts Rom. 2. 15. Their thoughts Accusing one another or Excusing The reason is because things done are the effects not onely of the Mover but also of the motiō it selfe Besides Master Perkins maketh Conscience Vnderstanding Opinion Knowledge Faith and Prudence to be of one kind or sort but none would define these so as that they should be taken for distinct faculties of the soule 5 Some of the Schoolemen will have Conscience to be an habit as Scotus Bonaventure Durand Which though it might be granted of some part or of the principles of Conscience yet it cannot be granted simply of all that which is signified by the name of Conscience for the onely office of an Habite as it is an Habit is Inclinare ad prompte agendum to make one doe a thing readily but Conscience hath other operations which belong properly to it as to Accuse Comfort c. 6 By Iudgement therefore in the definition of Conscience I understand most properly with the best Schoolemen an act of practicall judgement proceeding from the Vnderstanding by the power or meanes of a habit 7 The acts of judgement are either a simple apprehension or a discourse Whence it may be asked to which of these belongs Conscience It belongs to judgement discoursing because it cannot doe its act of Accusing Excusing Comforting unlesse it be through the meanes of some third argument whose force appeareth onely in a Syllogisme by that which is deduced and concluded out of it 8 The force and nature of Conscience therfore is contained in such a Syllogisme He that liues in sinne shall dye I liue in sinne Therefore I shall dye Or thus Whosoever beleeues in Christ shall not dye but liue I beleeue in Christ Therefore I shall not dye but liue 9 Conscience in regard of the Proposition is called a Light and a Law in regard of the Assumption and conclusion a Witnesse but in regard of the assumption it is most fitly termed an Index or a Booke and in regard of the conclusion most properly a Iudge 10 That which doth dictate or giue the proposition is called Synteresis by the Schoolemen Synderesis The assumption especially and peculiarly is called Syneidësis the conclusion is the Krisis or Iudgement 11 There be many other Syllogismes which belong to Conscience as either they doe
time haue two contrary probable opinions concerning the same thing so as he may lawfully leaue the one and follow the other Quest. 2 What shall one doe when his Conscience is doubtfull Answ. For the declaration of this question wee must obserue First Conscience is said to be doubtful in a large sense as when the assent even of Faith or Opinion prevaileth yet there is some doubting joyned But strictly and properly that Conscience is named doubting which yeeldeth to neither part of the question in hand but stickes and staggers betweene assent and dissent not knowing which to doe Touching the first sort of doubting it hath partly beene spoken in the former question and shall partly be spoken of in the question following Heere wee treat of that Conscience which in a proper and strict sense is called doubting Secondly doubting is either Speculatiue or Practicall Speculatiue is that which is not immediately conversant about a practise or action as when one doubteth whether this or that thing be his or not Practicall is that which immediately is conversant about some particular action Answ. These things being laid downe it is answered First in all those doubts which doe any way belong to our practise diligent enquiry is to be made that we may clearely perceiue the truth and not doubt because while the minde remaines in doubt the action must of necessity want that perfection which it would haue if it were done with Knowledge and certainty of judgement For the more certaine our knowledge is touching those things which we doe the more confident we are in doing and more ioyfull when wee haue done them 2 Oft times it is lawful to do a thing though a speculatiue doubt remaine because he that doth so doth not necessarily doe either against a doubting Conscience nor without a perswaded Conscience for notwithstanding that speculatiue doubt he may assuredly conclude with himselfe that that which hee doth ought to be done As for example A man possesseth a peice of ground lawfully and begins to doubt whether it be his owne or not yet if he know not that it belongs to any other body he may lawfully keepe the same still because other things being considered possession is a better ground to keepe it then doubting is to leaue it 3 It is not lawfull to doe any thing against a Practicall doubt that is a doubt whether the thing to bee done be lawfull The reason is 1. Because a man cannot doe it of faith Rom. 14. 23. 2 Because he that doth so doth not sufficiently abhorre sinne for willingly and wittingly he exposeth himselfe to the danger of sinning 3. Because he is not fully enough addicted to Gods will for as he that doth that willingly whereof he doubts whether it bee acceptable to his friend or no doth against the law of friendship so he that doth that whereof he doubts whether it be acceptable to God or not doth against the law of loue to God 4. In things doubtfull the safest way is to be chosen but that is the safest part which if we follow it is certaine we shall not sinne As for example A man doubteth whether Vsury be lawfull or nor the safest way is to abstaine for herein is no danger of sinning Some of the Philosophers had some knowledge of the equity of this rule whose Iudgement thereof Tully relates and approoues Office Lib. 1. Those giue good counsell sayeth he who forbide to doe any thing whereof one doubts whether it be iust or uniust the equity thereof is apparant in it selfe because Doubting imports thought or feare of being hurt CHAP VI. Of a Scrupulous Conscience Quest. WHat is to bee done when the conscience is scrupulous Answ. For the understanding of this question wee must consider 1 That a Scruple is a feare of the minde concerning its practise which vexeth the conscience as a little stone that cannot bee discerned in a mans shooe paineth his foote 2 Every feare is not properly a Scruple but that which ariseth from slight or no arguments 3 One is scrupulous either in examining what hee hath done or in ordering what he is to doe 4 Scruples doe arise God so ordaining to the end he may either punish or try men sometimes out of the suggestion of the Devill somtimes from want of knowledge sometimes from Melancholy or some such like constitution of body sometimes from the society of scrupulous men 5 A Scrupulous conscience differs from a Doubtfull one in this that a Doubtfull conscience doth assent to neither part of the question but the scrupulous conscience doth assent to one but is sollicited to the other part by a kinde of feare These things being set downe it is answered to the question 1. God being instantly called unto for grace one must labour dilligently to remooue these scruples which reason can take away by due triall of the grounds of them For then is the conscience most quiet when it hath most certaine knowledge 2 It helpeth much if it may be conveniently that the thinking upon those things be shunned from which scruples may rise for the fancy being once stirred many thoughts arise which cannot be suppressed againe without greate difficulty As we see in Tyles that are linked together in order if one happen to fall downe the rest will follow and from hence are scruples multiplied in timorous consciences 3 Many scruples when they cannot well be taken away by some contrary reason ought to be laid downe as it were by violence refusing to thinke or consider of them For so long as scruples are not actually applyed they are not troublesome And some be so troublesome that the weaker and more unskilfull sort can by no other meanes be ridd of them The bending of the mind attentiuely to remooue a scruple by reason doth often either ingender or encrease a scruple as for example All people know that the name of God ought to be called upon dayly yet one may bee so vexed with impious thoughts that this scruple may arise in a man whether he ought to pray or not Here it is not alwayes a safe way to examine thâ—…se thoughts noâ—… yet to dispute about this question long but to throw away this feare as it were with violence and to fall upon the duty of prayer so well as one can 4 If they cannot be so remooved but that they doe still molest it is lawfull and the best course to do a thing against such scruples As for example If there be any man that is so molested through the consideration of his unworthinesse that he dare scarce be so bold as to come to the Lords Table though he finde in himselfe true Faith and Repentance he may and ought notwithstanding this scruple come to the Lords Supper Neither is this to doe against Conscience but according to Conscience For a scruple is a rash feare and without any ground and so cannot binde to doe according to it yea through custome of doing against such like
done and accuse and condemne him for what is evill 6 Concerning the first office which consisteth in Excusing Absolving and Approving there is no controversie amongst Divines But of the second which consisteth in Accusing and Condemning some doubt and thinke that the goodnesse of Conscience doth no waies consist therein but in Excusing onely 7 They bring two reasons 1. Because Adams conscience by creation did onely Excuse and not accuse 2. Because a good Conscience is troubled and wounded when sinne is committed and occasion is ministred to accuse But the first reason is not good because though Conscience in state of Innocency did not accuse actually yet had it a power to accuse if there had beene occasion Neither could the Conscience be more blamed for accusing and condemning justly 〈◊〉 the Law selfe and the chiefe Iudge who did so after sin had once entred and not before 8 So farre is the just Accusation of Conscience from being to be blamed that Sinners haue most need of it as the onely way to make them repent them of the sinnes which they haue committed For to the end a Sinner may escape Gods judgement hee must judge himselfe that is doe justice and judgement upon himselfe as in Gods roome whom he hath offended 1 Cor. 11. 31. He doth this by pleading Gods cause against himselfe that is by accusing himselfe witnessing alledging and confessing or by acknowledging Gods Law against himselfe by revealing the secrets of his heart and his hidden filthinesse to his owne ignominy and shame Then by condemning himselfe that is by declaring what torment and punishment God may justly inflict upon him or by Proclaming of himselfe guilty of everlasting death Vnto this judgement of Conscience stirring up sutable affections if God of his great mercy adde a change of minde with an appealing by Faith to the Iudgement Seat of Gods mercy in Christ then is that true which some use to say that the Iudgement of repentance maketh voide the judgement of punishment that the accusation witnessing and condemnation to wrath to come are prevented by these Actions which supply there roomes Yea that God himselfe in Christ shall be an Advocate a Witnesse and Iudge for those that haue pleaded against themselues in the court of Conscience by repentance 9 Neither are we bound onely to this Accusation and condemnation of our selues as to a meanes of Salvation but by naturall justice also For if wee sinne against a man wee ought to doe him justice on our selues by Accusing Condemning and Acknowledging our offence much more then are we bound to doe this to God Besides we are related to God as his servants by which we are bound to take his part in all controversies debates or quarrells that he hath against sinne and chiefely against our owne sinne which doth us most hurt and against which we are able to doe much more then against other mens Adde to these the consideration of the equity of it if we be bound when it will be no hurt to us to assist a brother in any of his lawfull and iust suits or judgements either in appearing as a Witnesse or as an Accuser in his behalfe how much more are we bound to do the same for God for without comparison each person is more bound to sticke close to God then to himselfe and to assist God by accusing testifying judging though it be in the controversie which he hath against himselfe These particular illustrations which upon another occasion are propounded and urged by G. P. I haue thought good to relate both for the light which they giue to this present question and for the excellent use that they haue in exhortations to the practise of repentance 10 The second reason wherein the trouble of conscience upon accusation was brought to prooue that an accusing Conscience could not be good is also of no strength Because that trouble and wounding is either the accusation it selfe or an affection following it The same Iudge that condemneth rightly and iustly may and useth to be sorrowfull that he hath occasion to doe so for he absolveth more willingly those that are good then he condemneth malefactors 11 To speake home to the Matter The act of Accusation followeth indeed from sinne not as a sinne but a punishment Conscience therefore accusing so farre as it accuseth rightly is honestly good though in respect of the trouble it bringeth it useth to bee called evill as all other punishments are It may also be called evill because the ground of it is alwaies some sin cōmitted 12 Thirdly that the Conscience be honestly good it is requisite that by this upright judgement it stirre up strongly to doe good and draw backe strongly from that which is evill Heb. 13. 18. but this cannot be done by Conscience alone there must be also an honest disposition and bent of the Will answerable to the judgement of Conscience 13 A Conscience peaceably good is that which Excusetb Absolveth Comforteth Acts 24. 6. Hence also unto a good Conscience in this respect doe belong the affection of Ioy Confidence Security and Freedome 14 A Conscience that is both honestly and peaceably good is that which by the Apostle is called pure and cleane 2 Tim. 1. 3. Beautifull Heb. 13. 18. Without offence or not offended which is the consolation and rejoycing of the faithfull 2 Cor. 1. 12. To keepe which they are content to suffer all sorts of trouble unjustly 1 Pet. 2. 19. 15 Conscience since the fall or after sinne is made good againe 1. By the blood of Christ applyed through Faith whereby the guilt accusation and condemnation of it are taken away Heb. 9. 13. 14. and 10. 22. 2. By the vertue of the same blood in repentance and sanctification of the spirit 1 Tim. 1. 5. Acts 15. 8. 9. whereby beleevers haue a setled and constant purpose to serue God 3. By the witnesse of the Spirit whereby we are assured of the grace of God not onely for the present but also for the continuance of it to the doing of every good worke Ephes. 1. 18. 14. Rom. 9. 5. 1 Pet. 1. 5. 6. 16 A good Conscience is maintained by that exercise whereof the Apostle speaketh Acts 24. 16. Now this exercise doth chiefly consist in these things 1. That the feare of God bee alwaies liuely and fresh in our hearts Psal. 36. 2. For this maketh us looke what Gods judgement is in all things Psal. 119. 6. 2. That we meditate on Gods Law both day and night Psal. 1. 2. For by this the Major Proposition or Rule whereby Conscience judgeth is established 3. That we examine our owne waies with quicke and sharpe judgement Psal. 4. 5. For this inferreth the application in the Minor Proposition 4. That by dayly repentance and renewing of Faith we wash off the filth that we contract 1 Iohn 3. 3. For therein lyes the strength of the conclusion or judgement of Conscience CHAP. XIII Of a weake and
5. A saying to the heart or in the heart of them Hose 7. 2. A turning againe unto the heart Ier. 12. 11. Mal. 2. 2. And lastly a proving and examining of our selues 2 Cor. 13. 5. 29 In the conclusion of that Syllogisme a man applieth to himselfe the Law of God which concerneth his Action or condition and passeth sentence on himselfe whence there followeth necessarily either an Excusing Absolving and Approbation or an Accusation and Condemuation with affections answerable to them Rom. 2. 15. 30 Though this application in its owne nature follow the former acts of Conscience as a conclusion doth the premisses yet through mans wickednesse it falleth out oft-times that though the Major be fully and firmely acknowledged and the Minor also in a sort yet the Conclusion and Application is not made Rom. 2. 18. 20. 21. 2 Sam. 12. 5. 6. 31 Hence it is that a necessity lyes upon all faithfull Pastors not onely to propound Gods will in generall but according to their abilities to helpe men both in publike and private to apply it according as their understandings and consciences shall require Rom. 12. 7. Matt. 14. 4. 32 A Conscience honestly good is that which judgeeth rightly and powerfully Heb. 13. 18. that which doth otherwise is sinnefully Evill Isai. 5. 20. Rom. 1. 18. 33 A Conscience peaceably good is that which excuseth absolveth comforteth Acts 24. 16. 34 Conscience since the fall is not both honestly and peaceably good but by the sprinkling of the bloud of Christ Heb. 9. 13. 14. and 10. 22. and the vertue of him in the sanctification of the Spirit 1 Tim. 1. 5. Act. 15. 8. 9. 35 A Conscience peaceably good may be sinnefully evill and that which is evill through trouble and accuseth may be honestly good 36 A weake Conscience differeth in kinde from that which is acted either by malice or arrogance or Superstition 37 There is but this one way to pacifie a Conscience troubled upon good grounds to bring him that is troubled into such a state by true Faith and repentance that the Minor of that Syllogisme which troubleth him may upon good grounds become false and prooue such as may be lawfully denyed 38 When the Consciences of 〈◊〉 beleevers are sinne full in being troubled the Major or Minor of that reasoning which caused the trouble must alwaies be denied and confuted This also is the onely way to heale such a Conscience Corollaries 1 The greatest violation of Conscience is the greatest sinne 2 The greatest anguish of Conscience is the greatest punishment 3 That uncertainety of Gods favour which the Papists hold and that uncertainety of Persevering in grace which others teach is cleane contrarie to that solid joy and strong confidence which proceedeth from a Conscience truly good 4 The interpretation of the Scriptures or a judgement to discerne Gods will for a mans selfe in his owne Conscience belongs to every man The End of the First Booke OF CONSCIENCE AND THE CASES THEREOF The Second BOOKE In which those Cases are handled which concerne the state of man CHAP. 1. Of a case of Conscience and the state of man in generall Hitherto we have spoken of the Nature now we are to intreate of the Cases of Conscience _1 A Case of Conscience is a practicall question concerning which the Conscience may make a doubt 2. It is said to be a question because it is not an axiome or proposition that is manifest of it selfe but hath need of illustration and proofe by some third argument 3. It is a practicall question because of the doubts which doe not immediately belong to practise doe not immedatly 〈◊〉 to the judgement and act of Conscience which thing is not well observed by them who under the name of cases of Conscience doe handle many things which do â—…o more belong to Gonscience then any other head of Divinity purposely omiâ—…d by them 4. It is called 〈◊〉 〈◊〉 because it is wont to fall out or to happen in the course of mans life and a case of Conscience because when it falls out the Conscience ought with all possible care to give judgement about it 5. Of this sort are all those questions wherein supposing the generall doctrine of Faith and Obedience wee enquire what our duty is upon any particular occasion 6. Of these questions one saith well Because that Law which is written and ingraven in nature containing the rules of honesty and naturall justice is in a manner wholly buryed by originall corruption and almost totally over whelmed by custome in sinning as it were with some heape of evill lusts laid upon it and because also the light of the understanding is invilved and obscured with manifold darkenesse so that neither those rules of honesty which are within the booke of the mind are fully and perfectly legible nor can our understanding read any thing therein distinctly and plainly Hence it is that God in his mercifull providence hath given us three helps viz. The light of Scripture the assistance of his Grace and the helpe of teaching About this last we are now to intreate 7. Now every question or case of Conscience as the nature of the thing it selfe and experience sheweth is either about the state of man before God or about those actions which in that state he doth put forth and exercise 8. The state of man belongs to the first part of Divinity which is about Faith and the actions to the second part which is about obedience 9. The state of man before God is that relation which man hath to God as he is the originall of spirituall life and happinesse 10. Concerning this state the Consciente ought 1. to declare and determine what it is 2. to judge that it is to be eschewed if it be evill and to be preserved and increased if it be good 11. Concerning the state of man in generall there be three questions The first is whether a man can certainly know in what state he is Ans. He may 1. Because without this knowledge he cannot have anaccusing or excusing Conscience in respect of his estate But such a Conscience men both may and are wont to have Rom. 2. 15. 2 Because no man can either eschew or desire an unknowne state But one of these states a man ought to eschew and to labour for the other Mat. 7. 8. 12. Quest. 2. Whether men ought to make inquiry into their estates Ans. Yes and that with all diligence possible for 1. This is a thing that God requireth 2 Cor. 13. 5. 2. without this knowledge a man cannot have peace or tranquillity in his Conscience Rom. 5. 1. 8. 1. 3. Otherwise a man cannot performe worship to God with that preparation which is requisite 1 Cor. 11. 28. 1 Cor. 11. 28. 13. Quest. 3. By what meanes comes a man to the knowledge of his estate Ans. 1. By consideration of those actions externall and internall which proceed from him Mat. 7. 17. 2. By the
laws doe not bind the Conscience The acts of Conscience aboue things necessarie The acts of Conscience about indifferenâ—… things The discerning of Conscience The direction of Conscience Error privatâ—…ve and positiue The cause of the error of Conscience The Conscience erring bindes Why he alwayes sinnes who goes against his Conscience â—…rror of Conscience is somtimes blamlesse somtimes worthy of blame Of the perplexity of 〈◊〉 erroneous Conscience Whether it be a greater sinne to doe with or against an erroneous Conscience Opinante What opinion is A speculatiue doubt and a practicall doubt How a man sins against his Conscience * Syâ—…sis 〈◊〉 velle In ordinâ—… Naturae Morâ—…m The flownesse of Conscience in the making of the Application An Excusing Conscience Absolution of Conscience Approbation of Conscience Accusation Condemnation Ioy. Confidence Shame Sorrow Feare Dispaire Anguish Quoad honestatem Quoad quiâ—…em Conscience honestly good 3. Things make Conscience honest Paenitentiale iudicium evacuat iudicium paenale â—…uliel Paris Intentio Voluntatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How Conscience is made good The imperfections of a weake Conscience A benummed Conscience A stupide Conscience A cauterised Conscience Si certatim se dedat A tender Conscience A troubled Conscience A dispairing Conscience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cafus quia dicitur cadere solet How a man may come to the knowledge of his estate The hinderance of this knowledge Signes of the state of sin The signes of raigning sin The Faithfull may be certain of their vocation The duties of a man call'd to helpe forward his vocation to make it sure unto himselfe How to obtaine Faith Motives to Faith A languishing Faith A lively Faith A strong Faith The signes of true Faith Of the want of the sense of grace Of the sense of the wrath of God Of the want of growth and progresse in Faith Signes of Repentance Repentance for sins unknown Of the continuation and renovation of Repentance Meanes to obtaine the spirit of Adoption Signes of Adoption How to obtaine Sanctification Motives to Sanctification The signes of Sanctification How to obtain the Sense of Gods Love The signes of Gods love to us Hope may and ought to be certaine Motives to indeavour for certainty of hope The signes of true hope Consolation for the afflicted Diverse kinds of afflictions The duties of the afflicted Of the contempt of Death How to diminish the feare of death Of resisting temptations Signes of a prevaâ—…ling temptation Spirituall Desertions Aâ—… children of disobedience 〈◊〉 to 〈◊〉 The manner how to stir up and pâ—…ote the 〈◊〉 of Obedience Meanes to obtaine knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A good and evill feare of God An evill feare Servile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gâ—…d Sins of humility Motives to 〈◊〉 What sincerity is Signes of sincerity Motives to sincerity The nature of â—…eale Signes of 〈◊〉 zeale Motives â—…o zeale How wee must judge of zeal How zeale and laughter doe agree How peace of Conscience followeth upoÌ„ obedience What kinde of obedience is requisite to make the consâ—…ence peaceable Disterenâ—… twixt the peace of the godly the wicked The necessiy of vertue Meanes to obtaine vertue Signes of vertue The nature of Prudence Meanes to get wisdom Motives to seeke for Prudence Humane wisdom Carnall wisdom Motives to watchfulnesse Meanes to stir up fortitude Motives to patience Signes of Temperance Meanes to attaine Temperance Of actions done through ignorance Of actions 〈◊〉 through 〈◊〉 Of actions done through concupiscense Of actions done through Inadvertency How a thing is willed in its cause Of thoughis How the heart sins by delight Whether sâ—…e delight in an unlawfull thing may not 〈◊〉 What â—…desires â—…e sinfull Of idle words Of words spoken in sport and just