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
and conuicting him Feare made Peter bar vp his conscience from commanding him a while Desire of honour and to keep a mans place in greatnesse 2. Sam. 2. 8. with 3. 9. 18. will make an Abner against his owne knowledge and conscience withstand Dauid in his right and vphold an other in a wrong title Anger in Ionah and reuengefullnesse in Simeon and Leui made them neglect Conscience Hatred and enuy in Cain in Ioh. 12. 42. 43. Scribes and Pharisies loue of mans praise more then Gods made the authority of the Court of Conscience within many of the chiefe Rulers to bee of no force 4. Is not to giue credit to Gods threats but to make a peraduenture of them This made Eue to slip by Conscience as thousands now do because they beleeue not the threatenings of God in his word and vttred by his ministers V. Is great prosperity This made Manasses to run his sinfull courses not hearkening to the Word and his conscience till hee was in misery 2. Chro. 33. 10. 12. These are hinderances to the command of Conscience and in most make it to haue little or no authoritie ouer them CHAP. 20. Of the things which will make Man to hearken vnto Conscience TO further the authority of Conscience and to make it preualent within vs we must 1. Be conuersant in Gods Word and suffer it to take place in vs. 2. Beleeue certainely the Lords threats against sinne as Ahab did for then Conscience wrought in him something 1. King 21. 21. 28. 3. Remember what we heare from God this wrought upon Peters Conscience Mat. 27. 4. Moderate euer our passions and bridle lusts that reason and religion may take place 5. Learne the end and vse of adversity of afflictions and crosses 6. Admit of and submit to a powerfull ministery such a ministery as Nathans was to Dauid Pauls to Felix Iohn Baptists to Herod and Peters to the Iewes Act. 2. And auoid flattering Teachers for they strengthen men in sinne that they cannot yeeld to Conscience Ier. 23 14. 7. And lastly be perswaded that the voice of Conscience is Gods voice within vs. By these may we advance the power and authority of Conscience ouer us and so become obedient thereunto Now followes the kinds of Conscience CHAP. 21. Of the kinds of Conscience and strst of the euill Conscience COnscience is in it selfe but one yet because of the qualities thereof it is said to bee twofold a bad and a good Conscience that there is an euill Conscience it is cleare of which Saint Paul speakes Heb. 10. 22. This euill Conscience is Heb. 9. 12. the Conscience vnpurged from dead workes and is in Tit. 1. 15. euery vnregenerat whose mind is defiled There is a difference betweene euill in the Conscience and an euill Conscience The euill in it may haue respect to the impuritie of it remaining in the very Regenerate because it is not perfectly renewed but some corruption may staine it as well as the other faculties but the euill Conscience is wholly corrupt Section 1. In whom it is THis euill Conscience is in euery one borne after the flesh in all the Children of Adam partakers of his fall None borne in originall sinne hath a good conscience naturally but it is corrupt from the womb as the whole soule is Section 2. How it comes to be so THe Conscience comes to be euill by the hereditary corruption and inbred polution by the mind defiled by vnbeliefe Tit. 1. 15 and by dead workes Heb. 9. 12. till it be purged by Christs bloud Section 3. How it continueth to bee euill THis euill Conscience so continueth First by the forsaid ill birth in him that is not borne a-new Secondly by ill breeding and bad education Thirdly For want of a faithfull and painefull ministery for informing of iudgement and rectifying of Conscience Fourthly The want of Gods blessing in the ministery For a Paul only plants and an Apollos waters Fifthly hatred in an Achab against a Mâ—chaiah 1. King 22. against an Eliah enuie in Scribes and Pharisies against Christ and his Apostles hating reproofe and Pro. 29. 1. Psal 50. to be reformed Sixthly affecting soothing teachers flattring friends belieuing them and the deceitfulnesse of a mans owne heart Seuenthly the turning of the grace of God into wantonnesse Eightly to abuse the light of a mans knowledge making it stoop to his will Ninthly to be blinded by Satan Lastly pride and selfe conceitednesse Psal 36. 2. pleasing himselfe in his owne way These suffer not conscience to be reformed but keep it ill still Section 4. Of the meanes to be vsed for amending it NOthing is so bad but good meanes may amend it this euill Conscience may be bettered both in children and in others of more yeeres of discretion In children by good education and instruction in Gods word by correction with instruction by restraint from euill words and deeds and from euill company by timely employing them in some vocation and by holding them vnder gouernement in a good course In other of yeeres by getting acquaintance with the rule to vnderstand it well by squaring their whole life thereafter by daily searching and trying their waies by the rule and by obseruing their agreeing with it to hold on with encrease or the discord and disagreeing from it and then endeuour to be reformed And thus much for the euill Conscience in generall CHAP. 22. Of the twofold distinction of the euill Conscience THe euill Conscience spoken of in the former Chapter may be thus distinguished into either the still and quiet or the stirring and vnquiet ill Conscience both of these haue their seuerall differences The still euill Conscience may be thus diuersely called the dead Conscience the blind the sleepie the secure the lukewarme the large the cheuerill the benummed and cauterized Conscience all these nine differences will appeare in the handling The stirring euill Conscience may also diuersely be named it may be called an erroneous Conscience a superstitious a scrupulous a terrifying and a desperate Conscience I know the learned handling the Treatise of Conscience do touch many of these as it were but by the way and doe not speake of theÌ„ distinctly but I find cleare differences between euerie of them one from an other And I obserue that the more particularly things are laid open the more clearely mans iudgement is informed and the truth becommeth the more euident Let not any herein vniustly censure me of too great curiosity for I suppose I cannot be too curious in finding out and discouerie of Conscience CHAP. 23. Of the still and quiet ill Conscience THere is a still and quiet ill Conscience yet not so still and quiet as not stirring at all but it is so termed for that commonly and for the most part it is still or so weakely stirring as if it stirred not at all One compareth this to a dumbe minister in a Parish that either cannot or will not speake to
reforme his people but lets them quietly runne on to destruction Section 1. In whom it is THis is the Conscience of all dull Nabals and the muddy spirited of such as rest vpon their conceited good and quiet natures of such as be ciuilized and rest vpon their ciuility of the high and proud conceited fellow in his outward prosperity wise in his owne eyes and cleane in his owne sight yet not clensed from his filthinesse and it is the Conscience of all such in whom the strong man keeps peaceable possession Luk. 11. 21. Section 2. It is an euill Conscience THis is an euill Conscience be it neuer so quiet because it performes not it office because it lets man alone in his wicked courses which a good conscience neither can nor will permit Because it suffers a man to runne to hell headlong without stay Section 3. The causes hereof THis ill Conscience thus quiet happeneth many waies First through ignorance and especially willfull when a man knowes not the rule that binds conscience nor cares at all to be acquainted with it nor ruled by it They say of the Rule as Pharaoh did of the Lord who is the Lord I know not the Lord neither will I let Israell goe 2. Through selfe-pleasing and an vnsound applauding of a mans selfe because he professeth religion though it be without power because as a Herod he doth many things and heares a Iohn Baptist now and then though in his beloued sin hee hates to be reformed because hee seeth himselfe perhaps free from the fall of a Dauid of a Noah of a Lot of a Peter 3. By his blessing of Deut. 29. 19. himselfe upon the former grounds against all threats and legall denunciations as not belonging vnto him but to persons more vile for his part he hath made a couenant with death and hell Isai 28. 4. By seeing and knowing that his waies course is conformable to the common fashion and esteeme of the world that his state is quiet and hee liuing Neighbourly as others do and held to be a quiet man 5. By auoiding whatsoeuer may stirre the Conscience to make it vnquiet any way as the reading of Gods word meditation vpon his law a sharp reproouing ministery comming home to the heart And lastly serious examination of themselues in Gods sight by his Law These be the causes why many cry peace peace when there is no peace Section 4. How a man may know when his quiet Conscience is this ill Conscience THat a man therefore may not bee deceiued with this false peace hee may know this quietnesse of his Conscience not to be good thus 1 From the false ground of this quietnesse such as before is mentioned and not from faith and repentance 2. From the euer quietnesse thereof neuer hauing felt it to disquiet thee for no man naturally being corrupt hath a quiet good Conscience 3. By it suffering thee in euils and especially in these In formall worshipping of God hearing praying receiuing the Sacrament without any power at all of Religion In continuall neglect of religious gouernment of thy family In liuing out of or idlely in a calling for such a one is slothfull vnprofitable and wicked Mat. 25 and therefore cannot haue a good quiet Conscience In being respectlesse of thy Pastor especially for seeking thy reformation in prophaning the Lords day Sinnes which these quiet Consciences neuer trouble themselues with and yet are the most liuely touchstone of an vnregenerate spirit 4. By not daring to bring thy thoughts words and deeds to the rule and there take a streight account thereof which a good Conscience dare doe 5. By thy vnquietnesse without comfort at the preaching of the law at the pressing of the strict marks of Gods children and the discouery thereby of thy selfe to be none of them but one as yet separated from them A good conscience will comfort a man in hearing such marks and of such a close pressing of these things to their consciences because he that hath a good Conscience hath these marks and is free from the rigour and curse of the Law Lastly by the trouble and feare it workes in thee in sickenesse because of death in time of affliction and Gods hand vpon thee apprehending GODS wrath without any comfort for surely then the former quietnesse was not good because a good quiet conscience is not so terrifying at such times but speakes peace to him that hath it as well then as in health and prosperity except it happen otherwise vnder some strong temptation Section 5. Of the effects of this still quiet ill Conscience IT shall bee profitable to euery man to trie the quietnesse of his conscience for the effects of the still il Conscience are very fearefull First it lulles him a sleep in an vnsanctified course of life making him beleeue that hee hath a good Conscience because it is quiet Secondly it makes him hereupon carnally secure till death and destruction come vpon him so it deceiueth him and damneth him Here it lets him bee wicked and hereafter to become most wretched here at rest there in torment here it will not disquiet but there be the gnawing worme for euer Section 6. Of the remedie hereof THe fault of this ill conscience is that it is still and quiet when it should not the remedy therefore is to make it speake when and as often as it ought in directing man that hee go not amisse and in checking man for sinne when he hath trespassed and this is by remouing the false grounds of this false peace before named Then secondly by knowing the sound causes of a quiet conscience faith in Christ Iesus repentance for sinne and a holy conuersation and search whether wee haue them Thirdly By informing our vnderstandings of our duties according to the Rule and applying it dayly to our conscience till it speake and performe it offices as the Rule binds it CHAP. 24. Of the dead Conscience the first difference of the still quiet ill Conscience THe dead Conscience is the quiet ill Conscience as it were without all life and motion as a thing that is dead This is the Conscience of Infants as not yet hauing the vse of their vnderstanding also of mad persons which haue lost their reasō franticke and lunatick It is the conscience of all such Ephes 2. 1. as be dead in sins and trespasses as the prodigall Luk. 15. 31. 1. Tim. 5. 6 sonne once the wanton widow and all meere naturall persons accustomed to sinne and such as be past Ephes 4. 18. feeling committing wickednesse with greedinesse The causes of this deadnesse is the losse of the light of the vnderstanding the life of conscience without which it is dead Also the vncapablenesse of instruction in some sorts and insensiblenesse of the authority of the Rule to bind Conscience The remedy is the light of vnderstanding to labour for knowledge and instruction and to feele the power thereof upon Conscience CHAP. 25. Of
degree of an ill Conscience is the seared and cauterized Conscience of which Saint Paul makes mention 1. Tim. 4. 2. a Conscience seared with an hot iron so as it is of a crusty senslesnesse for cut it prick it yet it bleeds not This is the Conscience of Hereticks deeply dyed with hypocrisie led away with the spirit of errour being seduced and seducing others teaching in stead of the truth the Doctrine of Diuels 1. Tim. 4. 1 2. Such as call euill good Isai 5. 20. and good euill which put light for darkenesse and darkenesse for light leading captiue the simple loden 2. Tim. 3. 6 with sinne such are the Priests and Iesuites the Romane locusts the croaking froggs comming from the bottomlesse pit Reu. 9. 16. out of the mouth of the Beast the Dragon and the false prophet that is vpon the Popes command by the Diuels suggestion and as strengthened with the authoritie of the dominion and iurisdiction vsurped by that Antichrist This is also the Conscience of such as be past feeling in sinne by custome and hardnesse of Eph. 4. 19. Rom. 2. 2. heart which cannot repent This damned Conscience happeneth to some by obstinately resisting the cleare truth for aduantage sake by continuall custome of sinning especially after they haue felt the smart for sin For to such it happeneth as to one tender handed who beginning to worke with a hard instrument will haue his hand blistered but after by continuall vse it will become hard and brawny A man making Conscience of sinne and feeling the sting thereof if euer he fall to a custome of sinne his heart growes hard and his Conscience brawny and without sense so as he cannot repent and turne no more then the Ethiopian can wash white his skin or the Leopard be freed from his spots Ier. 13. 23. The remedie to cure this is onely the extraordinarie worke of God who can make that possible which with man is altogether impossible else of these sorts I may say as they write vpon the dore of the house infected with the Plague only this Lord haue mercie vpon them and so leaue them incurable saue onely by him that can doe all things what he will in heauen and in earth And thus much hitherto for the euill still and quiet Conscience with the diuerse differences now followes the stirring Conscience and differences thereof CHAP. 33. Of the stirring ill Conscience in generall THe stirring ill Conscience is the Conscience busie in accusing and is vnquiet painefull and troublesome Section 1. In whom it is THis was the Conscience of Adam and Eue presently vpon their fall This is the Conscience of the Rom. 2. 15. Heathen and of euery vnregenerate man all comming out of the loynes of Adam not borne anew whensoeuer they sin and do mind the Rule it binds Conscience to accuse Section 2. Of the causes thereof THis accusation of Conscience ariseth First of the guiltinesse of sinne knowne and obserued by the Vnderstanding to the informing of Conscience as wee may learne out of Ioh. 8. 9. Act. 2. 37. Secondly from the dominion of the law and power thereof Rom. 2. 15. 7. 9. 10. ouer all vnregenerate binding the Conscience as I haue said to accuse Thirdly vpon continuance in sin and not truly repenting for the same So long will Conscience accuse and cannot acquit because a pardon hath not been sued out Section 3. Of the effects THe accusing Conscience hath diuerse effects First It will make man blush and be ashamed Gen. 3. and Rom. 6. 21. Secondly not to endure to heare one speake of such sinnes whereof he is guilty Ioh. 8. 9. Thirdly It will work feare vpon the apprehension of onely appearance of danger as Iosephs brethren did Gen. 43. 18. and 45. 3. Fourthly It makes men suspicious of the loue of others whom they know they haue iustly offended and who they know haue power to reuenge themselues Gen. 45. 3. Lastly it works feare of death and maketh the vnprepared to say as the Israelits and to cry out we dy we all perish Num. 17. 12. Section 4. Of the Remedies TO stay this accusation of Conscience and to be freed frō the paine of it is First To remoue the guilt of sinne and to bee clensed ther from and this is attained by the bloud of Iesus Christ who clenseth vs from all sinne 1. Ioh. 1. 7. by the Fathers forgiuing this also clenseth vs from all iniquity 1. Ioh. 1. 9. and by the holy Ghost sanctifying vs. Tit. 3. 5. who workes faith in vs perswades vs of pardon Secondly By getting from vnder the rigorous dominion of the Law and malediction therof and that by Christ Rom. 7. 4. Gal. 4. Thirdly by repentance confessing sinne and forsaking the same for so shall man receiue mercie from God and remission of sins Prou. 28. 13. by Christ Act. 3. 26. and 5. 31. And so Conscience will be appeased and made comfortable and truly quiet in Christ Thus much for the stirring and vnquiet Conscience in generall now follow the differences CHAP. 34. Of the erroneous Conscience THe stirring Conscience erroneous is that which worketh and doth it office but yet erroneously Section 1. Of the difference betweene the blind Conscience and errour in Conscience and an erroneous Conscience HEre it is not amisse to shew the difference of a blind and erroneous conscience the blind seeth not the Rule this doth though badly that workes without the Rule this by Rule but amisse Also here note a difference betweene errour in Conscience and the Conscience erroneous An errour may be in the Conscience of a Peter euen an Apostle as in his iudging things common and vncleane which God had cleansed Act. 10. and in not being assured of the vocation of the Gentiles as also were some other beleeuers Act. 11. 2 and this is about some one or other particular matter But the erroneous Conscience is that which is most what misled in matters of a mans religion and his deuotion Section 2. In what the erroneous Conscience doth amisse THe act of this erroneous Conscience stands in two things 1. In excusing where it ought to accuse as it did Vzzah in touching the Ark and in Saul offering sacrifice and in Vzziah attempting to burne incense such a Conscience had Rachel Gen. 30. 6. and Leah Gen. 30. 18. which made them reioyce as if God approued them in that which was euill this was Saint Pauls Conscience before conuersion Act. 26. 9. and the Conscience of Christs enemies Ioh. 16. 2. and of the Papists now whose Conscience allowes them to equiuocate in an oath to neglect reading of Scripture except they haue license to hate our profession to take carnall liberty on the Lords day and to seeke the death of such as withstand them in their profession 2. In accusing when it should excuse when we do but what is lawfull to be done It murmured against Peter when God bad Act. 10. 13. 14.
the Scribes and Pharisies Mat. 15. 2. 6. the following whereof is called by Saint Peter a vaine conuersation which Christ by his bloud came to deliuer vs from 1. Pet. 1. 18. Thirdly By the precepts and commandements of men Mat. 15. 9. Col. 2. 20. 22. Fourthly By custome which becomes as a law to the ruder sort to bind their Consciences Fifthly By the shew of wisdome and shadow of great humilitie in such a voluntary worship Col. 2. 18. 23. Sixthly By examples of Forefathers and Elders which strike a great stroak in many as formerly it hath done with such superstitious hipocrits as Christ calls them Mar. 7. 3. 4. 5. 6. Section 4. Of the remedie TO remoue this superstition from Conscience and to acquit it from such slauish feare and bondage is to settle iudgement in fiue things First wee must know that the doctrines and commandements of men binde not conscience of themselues but as they be grounded on Gods Word Secondly else the Scripture condemneth them Matth. 15. Mark 7. Col. 2. 20. 21. 22. 1. Pet. 1. 18. as vaine worship and vaine conuersation Thirdly That we must know our Christian libertie purchased by Christs blood from these yoakes of bondage 1. Pet. 1. 18. and that wee must stand fast in this libertie Gal. 5. 1. Fourthly we are to be resolued in this point that all will worship though neuer so wisely contriued by man and though it carry neuer so faire a shew is condemned of God as the forenamed scriptures doe shew Lastly we must be well assured that where God giueth no law himselfe there is no transgression Rom. 4. 15. and 5. 13. and so no bond to tye Conscience Section 5. Of the second thing about which the superstitions Conscience is exercised THe other thing about which the Conscience of the superstitious is troubled is about some works of Gods prouidence which men though falsly take to be Gods forwarnings and forbiddings and as signes and tokens frō him of some good or of some ill to befall them as a hare to crosse in a morning to stumble in going out salt falling burning of the right or left cheek or eare finding of siluer gold or old iron sudden bleeding at the nose and many such obseruations of superstitious people Section 6. Of the causes hereof THe causes of this feare in this superstitious conscience and the awing of it in respect of this prouidence are these First a strong conceit that there is here in a will of God forewarning people wherupon the conscience becomes bound and the heart made fearefull Secondly the obseruing of the euent which hapneth according to the conceited opinion to the more confirming therof and the further binding of the superstitious to credit the same Section 7. Of the remedy TO heale this and to free the Conscience from such a superstitious bond and the heart from this idle feare note these things 1. That God neither by his word foretels nor by his prouidence doth prognosticate either good or ill in the falling out of such things 2. That albeit such things happen according to mens vaine imaginations yet no credit is to bee giuen thereto nor any conscience to be made thereof First because the opinion in these things is Heathenish and from pagans which Christians are therefore to Ier. 10. 1. 2. detest and not feare their feare Secondly because Satan workes herein and seekes to weaken our faith in God Thirdly because these sometime haue been found false by religious mens true obseruations who contemne these fooleries Fourthly because if they proue true sometime that 's but to try vs whether we wil be wise or become vaine and superstitious Lastly because it is well obserued that the more naturall men be and ignorant of the Gospell the more foolishly superstitious are they the more fearefull and vaine in such obseruations and the more inthraled in their minds to such vanities On the contrary the more people increase in knowledge of the Gospell faith in Christ and be renewed in the inward man the lesse they regard yea the more they contemne these things and are lesse troubled with them as held altogether idle and vaine And thus much for the superstitious Conscience CHAP. 36. Of the scrupulous Conscience THis scrupulous Conscience is the stirring ill Conscience about vncertainties of which the iudgment is vnresolued and passeth neither this way nor that way Section 1. In whom THis is the Conscience of the Ignorant especially in particulars Of such as be Questionists in and about commonly things indifferent or disputable not necessary to life and saluation of such as be like Scribes and Pharisies straining at Gnats and swallowing Mat. 23. 24 Eccl. 7. 16. Camels Of such as will be ouer righteous iust ouermuch straining duties beyond the rule or making somethings which be indifferent necessary to be either done or left vndone These are troublers both of themselues and of others too very often Section 2. The causes hereof THe Conscience of a godly man may haue sometime a scruple in it through ignorance or errour in some particular but his Conscience for a scruple is not to be called a scrupulous Conscience for that which is scrupulous is commonly and for the most part so This happeneth first through the iudgment very vnsetled vnresolued ambiguous wauering this way and that way suspicious hauing no certaine ground to settle upon but onely running vpon coniectures disputing too and fro with and against so as Conscience is much troubled 2. This happeneth by misapplying generall rules about things indifferent according as they conceit to particular actions as to suppose that they edifie not that they be offensiue not decent not to Gods glory deciding within themselues sometimes positiuely that which an other makes disputable by conference with whom their former conclusion is shaken and so stand vnresolued in their iudgement 3. This scruple happeneth when a thing indifferent is needlesly questioned vpon which the Apostle laboured to preuent among the Corinthians saying aske no question for Conscience sake 1. Cor. 10. 27. For in truth there is nothing that more breedeth scruple than idle questioning of matters which might bee well passed ouer 4. By stretching a thing for want of knowledge beyond the nature of a thing indifferent so taking it to be worse than it is through some shew of euill in his apprehension as some did among the Corinthians 1. Cor. 8. 7. 5. By vncharitably expounding such things as be established and onely proposed as indifferent by authoritie beyond the intent of the Church Lastly by giuing way to doubts and to trouble themselues needlesly with vnprofitable disputations of things vndetermined Such peruerse disputes the Apostle liked not 1. Tim. 6. 5. Section 3. Of the effects FRom this scrupulositie ariseth inward trouble feare heart burning vncharitable censuring and iudging one an other and outward diuision sects vnwarrantable courses oppositions forcible impositions and much euil euery way for want of peaceablenesse both on
the one hand as also on the other Section 4. The Remedies TO take away this scrupulosity and to reforme the scrupulous Conscience First be stored with principles and grounds of truth for help to discerne betweene one thing and an other Secondly to be studied well in cases of Conscience or to seeke help of such as be Thirdly To know the Rules of indifference before named and Chap. 13. withall to vnderstand how to apply them aptly Fourthly to auoid needlesse questions about things indifferent Fifthly To hold this firme that what God neither commands nor forbids that 's indifferent and being no law there is no transgression so the Conscience is free Sixthly To know that the Kingdome of God stands not in things indifferent Rom. 15. 17. 18. neither in the doing nor in leauing of such things vndone but in matters of an higher nature Seuenthly and lastly beware of needlesse suspicions of euill of nice distinctions of weake conclusions from sound premises and so auoid what may worke scruple and insnare Conscience CHAP. 37. Of the terrifying Conscience THe Conscience terrifying is the ill-stirring Conscience forcibly accusing for the time with much feare Section 1. In whom THis was the Conscience of Cain of Felix which made him tremble and of Belshazzar making his ioynts to loose and his knees to knock together Section 2. Of the Causes THis terrifying Conscience commeth by some hainous sinnes committed and wherof a man knowes himselfe guilty vpon the preaching of iudgement for such sinnes as wee may see in Felix Act. 24. Secondly by apprehending some extraordinary signe of Gods wrath as Belshazzar did Dan. 5. 6. Thirdly some fearefull worke of God suddenly done as shaking of the earth which made the Gaoler tremble Act. 16. Fourthly the beliefe of the truth of Gods threats with an apprehension of deserued damnation will make Conscience to worke vpon Diuels to make them tremble Section 3. Of the effects THis terrifying Conscience workes feare a dreadfull sound is in his eare Iob 15. 21. He feareth ill newes as Adonijah and his Guests did 1. King 1. 49. 50. Secondly hee feareth mans power comming out against him when his Conscience tells him of his euils done So did Saul the host of the Philistims after hee had beene with the Witch 1. Sam. 28. Thirdly hee feareth death to him as a terrible Messenger as Cain did Fourthly hee feareth the last Iudgement Day as Felix did Hee will feare sometime where no feare is Prou. 28. 1. for God giueth the wicked and hypocrites a trembling heart Deut. 28. 65. It filleth him with troubled thoughts as it did Belshazzar and Nero after he had caused Agrippina his Mother to be murthered and Alexander to bee tormented when hee had slaine his friend Clytus It makes that hee cannot endure Gods presence but will flie from it as did Adam and Eue nor to endure a powerfull Ministery Felix could not suffer Pauls preaching he trembled so thereat Section 4. Of the remedies THe meanes to cure this terrour of Conscience is as Paul exhorted the Gaoler to beleeue in the Lord Iesus Act. 16. 31. to repent as Peter exhorted those in Acts Chap. 2. 38. to pray for the spirit of adoption which puts away seruile feare the spirit of bondage and witnesseth with our Spirit and Conscience that wee are the children of God Rom. 8. 15. CHAP. 38. Of the desperate Conscience THis desperate Conscience is the last and highest degree of an ill stirring Conscience It differs from the other which may be in one ordained to bee saued as in the Gaoler Act. 16. but this is the effect of the former in Abiects as in Achitophels and in Iudaslike persons This is the raging Conscience restlesse like the Sea or as a Deare shot with the arrow sticking in him or as a Band-Dog awakening and euer barking giuing no quiet or ease day nor night Section 1. Of the Causes THis desperation ariseth First vpon some sinne committed against God or man contrary to the cleare light of his reason as Saul did against Dauid by his owne confession 1. Sam. 24. 16. 17. 21. 25. 21. In like manner did Achitophel in taking part with Ahsalom against Dauid and Iudas against Christ whom hee acknowledged to bee innocent vpon the torture of his Conscience Matth. 27. 2. Secondly it commeth vpon the aggrauation of sinne as thinking it impardonable that for it God hath forsaken him that there is no mercy for him that he is damned as within themselues the desperate doe conclude and doe sometime vtter as much as a Sheriffes man did who mocked and abused one Iames Abbes a blessed Act and Monum Martyr and as I my selfe knew an Atturney who cryed aloud I am damned I am damned and dyed miserably 3. Satan helpeth on this by suggesting Gods wrath the externall shame also among men and that there is no hope to recouer out of so great a miserie By this and the former the soule is in a deuouring gulph of desperation ready to swallow him vp Section 2. Of the effects MOst lamentable is the state of any one in this Case and vnder the power of this desperate Conscience for first it makes a man restlesse and vnquiet he is full of feares his spirit perplexed and grieuously tormented with apprehension of Hell Death and Damnation 2. He can attaine to no spirituall comfort for he seeth God against him the Diuell he conceits is ready to take him to him he cannot beleeue any of the promises of life to belong at all to him he hath no part in heauen no hope to bee with Christ and his Saints but feareth desperately Hell and damnation No outward thing can comfort him the bag full cannot ioy a Iudas a Kingly state cannot afford solace to a Saul nor the deepenesse of wit and wisedome worke consolation in the heart of an Achitophel Thirdly hereupō this desperate Conscience makes men weary of their liues and at length causeth them to lay violent hands vpon themselues especially whē they be in any worldly distresse as Nero the Tyrant did and Pilat as Histories record and as Saul Iudas and Achitophel did So likewise one Clerke in King Edward the sixth dayes one Pauier Towne-Clerke of London one Leuar a husbandman and one Henry Smith a Lawyer Enemies to the Gospell and persecutors hanged themselues being desperate persons who through terrour of Conscience hastened their vntimely deaths Section 3. Of the Remedies TO cure this Conscience naturall gifts will not doe it no not an Achitophels wit and wisdome not worldly wealth Iudas bag of money could not ease him not Kingly nor Emperiall dignitie could relieue a Nero an Alexander not wine nor wanton women not mirth nor musick not feasting among Princes could quiet the Conscience of a Belshazzar much lesse can seeking to a Witch relieue the distressed and terrifying desperate Conscience of a Saul for no worldly naturall much lesse diuelish meanes can cure a spirituall malady but the true remedie is
the peace of God Phil. 4. 6. 7. keepe our minds and harts through Christ and God will be fauourable to vs and the light of his countenance Iob 33. 26. will afford vs peace so as we may then say with Dauid Returne to thy rest Ps 116. 4. 7 O my soule when we perceiue that God hath heard our prayers Seuenthly by walking in the old way Ieâ— 6. 16. and good way for such shall find rest Eighthly by the worke of righteousnesse which is peace and the effect quietnesse and assurance for euer Esay 32. 17. Section 2. Of the effects of it and how to keepe it THe quiet Conscience is a continuall Feast it comforts vs in going to God it makes vs chearefull in holy duties and in performing the duties of our Calling and therein to 2. Cor. 1. 12 reioyce Therefore must we take care to keepe it which is by auoiding all sinne for that onely disquiets it and by seeking rest and comfort euer in Iesus Christ his righteousnesse we liuing in all holy obedience to the adorning of our Christian profession Section 3. Of the difference of this good quiet Conscience from the euill quiet Conscience IT shall not bee impertinent here to set downe how these two may be discerned one from the other lest men deceiue themselues The euil quiet CoÌ„science ariseth of ignorance and presumption of Gods mercy in Christ It commeth through custom of sinning by an impenitent hard hart often vpon worldly prosperity earthly contentment in pleasures profits and preferments but chiefly for want of searching their waies for a man of an ill Conscience dares not make a diligent search into his soule touching his estate betweene God and him because hee hath not an acquittance to shew for his discharge But the quiet good conscience ariseth vpon sound knowledge from assurance of Gods fauour through Christ the soule being a dorned with graces and the life of the man vertuous it commeth through a thorow search of his wayes and an acquittance obtained for a full discharge of all his debt vnto God Other differences may bee collected out of the former Sections in this Chapter and from the 23. Chapter Section 3. and 4. where is handled the still and quiet ill Conscience Section 4. Whether this Conscience neuer stirreth HEre it may be demanded Whether this so quiet a Conscience euer resteth quiet Answ It is quiet but yet so as it will not faile to performe it duty to him whose it is when hee is either ready to fall or hath slipped a little out of the way but it doth it friendly as I may say it flyeth not furiously into the face of the offender as the ill quiet Conscience will but louingly with a quiet check seekes to preuent sin or to recall one backe for sinne and hauing obtained the effect of reproofe it resteth and is quiet yea it comforteth and encourageth to well-doing which the other ill conscience cannot nor doth not CHAP. 49. Of the vpright Conscience THe Conscience vpright is that which is set right vp not declining this way or that way not carried to the right hand nor to the left but is kept vpright 1. From euery crooked rule that might leade it awry which crooked rule is any other than Gods Word betweene God and Conscience 2. From euery crooked path as the Psalmist speaketh Ps 125. 5. now euery crooked path or way is euery vnwarrantable action and aberration from the right rule 3. From any halting betweene two opinions in matter of Religion as betweene the true and false God betweene the true and the superstitious worship betweene Gods precepts and mans ordinances and betweene Gods written Word and feigned traditions 4. From all by and sinister respects in obeying Gods will and doing duties vnto men or in auoiding sinne and euil This is the Conscience of vpright men of such as haue honest intentions alwaies in their actions the plaine hearted and sincere minded Section 2. How gotten THis vpright Conscience is come by First by setting God before vs as being euer in his sight and hee looking vpon vs as Saint Paul did who said Act. 23. 1. 24. 16. that hee had liued in all good Conscience before God and he indeuoured to keepe it towards God and man For it cannot be but hee that walketh before God hauing him before his eyes must needes be vpright they are commanded together vnto Gen. 17. 1. Abraham Secondly by hauing the word of God for warrant in all our courses for this will all o make vs vpright if Gods lawes and statutes be before vs for thus came Dauid 2. Sam. 22. 2â— 24. to be vpright Neither can this be separated from the former for he sets not God truly before him that neglects his word and casts that behind him Section 3. Of the effects SIngular are the effects which flow from this vpright Conscience 1. It makes a man in his enterprizes euer to aske counsell of God and to enquire at the word of the Lord as Iehosophat did when Ahab would haue him go into a warre with 1. King 22. 5. him 2. It will make him direct Pro. 21. 29. his steps according to it and make a Dauid to wish Psa 119. 5. that his waies were euer so guided 3. It will cause a man to cast off all inward reseruations within himselfe and to resigne himselfe to the rule of the word wholly and to say not my will O Lord but thy will bee done 4. It will not allow in a man partiall obedience neither to straine at Gnats and to swallow Camels nor straine at Camels great and foule and infamous euils and swallow Gnats lesser sinnes for the vpright Conscience makes a mans throat so narrow as he cannot swallow a Camel without choaking nor the least Gnat without coughing 5. It will not permit at any hand a man to looke a squint two waies at once in his obedience to Gods will that is so to the pleasing of God as withall to please man So to obey Gods precepts as yet the same may stand with his profit and with his owne preferment or credit and esteeme with men 6. It will make man walke vprightly not to turne this Psâ— 15. 2. Isai 30. 21. 1. King 22. 14. Iob. 33. 3. Psal 15. 2. nor that way and also to speak vprightly as Michaiah would and did and as did Elihu and all that go to heauen should doe 7. This keeps a man from playing the dissembler the hypocrite the time-seruer to haue two faces vnder one hood within him a heart and a heart to haue heart and tongue at oâ—â—des speech affection vntâ—â—eable outward gesture inward thought vnlike pretences intention to differ it cannot possibly endure 6. It can inable a man in distres to pleade his vprightnes Iob. 10. 7. Isai 38. 3. as did Iob and Hezekiah Therefore let vs labour to get and keepe this Conscience for
CHRISTIAN SEE TO THY CONSCIENCE OR A Treatise of the nature the kinds and manifold differences of Conscience all very briefly and yet more fully laid open then hitherto By Richard Bernard Parson of Batcombe in Somerset-Shire Anno 1630. LONDON Imprinted by Felix Kyngston for Edward Blackmore and are to be sold at his shop in Pauls Churchyard at the signe of the Angell 1631. REVERENDISS IN CHRISTO PATRI GVALTERO prouidentiâ Diuinâ Bath Wellensi Episcopo Dioecesano suo colendissimo auspicatum aduentum mansionem prosperam Honorande Praesul EX terreno hoc diuersorio ad coelestes mansiones tres huiusce Sedis Episcopos iure ac merito reuerendos haud plurium annorum curriculo promouit Pater ille coelestis Quos omnes pro singulari suo in me amore ac humanitate ego prout par fuit grato homini summa obseruantia obsequio colui Illorum it aque obitus non potui non agrè ac dolenter ferre Primus horum occurrit Iacobus Patronus meus amantissimus ob munisicentiae laudem celebris à Sereniss R. Iacobo honoribus non vulgaribus or natus Hic mihi author fuit vt relictonatali solo transirem in has or as ad munus pastorale exercendum in ea statione quam sub vestro praesidio per Dei gratiam etiamnuÌ„ obtineo Secundus fuit Arthurus ob vitae innocentiam ac probitateÌ„ ob insigneÌ„ doctrinaÌ„ nec non alias dignas Theologo virtutes clarisiimus Is quanta me affabilitate quanta benignitate semper amplectebatur alienum censeo à mea modestia praedicare Tertius isijue nouissimus Leonardus ob grauitatem animÃque maximas dotes meritò suspiciendus erat mihi à pueritia notus Qui sicut etiam maiores eius ex eodem erant oppido quo ipsemet oriundi cuius etiam auia in sacro Baptismi lauacro Susceptrix mihi contigit Hos inquam tales ac tam illustres Praesules morte ereptos non leuiter dolui Et sanè diutiùs doluissem nisi mecum reputassem Dei Opt. Max. prouidentiam qui post eos in coelestem patriam reduces dignatus fuerit te ad eiusdem honoris fastigium euectum mihi meÃsque fratribus ac Symmystis veri piÃque Episcopi exemplar exhibere Quo nomine tuo ad nos aduentui impensè gratulati sumus pro tantóque in nos collato beneficio gratias immortales immortali Deo quotidie agnoscendas agendas libentes profitemur Ecquid enim optatius aut salutarius huic Dioecesi nostrae potuit contingere quà m Episcopus prudentissimus simul vigilantissimus qui probè nouit operarios in Christi vinea desudantes corroborare torpentes somniculosos excitare populum dissolutum in ordinem redigere lupos rapaces fugare subdolas vulpeculas à Christi ouili procul arcere teneros agnellos lactare palantes ouiculas in viam veritatis reducere in eáque retinere à rabiosis canibus incolumes protegere Haec mihi meditanti venit in mentem si qua ratione possem pro meo modulo nostram hanc communem laetitiam testatam reddere testimonio aliquo eóque publico quod quidem tantae authoritatis atque eruditionis viro non indignum aut ingratum fore sperarem Cum autem istum de Conscientia Tractatum qualemcunque ad manum iam recens concinnatum absolutum haberem fretus eâ qua erga omnes vti soles humanitate ac facilitate eo audaciae prouectus fui vt eundem sub tui nominis auspicio in lucem prodire aliÃsque communicari curarem Non enim dubitandum vllo modo censui quin dignabitur tua clementia vel minimos Cleri tui conatus ad pictatem promouendam aliorum aedificationem susceptos tuae gratiae aurâ fouere eorúmque recta studia tueri authoritate tuâ legitim â. Lectores non admodum iniqui opusculum hoc ad popularem captum exaratum à nobis animóque ac stylo simplici expressum comperient vti spero haud planè infrugiferum inter aliorum etiam virorum doctorum varios Tractatus de eodem argumento non ita pridem editos Nihil sanè nisi animo fallor magis necessarium doceri nihil ad salutem consequendam conducibilius Christianorum animis inculcari poterit quà m Conscientiae rectè formandae confirmandae ratio hoc praesertim deprauato saeculo quo tam multi Famam tam pauci Conscientiam verentur vt Plinij verbis vtar Quoâ— si meam hanc in tua bonitate collocatam confidentiam non tibi ingratam fore intellexero satis supérque me beabit Paternitas tua Neque quidquam restat aliud quod vltra vel nunc expeto vel in posterum expecto Quin potiùs statui mecum assiduis votis ac precibus apud Christum Iesum communem nostrûm omnium Pastorem saluatorem contendere vt benedictionis sitae afflâ—tu omnes tuos pios conatus foelices esse velit tibi tuisque abundè omnia fausta salutaria conferat tuamqâ—é famam ac laudem rebus laudabiliter gestis partam ad sui ipsius gloriam tuÃque ipsius sempiternam salutem perennare dignetur Batcomb postrid Cal. Ian. 1630. T. Domin ad omnia obsequia in Christo paratiss Ric. Bernardus To the right Worshipfull and worthily honoured Sir Robert Gorge Knight And to his truly religious Lady the peace of a good Conscience heere with perfection of blessednesse hereafter Right Worshipfull I Haue done my best endeauour to lay open before mens eyes what Conscience is because I gladly would haue euery one to be acquainted with Conscience For the too much neglect thereof it may bee said to most as once Christ spake to Maries Sister when hee saw her ouer much busied about prouision for the body Martha Martha thou art troubled about many things but one thing is needfull Many men know much and are toiled in the world with a croude of cares and earthly vndertakings They seeke after these fraile fading and transitory things and some after meere speculatiue knowledge But most neglect this most needfull point whereupon it happeneth that for the most part men generally slight the practise of that which they daily heare and vnderstand and the onely reason is they are vnwilling to be acquainted with Conscience This Fellow Conscience is too precise for loose Libertines Hee will marre the Market of couetous worldlings of ouer-cunning Crafts-men deceitfull Trades-men and fraudulent Merchants He is to waspish to be in company with merry Mates and too sullen for such as cannot endure to become sorrowfull for sinne Conscience they thinke will cast them into a Melancholicke fit and moue their secure hearts out of their bed of rest therefore wil they take no knowledge of it till they needs must which will certainely bee at one time or another For it is in euery man and will haue to doe with vs sooner or later here or hereafter and that whether wee will or
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
Ioh. 1. 12. that for his sinne the Tempest was vpon the Sea This made Iosephs Gen. 42. 21. brethren to consider why the trouble was vpon them when they stood before Ioseph and came down to buy Corne into Egypt This instructed Dauid to 2. Sam. 24. 27. apply the cause of the Pestilence to himselfe Thus wee see how they differ the one from the other This is carefully to bee obserued and distinctly to bee discerned for 1. This will make vs know the difference betweene knowledge and conscionable knowledge between remembring and conscionable remembring betweene willing and affecting and conscionable willing and affecting 2. By this we may know how wee may come to rectifie our Vnderstanding Memory Will and Affections which these faculties of themselues can neuer doe nor Man by any of them come to see them out of order to amend them but onely by the light of his Conscience which sheweth vs how they bee employed whether about good or ill and so thereafter to iudge of them and of our selues by it 3. By this wee shall not bee deceiued as most bee by a high conceit of themselues and of their wayes and courses who may haue naturall knowledge and great learning and a commendable behauiour thorough ciuill education and yet not conscionable without which the other is nothing CHAP. 5. What this knowledge of Conscience is and how it may bee described THis distinct knowledge of Conscience may be thus set forth That it is a certaine particular applicatorie knowledge in Mans Soule reflecting vpon himselfe concerning matters betweene God and him For the better vnderstanding hereof I will explaine it at large in Sections Section 1. A certaine Knowledge THe knowledge of Conscience commeth not with an If or An as opinionatiue resting on coniectures and probabilities for it is grounded on sure Principles and vpon Gods Word and speakes with authority from God else it neither could nor would so worke vpon Mans Will and Heart to awe him and keepe him vnder obedience to God as it doth But here thus speaking of it it is to bee vnderstood as conceiued in it selfe free from the cloudy Mists of a misleading vnderstanding and as it is truly informed to which so considered we must giue credit and obey it as Gods voice from heauen Section 2. A particular Knowledge THe Conscience taketh notice only of particulars with the consideration of the circumstances concurring in the action as did Iudas his Conscience in betraying Mat. 27. of Christ and the Conscience of Iosephs brethren Gen. 42. 21 in their pittilesse act against him Conscience neuer employeth it selfe in it proper office about generals but as they bee applyed in particular to this or that with the circumstances For generals are but grounds to worke vpon in the application by Conscience Hence it is that none so bad but they will say that wee must serue God that it is our dutie to doe as wee would bee done vnto that we must auoide that which is displeasing to God that wee may not requite murther we may not commit adultery nor steale nor lye and so forth But they will not apply these things particularly to themselues acknowledging their failing in their duties and their own committing of euill because in the generals their Consciences worke not but in the sight of the particulars Section 3. It is applicatory COnscience loues home it is no stragler abroad but keepes within him whose conscience it is If it concerne not him whose it is it meddles not it is no busie-body Wit may and will bee walking out a doores and too often busie it selfe in other mens matters which nothing concerne him but this Conscience will neuer doe Let busie-braines note this well and learne from their Conscience to keepe within their owne bounds As Conscience meddles with particulars onely so bee they such as may bee brought home for till then Conscience stirres not either about good or euil Dauid vnderstanding that it was his duty to seek Gods face his Conscience made him say Thy face Psal 27. 8. Lord will I seeke When hee heard Nathans Parable his 2. Sam. 12. Vnderstanding was busied much about the cruelty of another but Conscience said nothing to him till Nathan applyed and said Thou art the Man then it spake within and willed him to say I haue sinned By this may we see why the vaine people can bee content to heare Sermons that apply not home to them that which is taught but cannot endure application because this onely workes upon the heart for reformation If there bee no application to our selues there will neuer bee any amendment This Ieremy tells vs and shewes why the people repented not for thus saith he No man said What haue I done Ier. 8. 6. Applicatory Knowledge is conscionable Knowledge the other is onely Braine-knowledge without reformation without consolation Section 4. It is a reflecting Knowledge THe knowledge of conscience is with a reflection what it knowes it turnes it backe vpon a mans selfe to make a man to know himselfe as hee is in euery thing without deceit euen as the eye looking into a true glasse by the reflection thereof makes a man to see himselfe what a one he is faire or deformed cleane or defiled Now because this Simily A Simily taken from a glasse to set out Conscience will greatly helpe to the illustration of this Point if it be enlarged let the Reader here obserue sixe things the cleare seeing eye the looking into the glasse the glasse it selfe the reflection of it the cause of the reflection and the vse and benefit hereof 1. Is the seeing eye for the eye must not be blinde nor a winking eye nor the sleepy eye nor a squint eye nor a purblind eye but an out-right and a cleare-sighted eye This eye is the Vnderstanding not blind not shut against the light not carelesse in an affected ignorance not looking away not distracted this way and that way at one time not grosse but a cleare Vnderstanding apt to conceiue discerne and iudge aright 2. Is the act of the eye looking into the glasse for it is not enough to haue a cleare sight if wee vse it not This looking is the act of the Vnderstanding taking knowledge of such things as may enforme the Conscience 3. Is the glasse it selfe into which the eye doth looke to see himselfe This glasse is Gods Law which the Vnderstanding apprehendeth and clearely knoweth 4. The reflection of the glasse is the returning of that which the eye seeth vpon the partie beholding so that in a reflection there is a seeing forward and back againe at once This is the knowledge of the Conscience seeing and applying the Law 5. Is the cause of the reflection of the glasse which is the steeling of it without which there would bee no reflection This steeling is the taking of Gods Law and word in his true and proper sense 6. The vse and benefit of
this steeling is two fold First To limit the sight that it cannot looke thorow the glasse nor beyond it Secondly To represent him to himselfe that looks into the glasse which otherwise it could not doe So the holding of the true and propersense 1. Limits the Vnderstanding so that it cannot goe beyond the rule of the Word 2. It makes Conscience truly to shew a Man vnto himselfe euen as hee is If this bee so that the Vnderstanding is so bounded and that through the Word men that looke into it so see themselues by their Consciences two questions may be here propounded 1. Quest How commeth in to passe that so many though they vnderstand their duties yet neglect them Answ Because they looke into the glasse of Gods Law with a squint eye hauing their minds vpon two things at once the Precept of God but withall Ioh. 12. 42 5. 44. they consider their profit or their pleasure or their reputation with men and how farre these and Gods Word may stand together They bee like Iohanam the sonne of Careas and others who would know Gods Word by Ieremy Ier. 42. 2. 43. 2. 3. and tooke an Oath to obey it but yet in mind with this condition if it should agree with their Wills which was to goe into Egypt else not Therefore when it crossed their hope and expectation they despised it These squint-eyed fellowes will neuer resigne themselues to the rule of the Word nor euer become truly obedient 2. Because though they look into this Law yet are not their mindes fixed so long vpon it till the Knowledge be reflecting and the Conscience bound to work obedience vpon the heart Some looke on Gods Word as many doe vpon a glasse only with a glimpse and a cast of the eye and passe away and so nothing the better 3. Because though they see it and stay vpon the same sometime yet they vse their Wit to finde distinctions to vnty the bond of Conscience or else to peruert the sense that so they may turne it another way and by this meanes do continue their vntoward courses though they reade the scriptures and heare the Law very often 2. Quest If Conscience thus reflect vpon a Man to make him see himself how happeneth it that euery one is not reformed Answ I answer first because it happeneth to some as Saint Iames speaks they looke into the glasse But presently forget what manner of persons they are For where Memorie faileth for the time the Vnderstanding cannot informe Conscience therfore it works not in Man to amend him Secondly Because hee wants water to wash off his filth This water wanting though a Man see his foule spots yet can he not be cleane The spirituall water is the sanctifying Spirit of God Ioh. 7. 38. 39. Which hee that wanteth though hee by the Law see his sinne yet cannot he be clensed Section 5. It is the Knowledge of matters betweene God and Man COnscience is exercised in and about such matters onely as haue some relation to God and whatsoeuer it takes knowledge of it knowes it with respect to him and his Lawes with out which it lets the thoughts words deeds inuentions exercise of wit Iudgement and Memorie goe free if a man stand not vpon the good or euill the lawfulnesse or vnlawfulnesse the offensiuenesse or vnoffensiuenesse of the thing betweene God and him For it is placed in Man betweene God and Man to speake command and testifie from God to Man and from Man to God Hence it is that whatsoever is done for Conscience sake is all one as done for the Lords sake for they are put one for another Rom. 13. 5. 1. Pet. 2. 13. Therefore hence learne that if Conscience begin once to speake know this that then there is some matter to be considered of betweene God and vs for this is as Gods Bailiffe telling vs that some sute is to be commenced against vs in his behalfe And thus much for the word science in Conscience CHAP. VI. Of Con-science as it is a conioyned Knowledge with another THe knowledg of Conscience is not a knowledge single and alone by it selfe but with another whence it hath the name of Con science knowing together with another which is fiuefold as in the insuing Sections shal be made manifest in the more fully vnfolding of this name compounded of Con and science Section 1. It knoweth with God COnscience hath acquaintance with God knowing with God and God with it therefore Saint Paul puts them together Rom. 9. 1. and he saith that the holy Ghost witnesseth with it Rom. 8. 15. so as if it acquit and iustifie so will God and say the same which a Man truly vtters from his Conscience Gen. 20. 5. 6. And if it accuse and condemne so will God 1. Ioh. 3. 20. 21. Therefore we see hence that whatsoeuer we think speake or do we haue two witnesses either with vs or against vs sufficient to make vs ioyfull in well-doing against all mens censures or to deiect vs in ill doing though all the World applaud vs. Section 2. It knoweth with the helpe of the Vnderstanding COnscience for the exercise of it knowledge hath the helpe of the Vnderstanding Therefore the Apostle puts the Minde and the Conscience together Tit. 1. 15. For the Vnderstanding first discerneth of truth and falshood good and euill and then propoundeth the same to Conscience for approbation or disallowing for doing or not doing Hence Conscience beginneth it worke and as the Vnderstanding is cleare quicke sound and certaine euen so and therafter doth the Conscience know and proceed to the execution of it offices By this wee see how necessary Knowledge is for the furthering of the work of Conscience Section 3. It knoweth with the helpe of Memorie COnscience takes information from the Vnderstanding but yet by the aide of Memorie which reteineth that which the Vnderstanding by reasoning hath cōcluded which conclusion the Memorie holdeth and so the Vnderstanding by it carrieth it and propounds it to Conscience If Memorie faile our Knowledge is therein so farre lost for what wee remember not wee know not and so no Conscience of that Therefore to haue Conscience let vs labour to keepe in Memorie what duties we doe know Forgetfulnesse of that which is taught is one maine reason why so many make so little Conscience of that which is dailie taught vnto them Section 4. It knoweth with the Rule COnscience is such a knowing as it seeth the act with the rule two things at one time by reflection right out not a squint where the rule is beheld and the act together It is Scientia iuris facti simul there is Conscience If they bee separated beholding the one and not the other there is science but no Conscience By this may we know when we do a thing of very Conscience when we looke to the Rule of our action and vpon our action how it accordeth with the
Rule If this be so Oh how many thousands are there which make no Conscience in most things which they thinke speake and do For though the Rule bee knowne it is without application to the act and what they think speake or doe it is without consideration of the Rule and so no Conscience For to doe a thing of Conscience there must bee obserued these fiue things First That there is a Rule Secondly What it is Thirdly The authoritie of it to binde Fourthly The constant remembrance of it Fifthly The application of it to the act for the well ruling and guiding of it All come to Church people pray receiue the Sacrament but most doe not thus of Conscience because they mind not the Word of God and the act with application to themselues obseruing how the Rule and act agree and disagree in their doings Section 5. It knoweth with a framed conclusion COnscience is a kind of Conscientia quasi concludens scientia concluding science for it frameth as it were syllogistically reasons either with or against a Man first the Vnderstanding takes a proposition from the Rule and propounds it to Conscience thus He that 2. Sam. 12. 5. is a mercilesse and cruell man is worthie of death So said Dauids vnderstanding from Nathans Parable Then vpon Nathans application to Dauid the knowledge of his Conscience said But I am this mercilesse and cruell man And thereupon it maketh him to conclude I am worthy of death and so sheweth it selfe to be Conscience And as it concludeth against a Man so it will for a Man thus Hee that doth that which he doth in the integrity of his heart and innocencie of his hands shall finde fauour with God This Abimelechs vnderstanding propounded Then the science or knowledge of his Conscience maketh him assume But that which I haue done I have done in the integrity of my heart and innocencie of my hands vpon this assumption to shew it selfe Con-science it forceth him to conclude Therefore I shall finde fauour with God And thus much for the name why it is called Conscience in all these forenamed respects CHAP. 7. Of the Rule which bindeth Conscience thus to conclude HAuing before made mention of a Rule and of the authority thereof by which Conscience worketh it is fit to know what it is The Rule is but one onely which is Gods Law and Will reuealed for Mans direction in euery dutie to be performed to God or Man a Rule for life and practise Though this Rule bee but one it is Considerable three waies first as it is in nature Secondly as it is in the Law and old Testament Thirdly as it is in the Gospell and new Testament Section 1. Of the Rule in Nature THis Rule in nature is Gods Law once written perfectly in Adams heart whereby he knew his duty to God to himselfe and to his Neighbour and whereby his Conscience was bound to stir him vp to all duties of holinesse and righteousnesse But now since the fall the perfectiō of it was lost and now onely are remainders thereof in vs yet are these relicks of that perfect Law first called a Law still and conuincing Rom. 2. 14. 15. Secondly Truth Rom. 1. 18. 19. Thirdly being a law and truth it is certaine and infallible Fourthly It is a teaching law 1. Cor. 11. 14. In which place it is called Nature that is the Law of nature by which men know not onely sinne in generall but also many sinnes in particular and the iudgement of God due for the same Rom. 1. 32. The matter of this Law are certaine generall Notions and common Principles of truth and of knowing good and euill So certaine vnfallible and durable as neither Deuils nor iniquitie it selfe can blot out of Mans Vnderstanding and Conscience such as these be That there is a God that he knowes all things that he is to be worshipped and serued that it is a good thing to please God that the soule of mā is immortall that men must loue one another that we are to doe as we would be done vnto that right is right that it is good reason that euery one haue his owne that one must liue by another that honest things are to be loued many such like which are cald the light of nature Sparkles of Gods image after which Man was created and is that which is commonly called the Synteresis of Conscience The end of this is for such as be out of the Church to be as a Law for direction of Conscience and for common equity and preseruation of humaine societies to liue one with an other in some sort peaceably and to make all men to be without excuse before God Rom. 1. 20. By this the Heathen Philosophers wrote their Ethicks and Politicks and many in their own persons were morally honest and left examples of their vertues Yea such is the truth of this light of Nature and so convincing as it shall be at the last day the rule by which all the pagans and Heathen people shall bee iudged and condemned Section 2. Of the same Rule in the Decalogue THe Law and light of Nature is one and the same for substance with the Law of the ten Commandements which was written by God himselfe and giuen to Moses for his people Israel That was and is in the heart this written in Tables of stone that consists of generall notions this is expressed in more speciall precepts that obscure and darke this more cleare that as the Text this as a Commentarie that is in all without study this atteined by reading hearing and instruction as by that men shall be iudged so also by this at last day Rom. 2. 12. This Decalogue set forth in two Tables is more largely expounded by the rest of holy Writings in the old Testament Section 3. Of the same Rule in the New Testament THe Law of Nature being in the Decalogue set more cleerely forth it selfe is explained also more amply in the old Testament and likewise in the New Testament In which 1. The law of nature is mentioned Rom. 2. 12. 14. of which a Principle is deliuered by Christ Mat. 7. 12. 2. The precepts of the Morall Law are repeated Matth. 19. 18. 19. Rom. 13. 9. 3. They are expounded in the new Testament more spiritually and that by our Sauiour Christ Matth. 5. 21. 27. 28. 33. 34. 37. So as this Rule and Law of God in Nature in the Decalogue and in the Gospell is one and the same the first written in the heart Rom. 2. 15 the same written in Tables of stone more fully and expounded by the Prophets and againe written in the heart of those with whom God makes his new Couenant of grace 2. Cor. 3. 3. Ier. 31. 33. Heb. 8. 10. So as they differ not but in degree of a more large exposition of one an other as thus The Law in Nature saith Thou shalt not commit adultery the Decalogue goeth further and saith Thou shalt not
couet thy Neighbours wife then commeth a more spirituall exposition thereof in the Gospell and saith Thou shalt not looke vpon a woman to lust after her for he that so doth hath committed adultery with her already in his heart So the Law in Nature saith Thou shalt not murther the Decalogue saith also Thou shalt not kill but the Gospell extends it to anger rayling speeches Matth. 5. 22 and telleth vs plainely that hee that hateth his brother is a murtherer 1. Ioh. 3. 15. Though the sense be inlarged yet the Law is one and the same and this is the Rule which guideth and bindeth Conscience properly and immediately from God Mans Law also bindeth Conscience for obedience is due for Conscience sake Rom. 13. 5. that is for the Lords sake 1. Pet. 2. 13. So farre as the Lawes of men haue ground and warrant from Gods Law but if contrary thereto Conscience is free Exo. 1. 17. Dan. 3. 18. Act. 4. 19. and 5. For man hath not power ouer Conscience but onely God CHAP. 8. With whom it is that Conscience by this bond of the Law hath to doe COnscience is bound to haue to doe onely with him whose Conscience it is For it is a reflecting knowledge vpon a mans selfe as is before declared And we read in scripture that Dauids Conscience smote himselfe 2. Sam. 24. 10. and the Conscience of the Iewes was pricked euery one felt the sting thereof within himselfe Act. 2. 37. Hence it is cleare then that such as complaine that at Easter they cannot come to the holy Communion because their Conscience troubles them for the wrong another doth them that they falsly belie Conscience for it meddles not with other mens actions against thee but onely with thine against others If it bee Conscience then it would tell thee of thine impatiency of thine vncharitablenesse and malice against him thou doest complaine of and not of his iniury done thee for this may bee Knowledge but is no act of Conscience Quest Here it may he asked whether my Conscience hath neuer any thing to doe with other men Answ Nor properly as the words and deeds be an other mans but as any way they become mine by assent consent Counsell command or occasioned by my example and so forth The sinnes of Ely his Sons were his by conniuencie the murthering of Naboth by Iesabels command became Ahabs sin through consent Vriahs death was made Dauids by command Iudas treason the Scribes and Pharisies were guiltie of by hireing him to doe it for money whereupon Conscience accuseth Conscience meddles with me in behalfe of another as farre as I am to thinke or speake of him as in Conscience I take him to be Iury-men giue in their Virdict upon others from their Conscience in this respect Hence is it that we vse to say of my Conscience he is an honest Man Hereupon also it is that one will appeale to the Consciences of other men for iustification and approbation in their faithfulnesse as we may reade that S. Paul did in his appeale to the Corinthians 2. Cor. 4. 2. and 5. 11. CHAP. 9. What it is which Conscience meddles with in him whose it is and how farre COnscience hath great imployment and much businesse with the whole Man with all his thoughts words and deeds as they haue any relation between God and him It hath to doe with Man as farre as the rule which binds it hath to doe with Man in commanding and in forbidding him any thing or any way directing him in any thing Now for that particulars may more set out the power and authoritie of Conscience I will instance wherein Conscience hath to doe as farre as I find in holy Writ and as our owne experience will witnesse Section 1. With Vnderstanding FIrst it hath to doe with the vnderstanding the Informer it selfe which sets Conscience on worke and this it doth touching the right use and well employing of the Wit and Vnderstanding Pauls Conscience had to doe with his Wisedome in the exercise of preaching 2. Cor. 1. 12. Conscience will tell vs whether our Wisedome Iam. 3. 16. 17. bee earthly sensuall diuellish or heauenly We must therefore take care of the vse of our Wit for Conscience sake Section 2. With thoughts COnscience meddles with Thoughts because the Rule hath to doe with them Mat. 9. 4. Heb. 4. 12. 2. Cor. 10. 5. therfore Conscience Whereupon Dauid checks himselfe touching his Thoughts Psal 77. 10. 11. The Godly by experience feele the work of Conscience herein and men vse to appeale to their Consciences and to call them for witnesse touching Thoughts Hence is it that men will say My Conscience tels me I neuer thought it and so forth Thought therefore is not free Conscience hath charge ouer it by the Rule binding which binds it Section 3. With the Memorie IT hath to doe with Memorie as it reteineth euill and forgets that which is good for the Rule that is the Word doth bind vs to remember and not forget our duty Eccles 12. 1. Heb. 13. 2. 16. Therefore exercise Memory well else Conscience will round thee for it and God will punish thee Psal 50. 22. Section 4. With the Will and Affections of the heart COnscience lookes to the bent and inclination of the Will by which Paul could say Will is present with mee Rom. 7. 18. It obserues the heart for it was Pauls Conscience that could make him speake of the simplicity and sincerity of his heart 2. Cor. 1. 12. so it made Abimelech speake Gen. 20. 6. and Hezekiah of their vprightnesse of heart Isai 38. yea it is so acquainted with the hart as it is often called the Heart 2. Sa. 24. 10. Act. 2. 37. And hath to doe with the Affections for the rule bindeth Conscience both for the wel-ordering of them also to place them aright and to moderate them Therefore Saint Pauls Conscience could witnesse both of his ioy 2. Cor. 1. 12. and of his sorrow Rom. 9. 2. Section 5. With Conscience it selfe COnscience is so vpright that it meddles with it selfe by the reflecting Knowledge vpon it selfe from the Rule as the eye seeth it selfe by the reflection of a Glasse for it being informed and rectified it will censure the former deadnesse and erroneousnesse thereof according to the binding power of the Rule directing the Conscience Thus we see how and with what it hath to doe with in the Man whose Conscience it is CHAP. 10. What Conscience hath to doe with him in respect of his outward actions whose Conscience it is WHatsoeuer it bee in word or deed which hath any relation to God and commeth vnder the Rule of Gods Word that same is it which Conscience must and will meddle with as by these insuing particulars it may appeare 1. It hath to doe in Baptisme answering to God for the baptised if one of yeeres as others doe for an Infant to the Minister 1. Pet. 3. 21. 2. With Ministers in
preaching concerning the matter as also for the manner of their preaching 2. Cor. 1. 12. and how thereby they profit their Hearers 2. Cor. 4. 2. and 5. 11. or deceiue them with doctrines of Diuels through a seared Conscience 1. Timoth 4. 2. 3. With our hearing and learning as also with vs for the keeping of the misterie of Faith 1. Tim. 3. 9. So as lose Conscience we lose our Religion 1. Tim. 1. 19. 4. With vs in the defence of our Religion and in making an answer for it as also how and in what a commendable manner we doe it to wit readily meekely and reuerently as it becomes Christians 1. Pet. 3. 15. 16. 5. With vs in our morall honesty as we bee naturall men led according to the light of nature and Principles of Reason Rom. 2. 15. 6. With vs touching our seruing of God purely 2. Tim. 1. 3. without dead workes not resting in the outward act Heb. 9. 9. 14. as also concerning Idoll-worship to which no allowance must bee giuen 1. Cor. 8. 7. 10. As soone as Naaman acknowledged the true God his Conscience wrought in him to disauow Rimmon their false God Conscience is a great stirrer in matters of Religion yea in matters seeming indifferent 1. Cor. 8. 13. by which scandall may arise 7. With vs about the meanes of our attonement with God both vnder the Law as now vnder the Gospell Heb. 9. 9. 14. through Christs blood by which it is so pacified as it is not popishly troubled about making any sacrifice for sinne Heb. 10. 2. 8. 8. With vs about our drawing neere to God with confidence and assurance 1. Ioh. 3. 20. 21. Heb. 10. 22. 9. With vs concerning our words as our swearing and cursing of others Eccles 7. 22. as Shemei did Dauid 1. King 2. 44. and Peter himself for the Rule Christs words came to his remembrance and then his Conscience wrought sorrow for the Rule toucheth our words Mat. 5. 22. and 12. 36. 37. 10. With vs about our whole life and conuersation Act. 23. 1. Heb. 13. 18. 2. Cor. 1. 12. And here if we sinne secretly and bee holy in shew as Scribes and Pharisies Ioh. 8. 9. It lookes to our charitie which must come from a pure heart and a good conscience 1. Tim. 1. 5. It obserues how we can and do endure iniuries and wrongs offered and with what patience we can beare them 1. Pet. 2. 19. 20. It markes our obedience to authority Rom. 13. 3. 11. With vs touching our affection in desiring the saluation of others Rom. 9. 1. 2. and that we pray for such as be faithfull Ministers of Christ and thanke God for them 2. Tim. 1. 3. 4. 12. With vs when wee are ready to goe awry and out of the way Isai 30. 21. and to fall from the truth for it would not haue us nor will suffer vs to fall from our Religion except wee put it away as did Hymeneus and Alexander because it too busily troubled them 1. Tim. 1. 19. Thus wee see what a charge Conscience hath vpon it and how many things it hath to looke vnto within and without vs. CHAP. 11. Of the acts and offices of Conscience and first here of the first act COnscience must needs haue much to doe for it hath many offices wherof the first is to bee Mans Ouer-seer By the helpe of the Vnderstanding it is the eye looking thorow the whole Man within and without him for his thoughts words deeds This is the Lords Candle searching all the inward parts of the belly Prou. 20. 27. But how is this By beholding the Rule with the Act as before is noted for by this Dauids Conscience expressed by the word reines taught him Psalm 16. 7. 8. setting the Lord that is his Commandements before him as the Rule for direction The Rule and Act seene together is the very life of Conscience these two together make Conscience as body and soule make a Man If these be feuered Man is not led by Conscience but by some other thing as Sense Will Appetite Fantasie Imagination examples of other custome commands counsell and aduise of men or by Satans suggestion deluding and beguiling Remember this Ouerseer this Eye if I may so say of God within vs for what it seeth God seeth we care to hide ourwayes from men but we cannot couer them from our Consciences which will be as a thousand witnesses one day and now here behold vs as we be CHAP. 12. Of the second act of Conscience COnscience seeing and diligently obseruing Man in all his courses open and secret within him and without him it then acquaints himselfe with himselfe making him to see and know himselfe to bee truly that which indeed hee is by beholding the Rule with his actions The glasse without the eye seeing into it cannot shew to a man his countenance nor the eye if the glasse bee wanting but both together So is it in this the eye of Conscience beholding the Rule and reflecting vpon mans thoughts words and deeds it tells him plainely betweene God and him that hee is honest or dishonest chaste or vncleane mercifull or a niggard compassionate or hard-hearted humble or proud vpright or fraudulent easily intreated or reuengefull Therefore learne truly of thy Conscience what thou art and how thy state stands betweene God and thee Rest not vpon thy conceit nor vpon the report of thy Neighbours neither vpon mens flatteries nor vpon mens euill speeches but goe to the plaine dealing of thy Conscience looking to the Rule and what it saith that belieue to be true whether it speake well or ill For it feares not to tell thee the truth it cannot flatter lye nor cogge neither will it slander thee nor lay any thing to thy charge vniustly but as the Rule and Act agree so will it tell thee what thou art in Gods presence CHAP. 13. Of the third act and office of Conscience COnscience playing the part of a true friend and not of a flatterer and discouering man to himselfe concerning his waies either good or euill in the next place it becomes to be his Director and Teacher as Dauids Conscience taught him Psalm 16. 7. It is like a good Schoole-Master teaching and well ordering his Schollers Now this office of Conscience is exercised as a Guide Director in three things either commanded or forbidden or indifferent Section 1. Of things commanded COnscience directeth in duties commanded and this it doth by instigation vpon the Vnderstandings information Isai 30. 21. In which place the Knowledge informeth saith This is the way then the Conscience stirreth and sets Man forward saying Walke in it Thus did it with Pilate who was informed that Christ was righteous that he of enuy was deliuered to him yea also he himselfe found nothing in Christ worthy of death therfore his cōscience moued him to do him iustice it said to him Deliuer him set him free pronounce him innocent wash thy hands of innocent blood This
office of Conscience made him for a while so bestir himselfe as Matthew sheweth Chap. 27. though passion of worldly feare ouer-bore it at the last Section 2. Of things forbidden COnscience as it stirreth vp man to his duty so it seekes to restraine and bridle from euill For vpon information of any thing to bee sinne it presently sends out a prohibition Reuben knew it was not lawfull to kill his brother Ioseph therefore said Conscience to him beware thou then doe it not but seeke to deliuer him out of the hands of the rest as he did Gen. 37. 21. Ioseph knew adultery to be sinne against God therefore conscience forbids him and commanded him to deny her request and to flie out of the roome Gen. 39. 8. 9. 12. where she was as he did Section 3. Of things indifferent and Rules thereof COnscience directeth a man euen in and about things of themselues indifferent which are neither commanded nor forbidden because the word prescribeth rules to be obserued in the vse of indifferent things which rules are these 1. That it be expedient and profitable 1. Cor. 6. 12. and 10. 23. 2. That it bee not to the losse of Christian libertie to bee brought vnder the power thereof 1. Cor. 6. 12. 3. That wee become not an offence Rom. 14. 20. or a stumbling blocke to the weake and cause them by our example to be emboldened to doe that which otherwise their conscience doth not approue of Rom. 14. 13. 1. Cor. 8. 9. 10. 13. this is called the wounding of their conscience 1. Cor. 8. 12. 4. That the thing tend to edifying that is to instruct and further others in the study of pietie and of well-doing Ro. 14. 19. 1. Cor. 10. 23. 5. That it bee for decency and order 1. Cor. 14. 40. 6. That it tend to peace not grieuing others to make them to speake euill Rom. 14. 15. 1. Cor. 10. 16. 30. 7. And lastly that God may thereby bee glorified 1. Cor. 10. 31. To these Rules Conscience hath an eye in the vse of things indifferent of which in respect of themselues no question for conscience sake should bee made 1. Cor. 10. 25. 27. but onely as the Rules bind Conscience in the vse therof according to which it warrants or inhibits vs. Thus it dealt with Paul allowing him libertie to please all men in things indifferent to gaine some to God 1. Cor. 10. 33. but otherwise when it should offend any good Christian then it restrained him though the matter in it selfe was very indifferent 1. Cor. 8. 13. Rom. 14. 21. Thus wee see how Conscience directeth in all these three yet not at all times alike no not in the best and with some difference in men as in apprehension they be quicke or slow or sound of iudgement or weake to iudge for thereafter doth Conscience more or lesse moue to well doing or more or lesse restraine and bridle from euill Seeing this is the act of Conscience in all these let vs hearken thereunto and doe what we doe for Conscience sake that is because our Conscience dictates to vs our dutie herein from the Lord Ro. 13. 5. 1. Pet. 2. 13. If this be so then hence may bee reproued First such as regard not Conscience direction neither in things commanded nor forbidden but liue as void of all Conscience Secondly such as hearken to it sometime and in some things but in other things at some other time regard it not Thirdly such as thinke Conscience to haue nothing to doe in things indifferent and therefore doe they take what liberty they list herein not caring to be offensiue to grieue others but let such consider these things First that the Apostle hath prescribed Rules herein which Conscience binds vnto Secondly that hee propounds his owne example as one strictly obseruing the same Thirdly that he presseth the keeping of the Rule 1. Corint 10. 28. 29. Fourthly that hee disswadeth from the carelesse breach of the Rules Rom. 14. and 1. Cor. 8. 10. And thus much for the third act and office of Conscience which too many are ignorant of and few regard to take notice of and to follow as they ought CHAP. 16. Of the fourth act and office of Conscience COnscience vpon it directing of man doth obserue him well whether he doth obey or disobey and thereafter sets downe both his obedience and rebellion and so it becomes Gods Register or Notarie to keepe in record all things which man doth here in the body whether it bee good or euill against the Iudgement Day where account must bee made of all things secret as well as open 2. Cor. 5. 10. Eccles 12. 14. Thus is Conscience continually exercised though it seeme to be dead and to say nothing for this must we know That though Conscience bee not euer speaking to Rebels against God yet is it euer writing Therfore hath it the name of a booke Reuel 20. 12. in which God will haue set downe all things By this is it that God will set all wicked mens sinnes before euery one of them in order Psal 50. 21. Of this writing speakes Iob Chap. 13. 26. who thereby was made to behold the sinnes of his youth by this after many yeeres the Patriarches did see their owne enuy their vnnaturall cruelty to their brother Gen. 42. 21. for time blots out no sinne but repentance and pardon from heauen Let vs therefore now learne to take heed what we doe for God hath set a Spie ouer vs to watch our wayes and to note them downe all our thoughts affections inclinations purposes resolutions words and deeds to remember vs of them before God when he shall please to call vs to an account As this is terrible to the wicked vpon due consideration of his manifold euils so is it comfortable to such as liue godly for their well-doing is written vp for their consolation though the vngratefull World take no notice thereof and forget them CHAP. 15. Of the fifth act and office of Conscience COnscience as a faithfull Scribe hauing written down euery thing good and bad it becommeth a witnesse Rom. 9. 1. My Conscience beareth witnesse saith Saint Paul which act of it is twofold either with vs or against vs as wee may see in Rom. 2. 15. Section 1. Of Conscience witnessing with vs. THis act of Conscience is called excusing Ro. 2. 15. and in witnessing for vs it hath respect both to time and thing 1. For time either past or present or to come concerning time past we see an example in Iob whose conscience by the helpe of Memory witnessed many good things for him Chap. 23. 11. 12. and 29 12. 17. So likewise in Ioseph Gen. 40. 15. and in Saint Paul Act. 23. 1. and in the Prophet Samuel 1. Sam. 12. 3. for what they spake for their iustification it was vttered by the warrant of Conscience in such holy men and not from an impudency of face as the wicked doe For the time
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
anger against sin and power to punish and that hee will doe it iustly without respect of person Secondly to set before vs Gods threats the truth of his Word punishments inflicted vpon others not only sinnes committed but seuerely for duties omitted Thirdly to pray for a quickned spirit and the spirit Ioh. 6. 63. Rom. 8. 11. that quickneth Fourthly to doe euer our seruice to God as in his presence with our minds raised vp our hearts awed with reuerence of his Maiestie so as in hearing we rouse vp our spirits to heare attentiuely to pray feruently to doe what wee doe chearefully Fifthly to make an holy vse of euery crosse euen the least that may befall vs to prouoke vs to our duties Sixthly to heare willingly wordes of reproofe and to admit of admonitions and exhortations as spurres to take off our dulnesse Seuenthly to keepe in remembrance our duties and to lay vp in our hearts Gods Commandements as Dauid did and to ponder them as Marie the Virgin did Eighthly to make some and in some cases vowes vnto God to pricke vs on in those necessary duties which we finde our selues too slacke in as Dauid did Psal 119. 106. By these forcible meanes through Gods blessing wee shall awake our Consciences to doe their offices liuely CHAP. 27. Of the secure Conscience THe secure Conscience is another difference of the still ill Conscience which is somwhat like the former in some things but differeth in this that it freeth the heart from care altogether the minde being employed to gather and collect arguments for to preuent care and doubts about a mans state betweene God and him Section 1. Whose Conscience this is THis is the Conscience of such as perswade Ier. 6. 13. themselues of peace crying Psa 10. 6. peace peace and say in heart they shall neuer bee mooued such as say in their abundance Soule take thy rest eate now and Luk. 12. 19. drinke for thou hast enough be merry such as write though they looke vpon the Articles between God and them as many Church-wardens doe in their Bill Omnia bene Such as like the euill seruant will abuse his fellow-seruants will eate drinke and Luk. 12. 45. be drunke be carnally secure like those in Sodome and in the old World when iudgement hanged ouer their heads Such as regard not the workes of Esay 5. 11. 12. the Lord but are sensuall despising the knowledge of God and exercises of religion Iob 21. 7. to 14. in their outward prosperitie Section 2. Of the causes hereof TO worke this securitie in Conscience the minds of such men are filled with errours and such Tenents they hold as must needs make Conscience secure without working care and feare vpon the heart for they apprehend God to bee all of mercy and separate him from all consideration of his iustice in their thought They hold that he which made all will saue all that Christ died also for all that they doe what they can and as farre as God wil giue them leaue and more he will not require of them that all sinne all are sinners euen the precisest the best doe amisse sometime and therfore they need not make such a doe to preuent sinning that when they sin they cry God mercy and hope therefore that he forgiues them that when they sinne in their mirth they thinke no ill that in buying selling and in following of fashions they do but as the World doth as the times be they must do as others doe if they will liue and be esteemed of that they may serue God at home as well as at Church that occasions may make them ride on the Sabbath goe about worldly busines and serue God too that in labouring though excessiuely for to get they may so do because of their charge for he that prouides not for his family is worse then an Infidell that they may do with their owne what they please that they may make the best of it that thoughts are free that it is best euer to doe as most doe that the Religion of the present State is to be so professed that to bee precise as some be is but a very foolery that there is time to repent at last gaspe These and such like conceits of the minde makes Conscience secure and the heart vaine the effects whereof are licensiousnesse neglect of all religious duties and libertie to liue euen as they list Section 3. Of the Remedies TO cure this secure Conscience is to remoue all these false conceits out of the minde to hold the way of life to be strait and narrow and found of few to know the strict precepts in the Gospell and that of denying a mans selfe and that of working out our saluation with feare and trembling to consider how far many haue gone and may goe and yet neuer come in heauen To learne the true and distinct properties of such as bee godly set downe in holy writ To looke to the life of our Lord Iesus whose steps wee are to follow To remember the sufferings of the Saints To take good notice of Gods displeasure against sin euen the least as idle words Adams eating of an Apple Lots wife looking backe the Man gathering of sticks on the Sabbath Vzzah touching the Arke the Bethshemites but looking into it and yet how the wrath of God came forth against them To meditate that death is certaine it may be sudden that there is a Iudgement Day where account must be made of euery thing By these truths propounded to Conscience from iudgement well informed Conscience will worke and shake men off from their security CHAP. 28. Of the luke-warme Conscience THe luke-warme Conscience is that euill Conscience which is not tied to any Religion particularly This is the Conscience of Adiaphorists Time-seruers men that bee indifferent for their Religion this or that That which makes this is first their knowledge of many and differing Religions in the World Iewish Turkish and Christian Secondly their obseruing of the varieties of Sects and differing opinions in and vnder one and the same religion Thirdly their perswasion that yet in such disagreements euery one liuing after his Faith may be saued Fourthly their want of iudgement to discerne true Religion from euery false religion in their true differences Fifthly and lastly from all these an euill Conclusion which is this that it is no matter which they be of so they be of one Religion Thus the Vnderstanding deceiued it makes as it were the Conscience free vntieth it from the bond of any one particular Religion whereupon followes this luke-warmenesse libertinisme and indifferency to any Religion The Remedy for this is Eph. 4. 5. first to know that there is but one Religion whereof God is the Author and that all other are of the Diuell and tend vnto death Secondly that there must be opinions yea heresies that such as bee approued 1. Cor. 11. 19. may bee made manifest Thirdly to haue
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
28. him arise and eate and so when he was to goe vnto the Gentiles till God gaue him a speciall warrant Thus it deales with Papists in keeping them from our Church from pious conscience and meanes of sauing knowledge Thus Ahaz Conscience seemed to trouble him as fearing to tempt God when he was Isai 7. 11. 12. required to aske a signe and yet would not Section 3. Whose conscience this is THis is the Conscience of all that be ignorant of the right rule of religion and obedience the conscience of the weake in vnderstanding to iudge and discerne of truth in their seruice and deuotion to God of young Nouices ouer forward before they know what is lawfull and vnlawfull of some zealous without knowledge as the Iewes and now Brownists Rom. 10. 2. and Anabaptists and fiery Papists of all headstrong Factionists and presumptuous Spirits of all Vsurers which hold their course lawfull Section 4. Of the causes hereof FIrst the ignorance of the true rule so as a man doth what seemes good in his owne eyes as some Isralites Deut. 12. 8. did Hereupon it is that men take euill for good good for euill light for darkenesse darkenesse for light vice for vertue and vertue for vice for ignorance Mat. 22. 29 1. Tim. 1. 6. 7. of scripture makes people to erre 2. The abuse of the true Rule which is by false interpreting of it as Scribes and Pharisies did by sticking Mat. 5. 6 to the letter without the sense and true meaning as Papists doe in taking literally these words this is my body and as Vsurers do the place of Matth. 25. 27. by misalledging the Scripture as Satan did Mat. 4. and as doe all Hereticks and Schismaticks by making false conclusions from sound premises 3. The hauing of a false Rule for direction as bare opinions of the learned examples of the old of the wise in the World of great men and rich men custome multitude mens owne conceits fantasies and opinions from corrupted reason These all are crooked Rules and make conscience anomalous and the man to doe amisse Section 5. The effects of it THe Conscience so erring breeds in men heresie schisme superstition wilworship and idolatrie It heartens some to be obstinate Ioh. 16. 2. in euill yea in persecuting the Godlie in the zeale of a false Religion Section 6. The remedie THe rectifying of this erroneous Conscience is this to know the true Rule and the true sense of it to hold onely to it and rightly to vse and apply it Section 7. Of certaine questions FIrst Quest Whether a man doth well to be led by his erroneous Conscience Answ No First because the conscience is deceiued by the errour of vnderstanding which is in it selfe a sinne if it know not what it ought to know therfore a man is not to follow the errour of Conscience Secondly because that which Conscience excuseth may be a flat sin or that which it accuseth a man in may bee a duty commanded by God If so then conscience cannot dispense with man in sinning nor absolue him from an imposed duty for God is greater then his Conscience who binds it to direct man in excusing and accusing rightly 2. Quest Whether a man may doe contrarie to his conscience when it erreth Ans To answer to this we must consider about what the conscience erreth whether in things simply commanded or forbidden or about things indifferent 1. If about things of the first nature man is to regard Gods authority ouer him and his Conscience too his couenant in baptisme and his bond there tying him absolutely to the lawes of his Soueraign the God of Heauen And therefore is he to presse his Conscience with the euidence of the commandement to yeeld obedience thereunto and to force it by the cleare authority of it to do as God commandeth or forbiddeth 2. If about things indifferent a man may not doe against his Conscience Rom. 14. 22. 23. Happy is hee saith the Apostle that condemneth not himselfe to wit in and by his owne Conscience in that thing which hee alloweth to wit in doing it for he that doubteth that is he that puts a difference and discerneth betweene one thing and an other and yet cannot resolue himselfe therein sinneth if he do it Now why hee may not presse Conscience and do against it herein is for that God hath left the matter free and hath not enterposed his authority of command or forbidding between the matter and a mans conscience to bind it this way or that way but leaueth it to the guidance of the Rules of things indifferent wherof the Church hath authority to iudge and so to interpose her power betweene Conscience and such matters according to those rules with which a priuat mans Conscience must rest satisfied and if it be not he must labour earnestly for resolution and perswasion in the meane space the Church is to beare with his weakenesse Thus much for the erroneous Conscience CHAP. 35. Of the superstitious Conscience THe next difference of the stirring ill Conscience is the superstitious Conscience This is the Conscience exercised about vaine imaginations superstitious worship and false feares Section 1. In whom it is THis is the Conscience of such as be awed by Spirits and Diuels by Ier. 10. 2. signes in the Heauens as the heathen be of all idolaters foolish ceremonious will-worshippers as were the Athenians and now Act. 17. 22 Papists Of all such as worship God in much seruile feare and not willingly as many sottish people yet among vs doe Of all witches Wizzards Astrologers Charmers obseruers of times good and bad daies fortune-casters and all that rable of rake-hels Lastly it is the conscience of all timorous natures giuen to obserue that which they call luck and chance Section 2. Of such things as about which this Conscience is exercised THis superstitious Conscience is exercised about two things about will worship and opinions of some workes of Gods prouidence First about will worship a seruice intended to God but taken vp of a mans owne head an humane inuention Mar. 7. 4. by humane authoritie imposed Col. 1. 22. and onely by custome confirmed and therefore a vaine worship Mat. 15. 9. for this superstitious Conscience herein puts religion where none is in places in meates in habits in times in externall Luk. 11. 39 Mark 7. 4. Mat. 15. 2. purifyings and washings as Scribes and Pharisees did and Papists now do Section 3. The causes hereof THis superstitious Conscience commeth by the iudgment deceiued through Satans suggestions and beguilings of men Col. 2. 18. so as the Conscience becommeth bound needlesly and that by these meanes First By philosophicall vaine deceits according to the rudiments of the world and not after Christ for worldly wisedome cannot instruct vs in the sauing knowledge of God 1. Cor. 1. 21. Secondly by humane traditions made equall with or preferred before Gods commandements as they were by
to learne and beleeue these things 1. That God is infinite in mercy slow to anger and of great kindnesse Ioel 2. 13. Secondly that he hath no pleasure in the death of a sinner but rather that he should repent and liue Ezek. 18. 23. 22. which he confirmeth to vs by an oath Chap. 33. 11. Thirdly that hee will pardon euery true penitent for so hath hee promised Ezek. 18. 27. 28. and this must they know that not sinne but the not repenting of sinne damneth man for if wee repent and belieue wee shall bee saued Fourthly that God in Christ Iesus is well pleased Matth. 3. 17. who is our Aduocate with the Father who is our Propitiation for our sinnes 1. Ioh. 2. 1. 2. Fifthly that hee is become all in all for to pacifie Gods wrath and to procure his fauour for vs 1. Cor. 1. 30. 2. Cor. 5. 21. Heb. 9. 12. and 10. 14. Rom. 8. 1. 33. 34. Sixthly that he inuiteth vs louingly to come to him promiseth refreshment Mat. 11. 28. with these adde a holy and reuerent vse of the Sacrament for the exercise and strengthening of faith in Christ offered to them therein applyed and receiued particularly greatly furthering to the comfort of Conscience and to preuent despaire And thus much now at length touching the euill Conscience still and stirring with all the differences of them both now followeth the good Conscience CHAP. 39. Of the good Conscience in generall OF a good Conscience the Apostle maketh mention very often in diuers places as in Act. 23. 1. and 24. 16. 1. Tim. 1. 5. and Heb. 13. 18. A good Conscience is that which performeth it offices rightly for the comfort of man The goodnesse of it stands in seeing aright in acquainting a man truly with himselfe in well directing of him in witnessing with and so rightly excusing and acquiting him This is the conscience which Saint Paul speaks of without offence that is which hath no stop or impediment to hinder it from excusing Act. 24. 16. This Saint Paul knew he had in this he liued and this he endeuored to keep for hee desired to liue honestly Heb. 13. 18. This was it that made him reioyce 2. Cor. 1. 12. to be without feare and to speake boldly to the faces of Gods Enemies Act. 23. 1. not to be daunted before the mighty in a good cause no more then Paul was Act. 24. 10. 16. nor Peter with other Apostles Act. 5. 29. nor Luther when he entred into Wormes not caring if all the tiles there had been Diuels This good Conscience bare vp Iob against all his friends ouer vncharitable censure of him in so great affliction This vpheld Dauid in all his distresses and Sauls persecuting of him and slanders raised vpon him by his Courtiers This made Saint Paul to 2. Cor. 6. 8. passe through honour and dishonour good report and bad This good Conscience may bee said to bee threefold the naturall morall and regenerate CHAP. 40. Of the naturall good Conscience BY the naturall good Conscience I meane that which was in man by Creation in Adam before the fall The excellency hereof stood in these things First in bearing Adam witnesse that he was good holy innocent righteous and therfore happy and blessed Secondly in bearing sway and rule in him so as hee was euery way obedient to Gods will Thirdly in comforting him in Gods presence with ioy without terrour or dread of diuine maiestie This was the goodnesse of his Conscience then while he abode in his innocencie harmelesse and without sinne And this shall be the goodnesse of it when we attaine to perfection in glory The causes hereof were First the perfection of Adams knowledg who knew exactly Gods will and all and euery duty on his part to be performed to God to man and to himselfe Secondly the perfection of his memorie euer constantly and firmely retaining those duties for obseruing of them Thirdly the perfect freedome of the will free from all peruersenesse and rebellion and inclined to all goodnesse readily obeying the rule of reason and dictate of Conscience Fourthly The hearts vprightnesse with all purity and sincerity Lastly the affections orderly setled and free from sensuality inconstancie disorder and excesse Vnruly passions bare then no sway But now since the fall this naturall Conscience hath lost it soueraigntie in the grosse vulgars as well Christian as heathen who haue onely some common principles but rudely apprehended on which sometime their Conscience workes otherwise for the most part they are led but by sense or experience or examples doing as they see others to doe and are little better then brute beasts through their sottish ignorance sauage qualities vnruly passions and beastly sensualitie doing many things against cōmon reason and the light of nature it selfe if they would but attend vnto it For want whereof they feele in a manner no worke of Conscience at all so farre haue innumerable Pagans and a numberlesse number of the ruder sort liuing among Christians and vnder that name most vnworthily degenerated from the goodnesse of the naturall Conscience which was in Adam The losse whereof is to bee bewailed we are to labour for to repaire it and to desire the perfection thereof in Heauen CHAP. 41. Of the morall good Conscience THe morall good Conscience is that which is exercised in and about matters onely of right and wrong and common ciuill honestie This Conscience is in two sorts of some out of the Church and of others within the Church Section 1. Of those out of the Church THere are many out of the Church which haue had and yet haue this morall Conscience Ancient Heathen Philosophers and many now among the Turks and Persians and other ciuilized Nations How farre these may go with this their morall conscience commendably it may appeare by these things First by some writing of morall vertues ethicks and politicks excellent well Secondly by many golden sentences dispersed here and there in their works Thirdly by wholsome lawes enacted and established among them Fourthly By praise worthy examples left recorded to all posterities some for iustice some for temperance and chastitie some for prudence some for fortitude and magnanimitie and so others for humility patience charity and the like of which histories are full Section 2. Of their helps hereto THis their morall Conscience is gotten First by ciuil education and by being trained vp in good manners Secondly by humaine sciences and good literature as ethicks Oeconomicks and Politicks Thirdly by the common naturall notions of right and wrong which by education and instruction they doe improue and make better vse of then others can Fourthly by some acquaintance sometime with practicall principles of supernaturall truths by getting some light from Gods booke through acquaintance with some of the Church Thus of those out of the Church Section 3. Of those in the Church THere are not a few which liue in the bosom of the Church and yet haue no more but
God requireth truth in the inward parts And the want of this vpright Conscience is the cause of all fraud cousenages and villanies committed any where in all the world The meanes to get it is consideration of Gods all-seeing eye and the word for the rule and warrant in all our actions Now the same that begets it keepes it making a Paul to haue his conuersation in all simplicity and godly sincerity with cheerefulnesse CHAP. 50. Of the pure Conscience THis is the Conscience which euer accompanieth vprightnesse for he Iob. 8. 6. that hath the one hath also the other he that is pure is vpright Of this pure Conscience the Apostle maketh mention 1. Tim. 3. 9. 2. Tim. 1. 3. This is the conscience that cannot endure defilement Section 1. In whom it is and how attained THis is the Conscience of such as be sanctified by Gods spirit for the 1. Pet. 1. 22. Spirit purifieth the soule And faith purgeth the Act. 15. 9. heart and conscience taking hold of Christ by Heb. 9. 14. whose bloud the Conscience is purged from dead workes Moreouer it becommeth pure by the puritie of the mind the minds 2. Pet. 3. 1. of the regenerate are pure and therefore so is their Conscience for vpon the defilement of the mind the Conscience saith the Apostle Tit. 1. 15. is defiled Lastly it is pure by the wisdome giuen Iam. 3. 17 of God from aboue for it being pure and the light of the Conscience it must also be pure Section 2. Of the effects hereof THis sanctified purged and pure Conscience worketh first a detestation of all vncleanenesse for it looketh to the rule with a pure mind and the purity of wisdome from aboue 2. Cor. 7. 1. Iam. 1. 27. which rule forbids all filthinesse of the flesh and spirit all defilements and Isai 30. 22. spots of the world and all Iude vers 23. fleshly seruice impurity in Religion And therefore Conscience auoideth all such filth and vncleanenesse whatsoeuer Secondly it stirres vp a man to purity as the Rule commands it and religion tieth vnto it Hence is it Tit. 1. 15. Psal 18. 26. Prou. 15. 26. that from this pure Conscience men regenerate are called Pure and because this puritie of it causeth them to flie all impurities in Religion and in conuersation which other of defiled minds and Consciences make no matter of they are reproached with the ignominious name of Puritans the name of old Hereticks called Catharists and Nouatians whose heresie these so nick-named are farre from Section 3. Of the signes of this pure Conscience NOw lest any bee deceiued by presuming of this pure Conscience as if they had it which haue it not the word of God giueth vs euidence hereof to know where it is First it holdeth the mistery of 1. Tim. 3. 9 and. 1. 5. faith for this is kept in a pure conscience Secondly it is accompanied with a Heb. 9. 14. pure heart Thirdly hee 2. Tim. 1. 3. that hath it serues God purely following the steps of holy forefathers Fourthly and lastly it is shewed by a pure life for this must needs come from thence because if the word be pure the rule of it Religion pure the Gospel pure the heart pure the mind Heb. 13. 18. pure Conscience pure then must needs the life be Prou. 21. 8. pure in liuing honestly in working righteousnesse Phil. 1. 10. and walking without giuing offence Section 4. How to keepe it pure WHen the Conscience becommeth pure it is to be kept pure which is by auoiding that which may defile it which is sinne for it is called filthinesse and Christ telleth Iam. 1. 21. Mat. 15. 18. 19. vs that it defileth the man We must labour for Gods spirit faith purity of mind and for the wisdome which is from aboue which maketh Conscience pure and will so keep it CHAP. 50. Of the iustifying Conscience THe last difference of the regenerate Conscience is the Conscience iustifying This witnesseth our righteousnesse before God euen that which the law requireth and this it doth not by the law but by the Gospell in all those in whom it is the power of God to saluation and are iustified by faith in Christ Section 1. How the Conscience comes to iustifie Q. HEre it may be asked how the Conscience by the Gospell doth so iustifie a man Answ First The Gospell commandeth to beleeue in Christ Iesus 1. Ioh. 3. 23. Secondly it teacheth first to reiect righteousnesse of workes by the law in our owne persons Rom. 3. 20. Phil. 3. 9. the Gospell is vtterly against this Secondly it teacheth and reuealeth not an other righteousnesâ—â— but an other way to attaine it which is not by works but by faith in Christ for the Gospell Rom. 10. 30. 31. 32. and 3. 28. 2. Cor. 5. 21. Rom. 4. 23. 24. hath made known that the righteousnesse of the law is in Christ and that such as beleeue in him haue it imputed to them and so become they righteous before God Thirdly what the Gospell commandeth and teacheth that it maketh Eph. 1. 13. good through the effectualnesse of the Spirit and so bindeth Conscience to beleeue and obey the same If any professing the Gospell feele not this binding power it is for that they remaine ignorant of it or that their knowledge is not sanctified to them or for that it is not pressed home to the Conscience Section 2. In what the iustifying Conscience doth stand and how it differs from a iustifying faith Q. HEre it may be demanded wherein is this iustification of Conscience Answ It stands in the witnessing of our faith in foure things First that we beleeue what Christ Iesus is in himself as the Eunuch did Act. 8. 37. Secondly that we beleeue what he 1. Cor. 1. 30 was made for vs that beleeue in him euen our wisdome righteousnesse sanctification and redemption Rom. 10. 4. 30. and 3. 26. the end of the law for righteousnesse to all that beleeue and our iustifier Thirdly that we doe beleeue to be iustified by him and onely stand iust by his righteousnesse imputed Gal. 2. 16. without the workes of the Law Fourthly that we beleeue in thus beleeuing that God for his Son Rom. 4. 3. 5. 23. 24. 2. Cor. 5. 21. Iesus Christs sake will yea and doth account vs righteous before him All these acts of faith it doth 1. Ioh. 5. 10 witnesse for vs vnto God and this is the witnesse within vs. Some may say we haue often heard of a iustifying faith but not so of a iustifying Conscience and therfore desire to know the difference of them Answ Iustifying faith is the instrumentall meanes by which we apply Christ to vs for our iustification Iustifying Conscience is the witnessing of those forenamed acts of faith for vs vnto God Faith is as one receiuing money and paying it to his credit our to acquit him