is a better intelligencer then the morall conscience hath for the moralist hath not his mind renewed as the regenerat man hath who knoweth what that good acceptable and perfect will of Rom. 12. 2 God is 3. This Conscience is informed by the renewed mind in the sauing knowledge of Gods will according to the law written anew in the mind and heart Heb. 8. 10. 4. This works sincere obedience so that in simplicity godly sincerity the regenerate haue their conuersation in the World 2. Cor. 1. 12. Lastly this obedience is performed both to the law and Gospell For the regenerat mans Conscience is bound as well by the Gospell as by the law vnto all holy obedience and the mind renewed propounds the precepts of the one as well as of the other vnto Conscience to worke obedience Section 2. In whom it is THis Conscience regenerate is in all the Elect of God called by the Gospell of Iesus Christ such as be borne againe of water and the Holy Ghost Ioh. 3. 5. and are made new Creatures in Christ 2. Cor. 5. 17. hauing Gods image repaired in them in knowledge holinesse and righteousnesse Eph. 4. 24. Col. 3. 10. whereby they do wholy entirely resigne vp themselues in obedience and humility to be guided by such a Conscience without restriction or euasion in respect of pleasure profit or preferment thoroughout the whole course of their liues Section 3. Of the causes hereof THis regenerat Conscience is wrought by Gods Spirit which reneweth vs Tit. 3. 5. The instrumentall meanes is the Gospel called the ministration of the spirit 2. Cor. 3. 8. because the spirit is receiued by it Gal. 3. Section 4. Of the excellencie of it THis Conscience so regenerate First hath acquaintance with Gods spirit Rom. 9. 1. 2. Secondly vpon this holy acquaintance they ioyne together to beare the regenerat man witnesse that hee is the Child of God Rom. 8. 16. that hee is desirous of others saluation and grieued for their obstinacy and blindnesse Rom. 9. 1. 2. Thirdly Farther vpon this acquaintance the Regenerat man hath now a kind of holy familiarity with God yet so as it is with all reuerence and humility Hee can now heare Gods law laid open without terrour He now can poure out his soule before God lay open all his sinnes in the sight of God with hope of remission which before he durst not though neuer so morally honest Fourthly This Conscience through such spirituall acquaintance is alwaies accompanied with spirituall graces with vnfaigned faith a pure heart Christian charity 1. Tim. 1. 5. with willingnesse to liue honestly Heb. 13. 18. with simplicity and godly sincerity 2. Cor. 1. 12. Section 5. Of the effects hereof SO as the effects of it cannot but bee admirable For first it exacts of vs attendance to Gods seruice and herein it cannot endure dead workes from which it is purged Heb. 9. 14. so as it puts life in vs and cannot endure to haue vs heare read pray sing nor preach coldly drowsily deadly nor to rest vpon the worke wrought Secondly it requireth vniuersall obedience for matter in all things for time alwaies Heb. 13. 18. Act. 23. 1. Thirdly it discouereth vnto our selues the most secret and intricate closet of the heart whatsoeuer is ill it pursueth it till it worke in the heart detestation Fourthly it lets not the regenerat man slip without a caueat and remurmuration and if he fall it lets him not rest but pincheth and nippeth him till hee take knowledge of his sinne till he see it sorrowes for it and returneth It cannot endure to haue him sinke vnder sinne nor sleep securely till he hath sought reconciliation with God Fifthly If it find him to grow slack in good duties it will euer be telling him of it it lets him not wax remisse and carelesse but by stinging instigations pricks him forward to his due obedience And therefore should we striue to get this Conscience and hauing it to make much of it as that which will guide vs well worke vs peace and neuer leaue vs but will be our comfort in aduersity in temptation in death and at Christs appearing CHAP. 43. Of the Gospell binding the Conscience of the Regenerate THe regenerate mans Conscience is not onely tyed by naturall Principles as all mens be nor by the Law of Moses as moralists in the Church be but also by the authority and power of the Gospell Section 1. That the Gospell hath a binding power FIrst for the Gospell is a Law 1. Chr. 16. 17. Psal 105. 10. and called the Law of faith Rom. 3. 17. now it is the nature of the Law to bind according to the authority of the Law-giuer God himselfe whose power is not lesse in the Law of faith and his will in the Gospell then in that morall law Secondly the Gospell doth not onely promise but also commandeth and requireth obedience to it It commands faith 1. Ioh. 3. 23. repentance Ma. 1. 15. Loue Ioh. 13. 34. and 18. 12. Charitie and bowels of mercy kindnesse humility of mind meeknesse Col. 3. 12. to deny our selues Mar. 8. 34. to mortifie the deeds of the flesh Col. 3. 5. to seeke the Kingdome of God and the ritheousnesse thereof Mar. 6. 33. to haue our conuersation in Heauen Phil. 3. 20. and to waite with loue for the appearing of the Lord Iesus Luk. 12. 35. 36. Mar. 13. 33. 34. 2. Tim. 4. These and many moe precepts doth the Gospell command which the moralist neuer thinks of nor euer can attaine vnto Thirdly The Gospell condemneth vnbeliefe Ioh. 16. 9. 1. Ioh. 5. 10. and other sinnes Fourthly it denounceth vengeance against the contempt of it and more seuere wrath then against the transgressours of the law 2. Th. 1. 8. Heb. 10. 29. Lastly men shall be iudged by the Gospell Rom. 2. 16. Therfore it is of a binding power For the renewed mind being acquainted with the Gospell propounds Euangelicall precepts to the regenerate Conscience which it vseth and applyeth to enforce the Regenerate man to a true and sincere obedience according to the Gospell Section 2. Whom it bindeth THe Gospell hath not so large an extent as the Law which is in nature and so binds all mankind but the Gospell bindeth such as do receiue it for the receiuing argueth two things first the enlightening of the vnderstanding to conceiue the doctrine of the Gospell and then faith to embrace it which two together bind conscience to the obedience of that which the Gospell commandeth Thus it bindeth all professors of it but most powerfully the regenerate to whom it is most effectuall by the speciall operation of Gods Spirit Section 3. To what it bindeth vs THe Gospell doth bind vnto the precepts which it prescribeth such are those before mentioned to beleeue to repent to loue the brethren to receiue the holy Sacraments with the rest of the Commandements of the Gospell It bindeth also vnto the law to make it a rule of
see the forenamed booke and the first Fol. 409. volume of Master Perkins touching consolations to a troubled Conscience 6. And lastly is their ignorance of the true remedies or inability to apply thsm rightly Section 4. Of the effects of Conscience afflicted THe sorrowfull effects of a wounded spirit are not a few as a deiection of spirit without cheerefulnesse in religious exercises as in hearing the word praying receiuing the Sacrament Christian conference and the like Terrours and feare beset them sometime and they are troubled with terrifying dreames sorrow of heart also oppresseth their spirits Hence is it that they neglect their callings lay aside the duties therof are carelesse of their verie necessarie worldly businesse and much addicted to solitarinesse and to sit musing in a dump Their soule is vexed and finds no rest Dauids soule was Psal 6. 3. 6. 31. 10. troubled within him hee was full of griefe sighes wearied with groanes and washed his couch with teares This was it that made Peter to goe out Matth. 27. and weepe bitterly This weakeneth the bodie yea Dauid telleth vs that his Ps 31. 10. strength failed him and his bones were consumed by reason of his sinne for a broken spirit dryeth thâ— Pro. 17. 22. bones It will make a man weary of his life and to vtter sometimes very vncomfortable words such as Psal 77. 7. 8. 9. these will the Lord cast off for euer will he be fauourable no more Is his mercy cleane gone for euer Doth his promise faile for euermore Hath God forgot to bee gracious and hath he in anger shut vp his tender mercies Yea hee will cry out My God my God why hast thou for saken Psal 22. 1. mee These other such like bee the lamentable effects of the wounded soule and therefore let vs beware of wounding it and if it be wounded labour the curing of it Now for the curing of it note two things the preparatiues and the Remedie Section 5. Of the preparatiues to the curing of the wound THere are excellent preparatiues which help to make way to the remedy and they be these 1. Resist the Diuell and that in three things neuer dispute with him beleeue him in nothing hee saith and cast backe his secret blasphemous suggestions vpon himselfe when hee would make them thine thus resisting he will flie Iames 4. from thee 2. Beware of all causelesse feares and groundlesse suspicions of Gods fauour and loue 3. Do not deny Gods graces in thee extenuate them not nor vnderualue any of his gifts whereby thou shouldest falsely mistake thy selfe and iudge of thy selfe worse then thou hast cause to do 4. Know and beleeue that it is not sinning but the not repenting of sinne that damneth man For the best haue sinned and note also a difference betweene the regenerate and vnregenerate in sinning for in the one the man sinneth in the other it is not hee that doth it but sinne that dwelleth in him Rom. 7. 20. 5. Vnderstand that weaknesse and imperfection of graces and heauenly gifts makes not a nullity therof not that therefore they are not true graces in them 6. Conceiue thus much that the least degree and measure of Gods graces are true graces are a testimonie of Gods good fauour and aduanceth a man aboue his naturall condition and state 7. Take heed of making sense and feeling the Iudge of thy spirituall estate with God whilst thou art in affliction of Conscience and in perplexity of spirit for Cant. 3. 1. 5. 6. the Spouse may seeke her beloued and not find him for a while hee may withdraw himselfe for a space and not bee found nor answer And consider withall that it is one thing to haue graces and an other to feele them liuelie at the present Graces in their working are sometimes weak it ebbes and flowes waxeth waineth is more strong liuely at one time and lesse at an other so that a good Christian prayeth not beleeues not heares not ioyeth not loueth not goodnesse nor good men euer a like For he that faith he is alwaies the same in all holy duties did neuer any such duty well and much deceiueth himselfe 8. Thou must know a comfortable lesson which is this that a Christian mans obedience to the law is not legall now but Euangelicall performed vnder the Couenant of grace and not from the Couenant of of works which lieth not vpon any in Iesus Christ 9. When any comfortlesse or desperate thoughts molest thee checke thy selfe with Dauid and say Ps 77. 10. It is my infirmity I will remember the yeeres of the right hand of the most Highest call to mind thy former comforts thy foretaste of Gods fauour and experience of his loue and meditate and stay on that 10. And lastly in what anguish soeuer thou be yet cease not neglect not to pray to cry and call to cast vp eiaculations from thy Psal 77. 2. heart vnto God for Dauid sought God when his soule was without comfort yea in the sorrowes of death and paines of Hell euen then he prayed Ps 116. 4. and said O Lord I beseech thee deliuer my soule By these preparatiues the Medicine for the soule will worke Section 6. Of the soueraigne salue to cure the wound THe afflicted and sicke Patient hauing receiued these ten preparatiues the Medicine will worke well In the ministring whereof note first what it is secondly who must administer the Physicke thirdly what is the instrumentall meanes for it fourthly after the receipt what bee the Cordials for comfort The remedy for curing fully the wound is onely one and that is the sauing knowledge of Iesus Christ with faith in him For if wee bee truly informed in these things first what Christ is in his person secondly what hee was ordained to be for vs thirdly what here he hath done for vs fourthly what hee now doth for vs and fifthly what he will doe for vs hereafter at his second comming Then knowing first what wee by him are freed from secondly what wee are made by him thirdly what we haue here attained vnto by him fourthly and what in the end we shall be by him By the knowledge of all these things distinctly marked and vnderstood our faith will wholly rest vpon him our Conscience will be greatly comforted and all the obiections met with and fully answered which may bee made by Satan or by man himselfe and so the wound perfectly cured Section 7. By whom to be administred THe Physitian to administer the Medicine is inward and outward The inward and principal is Gods holy Spirit who begets faith confirmeth it makes man to take hold on Christ and giueth him spirituall comfort this is hee that is called the Comforter without whom no comfort spirituall we must therefore pray for this holy Spirit because God hath promised him Luk. 11. 13. The outward is Gods 2. Sam. 12. Act. 2. 37. 38. 16. 2.
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
no. But better it were for vs voluntarily to bee acquainted with it then of necessitie All holy bookes tend to informe vs of Conscience to reforme the euill to direct the good and so to rectifie vs for effecting of this the Booke of Nature the Law written in the heart the Law of the tenne Precepts the Law of Faith the holy Gospell are all helpes All these are for instruction of Conscience and to make vs conscionable Not onely these bookes of Gods owne making but also Bookes Sermons and pious Labours of all holy men doe aime at this to worke Conscience in vs. Conscience is it selfe a The excellency of Conscience Booke whereof all other Bookes are expositions It is as the Text they the interpretation In reading therefore these wee must haue an eye to it our knowledge in them must informe vs in this else we reade them to no purpose They that grow cunning in the Booke of Conscience by reading Gods and good Mens Books are vndoubtedly the best Christians the best Lawyers to pleade their owne Cause and the best Iudges to Iudge of themselues aright This book is of Gods own hand writing it is also very legible to any that will giue themselues to reade it If we open this booke marke it and consider well what it aduiseth what is it that shall not then be reformed It is the fashion of people generally to cry out of the world and the manners thereof in the meane space they know not the cause or will not know it and yet is it neere them and within them and that is the badnesse of mens Consciences For amend these and the world shall not be blamed for as mens consciences be so is it also reforme these and reforme it better them and the World will bee good enough and the complaint will cease Conscience as it is good or euill so it makes or mars a man by a good Conscience he becomes good thinks desires affecteth and speaketh of good things and doth them by a bad Conscience hee turneth a cleane contrary course For as our Consciences be euen so are we if it be naught we are vicious we are vaine lewd and naught too if it be good we fly from sinne as from a serpent and feare to offend God and our Neighbour Conscience is appointed by God to bee our carefull watchman to eye vs well to record all our thoughts sayings and doings so to witnesse against or with vs vnto God when he shall call vs to an account It attendeth when God shall summon us then will it plead hard howsoeuer it seemeth now to be silent in most By Cōscience we become well acquainted with our selues else to our selues we remaine meere strangers for nothing within vs but it can make vs to know our selues which is the most excellent point of knowledge To see themselues many looke into glasses Let us looke then into this glasse of Conscience that we may see our selues and that not only in some outward part as by the Artificiall glasse we do but by this also as well inward as outward By the artificiall a man may see himselfe and soone forget what manner of one he was but this will not only shew vs what we bee but will also keepe vs in remembrance of our selues that in no businesse we shall forget our selues Conscience is a thing so diuine and hath such acquaintance with God as it can and will tel vs whether God be with vs or against vs whether he be friend or foe and how our case standeth betweene him and vs which to know is so necessary and behoouefull as all knowledge in respect of this is but vaine and in the end to little purpose Conscience next vnder God is that to which we may most safely commend and commit our selues our whole estate the disposing and ordering of all our affaires It is a good counsellour to vs aliue and a most faithfull Executer of our last will and Testament left in other mens hands for our Children and posterity Conscience is onely that which will and can make vs honest men and of credit among men for as our Conscience is knowne to be so are we reputed and so shall we be trusted It is that which alwaies wee must bring with vs for our suretie in all promises contracts and bargaines or else none will credit vs. The word of Conscience when it is once knowne wil procure vs more credit then we for the present are worth The honesty of it is aboue all bonds It will carrie great matters in few words when without it by many words we shall not be trusted for trifles For Conscience will not giue it word for any dishonest man though clothed in silk and satten yea though he haue Lands and large reuenues Conscience will not be bound for him It onely will be surety for honest men whom it both may vrge and will make them keep day with others punctually As for Time seruers loose companions shifting Fellowes Hypocrites cogging Merchants and irreligious persons it will haue nothing to do with them which appeareth by this for that it forbiddeth such to vse their wits to coozen and to defraud one another But for whom it once giueth its word it is still calling on them and charging them to remember honesty equitie fidelitie and to doe as they would be done vnto Conscience is the chiefest maintainer of iustice and equity among men And men generally are content with what it decreeth concludeth and alloweth as may appeare by such speeches as these In Conscience giue what you thinke fit I appeale to your Conscience in this and that betweene God and your Conscience be it From Conscience do arise all the commendations of all our actions or the discommendations If any do ill straightway Conscience is questioned Is this your Conscience Can you do this of your Conscience Conscience is a mans best friend or his worst foe in trouble distresse here in this life at death and at the last iudgement It will speake with or against a man as the cause requireth It pleads without fee it respects no person be he Poore or Rich. It will side with none it hateth to the death partiality lying equiuocating flattery and all falshood Conscience is the consort of charity of faith of truth and of vprightnesse It is the Caske wherein to keep the mistery of faith and true godlinesse without which all these perish A man making shipwracke of Conscience loseth all power of religion of which he hath no more then he maketh Conscience of Conscience is that whose aduise a man must first take in all his actions before he vndertakes to do them For if it be either neglected or opposed or carelesly slighted the act will turne to sinne Conscience in a word is Gods Record out of which hee will take notice of euery man and as there he finds him so will he iudge him and thereafter pronounce sentence either of absolution or condemnation
at the last day And therefore by this so large an Epistle Right worshipfull you may see how it is not onely fit but very necessarie also to be acquainted with Conscience which in most is without all authority to bind them to the good behauior so loosely so licentiously do most men liue But blessed be God that you haue better learned Christ and haue felt the commanding power of the word and the comfort of a good Conscience by shewing your selues Patternes to that your wel reformed Family In which true pietie is attended vpon with loue vnfaigned one towards another and your profession adorned with workes of charitie abroad Your frequent reading of holy Scriptures I well know affords you examples not a few of holie duties but you want not a rare president at home that most honorable Ladie Marchionesse your noble Mother Whose singular humility great bountie desire to please God loue to his word in the powerfull plainnesse thereof and performance of good duties are much to be admired especially in so great a Personage in one so verie aged full of daies in one so long brought vp in her former yeares in the most eminent place of royall seruice vnder that famous Queene Elizabeth I hope I need not to stirre your readie minds to a thankfull acknowledging to God of this and other his mercies nor to excite you to striue for the euerlasting hope of blessednesse seeing that your iustifying Conscience accompanying your iustifying faith as I am perswaded giueth you good assurance in your waies of well doing For your happie continuance wherein I am bold in this ample manner to present vnto your courteous acceptance the excellencie of Conscience and to commend the same to your Christian meditations And so I humblie take leaue in my heartie prayers commending that right Honourable Lady with your worthy Selues beloued Children and all your religious houshold to the fauour and guidance of the Almighty euer resting Your worships in any Christian seruice at command Ric. Bernard Batcomb Calend. Ian. 1630. THE CONTENTS of the insuing Treatise THere is such a thing as is called Conscience Chap. 1. Conscience is distinct from all other faculties of the soule Chap. 2. Of the rule and power of it ouer them and how knowne Chap. 3. Of the name of Conscience and of the distinct knowledge thereof from the vnderstanding Chap. 4. What this knowledge of Conscience is and how described Chap. 5. Of Con-science as it is knowledge with another Chap. 6. Of the rule binding Conscience Chap. 7. With whom Conscience hath to doe Chap. 8. What it meddles with inwardly in man Chap. 9. What outwardly it hath to doe concerning him whose Conscience it is Chap. 10. Of the first act and office of Conscience Chap. 11. Of the second Chap. 12. Of the third touching things commanded forbidden indifferent Chap. 13. Of the fourth act Ch. 14. Of the fifth act witnessing with or against vs and here are three questions touching the qualitie of Conscience accusing Chap. 15. Of the sixth and last act of Conscience Chap. 16. Of the reasons why God hath placed such a thing within Man Chap. 17. Of the excellency of the Conscience aboue all other faculties of the soule Chap. 18. Of the causes why men are not subiect to the power of Conscience as they ought Ch. 19. What is to be done to make vs become obedient to Conscience Chap. 20. Of the kinds of Conscience and first of the euill Conscience Chap. 21. where is shewed in whom it is how it comes and continues and the remedy to amend it Of the twofold distinction of the euill Conscience the still and stirring Chap. 22. Of the still euill Conscience in generall of the causes how to know it of the effects with the remedies Chap. 23. Of the dead Conscience Chap. 24. Of the blind Conscience in Heathen in Christians the misery of such so led and the remedy Chap. 25. Of the sleepy Conscience with the causes and the remedie Chap. 26. Of the secure Conscience in whom it is the causes thereof and the remedies Chap. 27. Of the lukewarme Conscience Chap. 28. Of the large Conscience Chap. 29. The Cheuerill Conscience Chap. 30. The benummed Conscience Chap. 31. And cauterized Conscience with all their causes and remedies Ch. 32. Of the stirring ill Conscience in generall with the causes effects remedies C. 33. Of the erroneous Conscience with the difference betweene it and the blind Conscience in whom it is the causes thereof effects and remedy Chap. 34. with certaine questions about the same Of the superstitious Conscience and whereabout it is exercised with the causes and remedy Chap. 35. Of the scrupulous Conscience the causes effects and remedies Chap. 36. Of the terrifying Conscience with the causes effects and remedies Chap. 37. Of the desperate Conscience the causes thereof effects and remedies Chap. 38. Of the good Conscience in generall Chap. 39. Of the naturall good Conscience Chap. 40. Of the morall good Conscience with the helpes thereto the goodnesse of it and yet insufficient to assure a man of hope in heauen who they bee which only haue this Conscience Chap. 41. Of the regenerate Conscience what it is in whom it is the causes the excellency and effects of it Chap. 42. Of the Gospell binding this Conscience to what it bindeth and yet from what it freeth the regenerate Conscience of the difference betweene the Conscience regenerate and vnregenerate Chap. 43. Of the tender Conscience in whom it is the effects of it meanes to get it that it may be troublesome the difference betweene it and scrupulositie and how to keep it from it Chap. 44. Of the wounded Conscience the causes the continuance longer or shorter time the effects and preparatiues to cure it of the soueraigne Salue and Cordialls after how to keepe from a wounded Conscience of the difference betweene it and the desperate and betweene it and melancholike passion Chap. 45. 46. 47. Of the quiet good Conscience how obtained the effects with the difference betweene the quiet ill Conscience and it Chap. 48. Of the vpright Conscience how gotten and the effect thereof Chap. 49. Of the pure Conscience in whom it is how gotten the effects of it the signes thereof how to keepe it pure Ch. 50. Of the iustifying Conscience how it iustifieth wherein it consists how it differs from a iustifying faith of the comfortable effects thereof and how to keeke it Chap. 51. Of the singular benefit of the regenerate quiet pure vpright and iustifying Conscience Chap. 52. Of the difference betweene Confidence of a good Conscience and presumption from a deceitful heart Ch. 53. where is set downe in whom the one and the other is with their differing causes and effects Lastly of Conscience continuance here in this life at death at last Day in Heauen and in Hell Chap. 54. CHRISTIAN SEE TO THY CONSCIENCE CHAP. 1. That there is such a thing in Man as is called Conscience COnscience
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
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
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
the blind Conscience THe blind conscience is the still ill conscience called the blindnesse of the heart Eph. 4. 18. for blindnesse properly cannot bee ascribed to the heart but to the mind or conscience which is here ment by the heart because the mind is mentioned before in the text This is the conscience of all before conuersion liuing in grosse ignorance without vnderstanding of which there beetwo sorts Section 1. Of the blind Conscience of Heathen THe first sort are the Gentiles of whom the Apostle properly speakes in Eph. 4. The causes of which blindnesse he there sets downe to be their vnderstanding darkned their ignorance and their vnsensiblenes being past feeling vers 18. 19. The wofull effects whereof were these they gaue themselues ouer to lasciuiousnesse and they wrought all vncleannesse with greedinesse as the text sheweth Section 2. Of the blind Conscience of Christians THe other sort of such as haue this blind conscience are the grosly ignorant Christians such as liue in willfull and affected ignorance Pro. 1. 29. 19. 2. hating instruction whose mind is not good whom the Lord threats to shew neither fauour nor Esay 27 11 mercy vnto Of these blind Conscienced people there be two sorts the stone-blind and the pur blind The stone-blind are such as haue lost the very light of nature as sauage as heathen who are called Darknesse These can see no more Ephes 8. then men can see in darkenesse Such be they as neuer had Gods sunne-shine of his Word among them but through rudenesse are beastlike and through ignorance but for onely name of christians are no better then heathen in brutish qualities The Pur-blind are such as see onely great things and the same not farre off neither of such speakes Saint Peter 2. Pet. 1. 9. These speake of God of Christ and the holy Ghost onely by heare say They know Gods will onely in grosse in some generals their best rule is some common principles in nature experience and what they see others do further they cannot go Now as their vnderstanding is so is their conscience which happens to them through want of knowledge and other graces 2. Pet. 1. 5. 9. by their mind defiled and vnbeliefe setled in them Tit. 1. 15. By their selfe conceitednesse Reu. 3. 17. which is the propertie of the blind and ignorant and Mat. 23. 16 19. of enuious and malicious persons who also are blind The effects of this blindnesse of mind and Conscience are to be giuen ouer Rom. 1. 22. to vile affections idolatry and filthy vncleanenesse of body To be disobedient Tit. 1. 16. and to euery good worke voide of iudgement and reprobate denying God very Atheists and abominable persons Section 3. Of the misery of such SVch as be blind in mind and so haue a blind conscience are miserable whose misery may be liuely set out by one that is bodily blind This man first hath no direction by eye-sight no more the other by conscience Secondly He goeth whithen his will and affections lead him without sight sort his without conscience Thirdly when he goeth whither hee intendeth by himselfe it is either by meere imagination or by hearsay as he is told of others or by custome through often going or by feeling so is it with him that hath a blind conscience His seruice to God is imaginary or by tradition or by custome but not by direction of Cōscience seeing the rule or from his feeling of Gods common fauours and outward blessings which failing they are at their wits end and make an end of their deuotions Fourthly he needeth a leader and is guided by him but cannot iudge well of him So the blind conscience is led by his minister or by others but cannot iudge aright of them Fiftly he tho in danger neere a pit yet feares not till hee be in no more this till he be in Hell Sixthly he wil by others telling vntruly feare where no danger is so this will be terrified by doctrines and commandements of men as blind Papists be Seuenthly he cannot see his vncleanenesse nor discerne how it is with him no more can this who thinks through his blind conscience that all is well with him hee is cleane enough Lastly he is neuer the better for sunne shine no more is this for the shining light of the Gospell The remedy to cure this blindnesse of mind and conscience Rēu 3. 18. for both euer goe together is that which Christ prescribeth to annoint Psal 19. 8. Ephes 1. 17. 18. the eie with eiesalue which is Gods Word and Spirit by which the eies be opened and with which S. Paul was sent to open peoples eyes Act. 26. 18. CHAP. 26. Of the sleepy Conscience THe sleepie conscience is the still ill conscience doing it office after the nature of one habitually slothfull and lazie There is a difference between a sleepy conscience and the conscience a sleep as much as between a sleepy and drowsie fellow and he that is diligent and yet some time falleth a sleepe A good man may haue sometime his conscience a sleep as Dauid had as the fiue wise Virgins had Mat. 25. 5 and as we read of the Cant. 5. 2. Spouse in Canticles This happeneth of weaknesse and infirmity through some violent and preualent temptation but it will quickly awaken upon the least knock of the voice of Christ Cant. 5. 2 vpon a Nathans application or upon a light affliction But the sleepie conscience which is the conscience of euery drowsie and lazie Christian who takes no paines for Religion but is like a sleepie natured fellow who is soone asleep hardly awakened lazie in working soone weary ready to giue ouer and no sooner left off but asleep againe doing nothing but by enforcement So fareth it with a sleepy Conscience which soone ceaseth it worke is hardly roused worketh but weakely soone giuing ouer and asleepe againe and cannot be kept on working but by hearing of threats and beholding but especially feeling the iudgements of God Section 1. What makes this sleepy Conscience THis sleepy Conscience commeth first from a lazie indisposition to get knowledge Secondly From coldnesse in Religion as sleepe from cold humours and vaporous repletion of the braine Thirdly from doing our duties to God perfunctorily resting vpon the worke wrought without spirit or life in the performance as a lazy person doth his work Fourthly from an auersenesse of all good meanes which may rouze vp the Conscience from its sleepinesse as hearing of sinne sharpely rebuked and threats denounced Fifthly from earthly contentment in pleasure ease profit aduancement and vaine company which rock the soule a sleepe making the minde and spirit drowzy in Christianduties whereby the Conscience is lulled a sleepe Section 2. The remedies TO heale this drowzie sleepinesse of Conscience and thorowly to awaken it is first to get the right knowledge of God with a consideration of his all-seeing presence before vs of his
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
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