A DISCOVRSE OF Conscience Wherein is set downe the nature properties and differences thereof as also the way to Get and keepe good Conscience Printed by Iohn Legate Printer to the Vniversitie of Cambridge 1596 The contents Cap. 1. What conscience is 2. The actions or duties of conscience Where this point is handled How any thing is said to binde conscience 3. The kinds and differences of conscience Where is handled Libertie of conscience and the question disputed whether a man may in conscience be vnfallibly certen of his saluation 4. Mans dutie touching his conscience which is to get and to keepe it ⧠TO THE RIGHT HONOURABLE SIR VVILLIAM PIRIAM Knight Lord chiefe Baron of her Maiesties Exchequer Grace and peace RIght Honourable it can not be vnknovvne to your selfe or to any man of a daies experience that it is thought a small matter to commit a sinne or to lie in sinns against a mans ovvne conscience For many vvhen they are told of their dutie in this point replie and say What tell you me of conscience Conscience was hanged long agoe But vnles they take better heed and preuent the danger by repentance Hanged-conscience vvill revive and become both gibbet and hangman to them either in this life or the life to come For Conscience is appointed of God to declare and put in execution his iust iudgement against sinners and as God cannot possibly be ouercome of man so neither can the iudgement of conscience being the iudgement of God be wholly extinguished Indeed Satan for his part goes about by al means he can to benumme the conscience but all is nothing For as the sicke man vvhen he seemes to sleepe and take his rest is invvardly full of troubles so the benummed and drousie conscience wants not his secret pangs and terrours and wheÌ„ it shal be roused by the iudgement of God it waxeth cruell and fierce like a wild beast Again wheÌ„ a man sinnes against his conscience as much as in him lieth he plungeth him selfe into the gulfe of desperation for euery wound of the conscience though the smart of it be little felt is a deadly wound and he that goes on to sinne against his conscience stabbes and vvounds it often in the same place and all renewed wounds as we know are hardly or neuer cured Thirdly he that lieth in sinnes against his conscience cannot call vpon the name of God for guiltie conscience makes a man flie froÌ„ God And Christ saith God heareth not sinners vnderstanding by sinners such as goe on in their owne waies against conscience and what can be more dolefull then to be barred of the invocation of Gods name Lastly such persons after the last iudgement shall haue not onely their bodies in torment but the vvâ—… in the soule and conscience shall neuer 〈◊〉 and what will it profit a man to gain the whole world by doing things against his owne conscience and loose his owne soule Now that men 〈◊〉 this manner carelesse touching conscience may see their follie and the great danger thereof and come to amendment I haue penned this small treatise and according to the auncient and laudable custome as also according to my long intended purpose I now dedicate and present the same to your Lordship The reasons vvhich haue imboldeâ—ed me to this enterprise all by respects excluded are these Generall doctrine in points of religion is darke and obscure and very hardly practised vvithout the the light of particular examples and therefore the doctrine of conscience by due right pertaines to a man of conscience such an one as your Lordship is who others of like place not excepted haue obtained this mercy at Gods hand to keepe faith and good conscience Againe considering that iustice and conscience haue alwaies bin friends I am induced to thinke that your Lordship beeing publickly set apart for the execution and maintenance of civill iustice will approoue and accept a Treatise propounding rules and precepts of conscience Thus therefore craving pardon for my boldnes and hoping of your Lordships good acceptance I commend you to God and to the word of his grace 1596. Iune 14. Your Lordships to command W. Perkins OF CONSCIENCE CAP. I. What conscience is COnscience is a part of the vnderstanding in all reasonable creatures determining of their particular actions either with them or against them I say conscience is a part of the vnderstanding and I shew it thus God in framing of the soule placed in it two principall faculties Vnderstanding and Will. Vnderstanding is that facultie in the soale whereby we vse reason and it is the more principall part seruing to rule and order the whole man and therefore it is placed in the soule to be as the wagginer in the waggin The Will is an other facultie whereby we doe will or nill any thing that is choose or refuse it With the will is ioyned sundrie affections as ioy sorrow loue haâ—â—ed c. whereby we imbrace or eschew that which is good or euill Now conscience is not placed in the affections nor will but in the vnderstanding because the actions thereof stand in the vse of reason Vnderstanding againe hath two parts The first is that which stands in the view and contemplation of truth and falshood and goes no further The second is that which stands in the view and consideration of euery particular action to search whether it be good or badde The first is called the Theorical the second the practical vnderstanding And vnder this latter is conscience to be comprehended because his propertie is to iudge of the goodnes or badnes of things or actions done Againe I say that conscience is a part of the minde or vnderstanding to shewe that conscience is not a bare knowledge or iudgement of the vnderstanding as men commonly write but a naturall power facultie or created qualitie from whence knowledge and iudgement proceede as effects This the Scriptures confirme in that they ascribe sundrie workes and actions to conscience as accusing excusing comforting terrifying Which actions could not thence proceede if conscience were no more but an action or act of the minde Indeede I graunt it may be taken for a certen actuall knowledge which is the effect thereof but to speake properly this knowledge must proceede of a power in the soule the propertie whereof is to take the principles and conclusions of the minde and applie theÌ„ by applying either to accuse or excuse This is the ground of all and this I take to be conscience If it be obtected that conscience cannot be a naturall power because it may be lost I answer if conscience be lost it is onely in respect of the vse thereof as reason is lost in the drunken man and not otherwise I adde that the proper subiects of conscience are reasonable creatures that is men and angels Hereby conscience is excluded first of all from 〈◊〉 beasts for though they haue life sense in many things some shadows of
of the Romane Emperours Secondly this lawe serues directly to maintaine obedience to the sint commandement and the consideration upon which the law was made is so weighty that without it a common-wealth can not stand The murderers bloode must be shedde saieth the Lorde Numb 35. v. 33 34. because the whole lande is defiled with blood and remaineth vnâ—…d till his blood be shed Againe it was a iudiciall law among the Iewes that the adulterer adulteresse should die the death now let the question be whether this law concerne other â—…ns as being deriued from the common law of nature and it seemes to be so For first wise men by the light of reason and naturall conscience haue iudged this punishment equall and iust Iudah before this Iudiciall law was giuen by Moses appointed Tamar his daughter in law to be â—…rnt to death for playing the whore Nabuchadnezzar burnt Echaâ— and Zedechias because they committed adultery with their neighbours wiues By Dracoes law among the Grecians this sinne was death and also by the law of the Romanes Againe this law seemes directly to maintaine necessary obedience to the seuenth commandement and the considerations upon which this law was giuen are perpetual serue to vphold the common wealth Lev. 20. 22. Yee saith the Lord shall keep all mine or dinances my iudgements the law of adultery being oâ—â— of them Now marke the reasons 1. 〈◊〉 the land 〈◊〉 you out 2. For the same sunnes I have ab borred the nations The ceâ—…oniall law is that which prescribes rites orders in the outward worship of God It must be coÌ„sidered in three times The first is time before the comming 〈◊〉 death of Christ the second the time of publishing the 〈◊〉 by the Apostles the third the time after the publishing of the Gospell In the first it did bind the consciences of the Iewes the obedience of it was the true worship of God But it did not thâ—â— bind the consciences of the Gentils for it was the partition wall betwene them and 〈◊〉 â—…es And it did continue to bind the 〈◊〉 â—â—ll the very death and ascension of Câ—… For 〈◊〉 the hand writing of ordinances 〈◊〉 was against vs was nailed on the crosse 〈◊〉 cancelled And when Christ saith that the 〈◊〉 and the 〈◊〉 indured till â—ohn Luk. 〈◊〉 〈◊〉 〈◊〉 meaning is not that the ceremoniall law ended then but that things foretold by the prophets and obâ—…ly prefigured by the 〈◊〉 law began then more plainly to be preached and made manifest The second time was from the ascension of Christ till about the time of the destruction of the Temple and city in which ceremonies ceased to bind conscience and remained indifferent Hereupon Paul circumcised Timothy the Apostles after Christs ascension as occasion was offered were present in the â—emple Act. 3. 1 And the councill of Hierusalem tendering the weakenesse of some beleeuers decreed that the Church for a time should abstaine froÌ„ strangled blood And there was good reason of this because the Church of the Iewes was not yet sufficiently conuicted that an end was put to the ceremoniall law by the death of Christ. In the third time which was after the publishing of the Gospell ceremonies of the Iewes Church became unlawfull and so shall continue to the worlds end By this it appeares what a monstrous and miserable religion the Church of Rome teacheth and maintaines which standes wholy in ceremonies partly heat heathenish and partly Iewish As for the Gospel I take it for that part of the word of God which promiseth righteousnesse and life euerlasting to all that beleeue in Christ and withall commandeth this faith That we may the better know how the gospell binds conscience two points must be considered one touching the persons bound the other touching the manner of binding Persons are of two sorts some be called some be uncalled Persons called are all such to whom God in mercy hath offered the meanes of saluation and hath reuealed the doctrine of the gospell in some measure more or lesse by meanes either ordinary or extraordinary All such I thinke are straightly bounde in conscience to beleeue and obey the Gospell For that word of God whereby men shall be iudged in the day of iudgement must first of all binde their consciences in this life considering absolution and condemnation is according to that which is done in this life but by the Gospell all men that haue beene called shall be iudged as Paul saith Roman 2. 16. God shall iudge the secrets of men by Iesus Christ according to my Gospell And our Sauiour Christ saieth Hee that beleeveth hath life everlasting hee vvhich beleeveth not is alreadie condemned It remaines therfore that the gospell binds the consciences of such men in this life By this wee are all put in minde not to content our selues with this that wee haue a liking to the Gospell and doe beleeue it to be true though many protestants in those our dayes thinke it sufficient â—oth in life and death if they holde that they are to be saved by faith alone in Christ without the merite of mans workes but wee must goe yet further and enter into a practise of the doctrine of the Gospell as well as of the precepts of the morall lawe knowing that the gospell doeth as well binde conscience as the lawe and if it be not obeyed will as well condemne Men vncalled are such as neuer hearde of Christ by reason the gospell was neuer reuealed unto them nor means of reuelatioÌ„ offered That there haue bene such in former ages I make it manifest thus The worlde since the creation may be distinguished into foure ages The first from the creation to the floode the second from the flood to the giuing of the Lawe the third from the giuing of the law to the death of Christ the fourth from the death of Christ to the last iudgement Now in the three former ages there was a distinction of the world into two soâ—â—es of men whereof one was a people of God the other â—o-people In the first age in the families of Seth Noe c. were the sonnes of God in all other families the sonnes of men Genes 6. 2. In the second age were the sonnes of the flesh and the sonnes of the promise Roman 9. 7. In the thirde Iewes and Gâ—… the Iewes being the Church of God all nations bâ—… no church But 〈◊〉 the last age this distinction was taken aâ—… the Apostles had a coÌ„mission giuen them that was neuer giuen before to any namely to goe teach not only the Iewes but all nations Now this distinction arose of this that the gospell was not revealed to the worlde before the coâ—…ing of Christ as the scriptures wiâ—â—es The Prophet Esaâ— saith 52. 14. that kings sâ—… 〈◊〉 their 〈◊〉 〈◊〉 at Christ because that which â—ad not bâ—…ld 〈◊〉 they shal see that which they â—â—d 〈◊〉 〈◊〉 〈…〉 l they vnderstaÌ„d And
makes many in these daies to doe the like as appeareth by the declarations of such as haue bene presented when they were about to hang or drowne them selues or to cutt their owne throats The last is a perturbation or disquieâ—â—es of the whole man wherby all the powers faculties of the whole man are forth of order Isa. 57. 20. The wicked are like the raging of the sea that 〈◊〉 test vvhose vvaters cast vp â—…ire and â—…rt Thus much of the two first actions of conscience which are to accuse and condemne the sâ—cond followeth to excuse and absolue To excuse is an action of the conscience giuing iudgement that the thing is well done To absolue is an action of the conscience giuing iudgement that a man is free or cleare froÌ„ fault and so from punishment From these two actions arise some special affections I. boldâ—es and confidence Prov. 28. 1. The righteous are bold as a lyon II. ioy and reioycing 2. Cor. 1. 12. Our reioycing is the testiâ—…nie of my conscience that in all simplicitie and godly pureâ—es I haue had my conuer sation in the world Hence it is said that a good conscience is a continuall feast Hitheâ—to I haue spoken how conscience giues iudgement of things done and past now followeth her iudgement of things to be done Conscience giues iudgement of things to come by foretelling and as it were saying inwardly in the heart that the thing may be well done or ill done Of this kinde of iudgement euery man may haue experience in him selfe when he is about to enterprise any busines either good or badde By this we may see the goodnes of God to all men If a man beeing to make an vnknowne iourney should finde one that would goe with him and shew him the way with al the turnings thereof he could not but take it for a great point of curtosie Wee are pilgrimes in this world our life is our iourney God also hath appointed our conscience to be our companion and guide to shew vs what course we may take and what we may not And here it must be noted that in all things to be done conscience is of great force beares a great stroke For This is the beginning of a good vvorke that the conscience first of all give her iudgement truely that the thing may be done and is acceptable to God Rom. 14. 23. Whatsoeuer is not of faith that is whatsoeuer is not done of a settled perswasion in iudgement and conscience out of Gods word howsoeuer men iudge of it is sinne Againe God regardes not the outward pompe of the action or the doer but obedience and especially the obedience of the heart therefore vnlesse the conscience first of all approoue the thing to be good and agreeable to Gods will it can be nothing else but a sinne And he that shall doe a thing because it is good in his owne eyes not knowing that God doeth allow of it preferres him-selfe before God and disobaies him as the seruant that in his masters house will not doe his masters will but his owne will From this former rule arise three other the first What soeuer is done vvith a doubting conseâ—â—â—e is a sâ—…e For example some beleeuers in the Primitive Church held that still after the ascensâ—on of Christ there remained a difference betweene meate and meate and therefore it was a scruple to them to eate of sundrie kinde of meates â—ow put the case by example they are drawne on to eate swines flesh or some other thing which they thinke is forbidden and there 〈◊〉 no question but in so doing they haue sinned as Paul prooueth Rom. 14. v. 14. I knovv and 〈◊〉 persvvaded through the Lord Iesus that there is nothing vncleane of it selfe but vnto him that iudgeth any thing vncleane it is vncleane and v. 23. He that doubteth is condemned if he eate because he eateth not of faith The second What soeuer thing is done vvith an erroneous conscience is a sinne For example in the primitiue Church diuers of the Gentiles helde this errour that fornication was a thing indifferent and therfore â—onscience told them that they might doe iâ— and yet neuerthelesse fornication in them was a sinneâ— becausâ— conscience erred in her iudgement And euill râ—maines euill though conscience â—â—y the contrarie a thousand times The third What soeuer is done against conscience though it erre be deceiued it sinne in the dâ—er Example An Anabaptist holding it vtterly vnlawfull to sweare is brought before a magistrate and vrged either through feare or so 〈◊〉 cause takes an oath that against his oâ—ne conscience now the question is whether he hath sinned or no. Ans. He hath indeed sinned not so much because he hath taken an oath for that is the ordinance of God but because he hath taken an oath in a bad manner that is against his conscience and therefore not in faith Thus it is manifest that consciâ—nce beares a great stroke in all things that are to be saide or done And hereby we are aduertised of many things First if a thing done without good direction of coÌ„science be a sinne then much more that which is done without direction of Gods word is a flatte sinne for without direction of Gods word conscience can giue no good direction And if God will holde that for a sinne which is done without direction of his word then no doubt Gods word ministers sufficient direction for all actions whatsoeuer so as if a man be to put but a bit of bread in his mouth it can so farre forth direct him that in doiâ—g of it he shall be able to please God If this were â—ot true mans ease were most miserable For then we should sinne in manifold actions and that without remedie And here by the Word I meane nothing but the Scriptures of the olde and new Testament which containe in themselues sufficient direction for all â—ctions As for the law of nature though it afâ—oard in deede some direction yet is it corrupt imperfect vncerten and whatsoeuer is right and good therin is contained in the writteÌ„ word of God And as for the best vnwritteÌ„ traditions let al the Papists in the world answer if they caÌ„ how I may in coÌ„science be perswaded that they are the word of God If they say that the auncient fathers of the primitive Church auouch in their writings that they are Apostolicall traditions I answer againe how 〈◊〉 I know and be certen in conscience that the fathers subiect to errour in saying so haue not erred Againe we learne hence that a good intention is not sufficient to make a good worke vnlesse withall conscience can giue iudgement that God doth approoue the action This shewes the ignorance of our people that when 〈◊〉 〈◊〉 their dealings they runne vpon a good meaning then alwaies they thinke they doe well and please God Thirdly hence it appeares that all thingâ— deuised by man for the worship of God â—re fiarre sinnes
because conscience 〈◊〉 not say of them that they please God Esa. 29. 13. Mark 7. v. 7. Lastly wee learne here that igâ—orâ—nce of Gods will and word is a daungerous thing and makes the life of man to abound yea to flowe with a sea of offences against God Men commonly thinke that if they keepe themselues froÌ„ petiurie blasphemie murder theft whordome all is well with them but the truth is that so long as they liue in ignorance they want right and true direction of conscience out of Gods word and therfore there best actions are sinnes euen their eating and drinking their sleeping and waking their buying and selling their speach and silence yea their praying and seruing of God For they doe these actions either of custome or example or necessitie as beasts doe and not of faith because they know not Gods will touching things to be done or left vndone The consideration of this point should make euery man most carefull to seeke for knowledge of Gods word and daily to increase in it that he may in all his affaires haue Gods lawes to be the men of his counsell Psal. 119. 24. that 〈◊〉 may giue heede to them as to a light shining in a â—â—rke place 〈◊〉 Pet. 1. 19. that he may say with Pâ—â—er when Christ commanded him to lanch forth into the deepe and to cast forth his net Lord â—ve hâ—â—e ben allâ—ight ana haue catched nothing yet in thy word vvill I let dâ—vvne my â—â—t Luk 5. 5. CAP. III. Of the kindes of conscience and of conscience regenerate COnscience is either good or badde Good conscience is that which rightly according to Gods worde excuseth and comforteth For the excellence goodnes and dignitie of conscience standes not in accusing but in excusing And by doing any sinne whatsoeuer to giue an occasion to the conscience to â—…use or condemne is to wound it and to offend in Thus Paul saith that the Corinthians â—…ded the consciences of their 〈◊〉 〈◊〉 whâ—… they vsed their libertie as an â—ccasian of offence to them 1. Cor. 8. 9. 〈◊〉 Agaiâ—… he calleth a good conscience a conscience without offence that iâ— which hath no stoppe o◠〈◊〉 to hinder it from excusing Act. 24. 16. Good conscience is either good by 〈◊〉 or by regeneration Good by creation was the conscience of Adam which in the estate of innocencie did onely excuse could not accuâ—â— him for any thing though it may be an 〈◊〉 to accuse was not wanting 〈◊〉 afterward an occasion should be offered And hence we haue further direction to consider what a good conscience is namely such an one as by the order set downe in the creation exâ—…th onely without accuâ—… 〈◊〉 cuse is a defect in the 〈◊〉 following â—…ter the first creation Fee naâ—â—rally there is an agreement and harmony betweene the parts and the whole but if the conscience should naturally accuse there should be adâ—ssent and disagrâ—â—ment and diuision betweene the conscience and the man himselfe Regenerate conscience is that which bâ—eing corrupt by nature is renewed and purged by faith in the blood of Christ. For to the regenerating of the conscience there is required a conversion or chaunge because by 〈◊〉 all mens consciences since the fall are euill and none are good but by grace The instrument â—…ing to make this chaunge is faith Act. 15. 9. Faith purifieth the heart The mâ—…orious cause is the blood of Christ Hebr. 9. 14. How much more shal the blood of Christ c. purge your conscience froÌ„ dead works to sâ—rue the liuing God The propertie of regenerate conscience is twofold Christian 〈◊〉 Câ—ttentiâ— of saluation Because both these haue their place not in the outward man but in the 〈◊〉 and conscience Châ—istian libeâ—… 〈◊〉 spirituall and holy freedome purchased by Christ. I say it is spiâ—… first to put a difference bâ—…ne it and civill libertie which standes in outward and bodily freedomes and priuiledges secondly to confute the Iewes that looke for earthly libertie by Christ and the Anabaptists who imagine a freedome from all authoritie of magistrates in the kingdome of Christ. Againe I say it is an holy freedome to confute the 〈◊〉 who thinke that by the death of Christ they haue libertie to liue as they list Lastly I say that it is purchased by Christ to shew the author thereof Gal. 5. 1. Standfast iâ— the libertie vvhere with Christ hath made you free And to confute the Papists whose doctrine in effect is thus much that this libertie is prâ—…red indeede by Christ but is continued partly by Christ and partly by the man himselfe Christian libertie hath three parts The first is a freedome from the iustification of the morall lawe For he that is a member of Christ is not bound in conscience to bring the perfect righteousnes of the law in his owne person for his iustification before God Gal. 5. 1. with v. 3. Hence it followeth that he that is a Christian is likewise freed from the curse and condemnation of the law Rom. 8. 1. There is no condemnation to them that are in Christ. Gal. 3. 13. Christ hath redeemed vs from the curse of the law when he was made a curse for vs. By this first part of Christian libertie it appeares that there cannot be any iustification of a sinner by workes of grace before God For he that will be iustified but by one worke is debter to the vvhole lavv Gal. 3. 3. but no man that is a member of Christ is debter to the whole law for his libertie is to be free in that point therefore no man is iustified so much as by one worke The second part is freedome from the rigour of the law which exacteth perfect obedience and condemneth all imperfection Rom. 6. 14. Sinne hath no more dominion ouer yoâ— for ye are not vnder the law but vnder grace 1. Ioh. 5. 3. This is the loue of God that ye keepe his commandements and his commandements are not grieuous Hence it followeth that God will accept of our imperfect obedience if it be sincere yea he accepts the will desire and indeauour to obay for obedience it selfe Malach. 3. 17. And I vvill spare them as a man spareth his owne sonne that serueth him The third part is that the conscience is freed from the bond of the ceremoniall law Gal. 3. 25. But after that faith is come we are no more vnder a schoolemaster Eph. 2. 15. And hath broken the stoppe of the partition wall in abrogating through his flesh the lavv of commaundements vvhich standeth in ordinances Coloss. 2. 14. And hath put out the hand vvriting of ordinances vvhich vvas against vs. v. 16. Let no man therefore condemne you in meate and drinke or in respect of an holy day or of the new moone c. Hence it followeth that all Christians may freely without scruple of coÌ„science vse all things indifferent so be it the manner of vsing them be good And first when I say that all may
of the reward of their perseverance yet they are founde to be vncerten of the perseverance it selfe for vvhat man can knovve that hee shall persevere in the practise and increase of righteousnesse vnto the end except he be assured of it by some revelation IV. Some places must be understoode of experimentall certenty when the euent is accomplished Hieronym booke 2. against Pelagians Callâ—o man blessed before his eâ—de for as long as vvee live here vve are in the fight and as long as vvee are in the fight vve haâ—â— no 〈◊〉 victory V. Some places speakes of the uncertenty of other mens salâ—â—â—tion which we grant The authour of the booke de vâ—◠〈◊〉 Gâ—… 〈◊〉 clast saith we caâ— prâ—…ce of 〈◊〉 〈◊〉 before his end that hee shall be in the glory of the 〈◊〉 August lib. 〈◊〉 Per sever c. 13. Men are not vvâ—… any 〈◊〉 asseveration to 〈◊〉 that 〈◊〉 〈◊〉 〈◊〉 this calling VI. Some speake of that 〈◊〉 which comes by reuelation without the worde Greg. lib. 6. 〈◊〉 2â— 10 Gregoria Whereas you adde in your epistles that you will be earnest with me till I write that it hath bene made knowen unto me that your sâ—â—nes are forgiven you haue required a hard and unprofitable thing Harde because I am unvvorthy to vvhome a revelation should be made Vnprofitable because you must not be made secure touching your sinnes vnlesse it be in the last day of your life for then you should not be able to bewaile the same sinnes VII Some places denie unto man that certentie which is proper to God which is to discerne in himselfe all things to come plainly as they shal come to passe without helpe of testimonies and outward signes Bernard serm 1. de Septuages Who can say I am of the elect I am of the predestinate to life certenly we haue none as yet but the affiance of our hope comforteth vs. Conferre these wordes with those that follow For this cause certaine signes and manifest tokens of salvation are given that it may be a thing out of doubt that he is in the number of the elect in vvhome these signes are Thus I haue in some part made manifest that an unfallible certenty of pardon of sinne and life euerlasting is the property of euery renued conscience Now therefore I will proceede further to consider how this certenty is caused and imprinted in the conscience The principall agent and beginner thereof is the Holy ghost in lightning the minde and conscience with spirituall and diuine light and the instrument in this action is the ministery of the gospell wherby the worde of life is applyed in the name of God to the person of euery hearer And this certentie is by little and little conceiued in a forme of reasoning or practicall syllogisme framed in the mind by the holy ghost on this manner Euery one that beleeues is the child of God But I â—â—e beleeve Therefore I am the child of God The proposition is made by the minister of the worde in the publike congregation and it is nothing else but the promise of eternall life applyed to the particular hearer The second part or the assumption is the voice of conscience regenerate or the voice of Gods spirite in the same Now Papistes write and auouch that the assumption is false but the reasons which they use to prooue the same are of small moment First they alledge that many are deceiued in their perswasions thinking they haue that which they haue not I answere againe that many doe falsely presume of Gods mercy and imagine they haue that faith which they haue not and in all such the assumption is false yet in all them that are chosen to saluation and truely called it is vnfallibly true For such as haue receiued the gift of true faith haue also another gift of discerning whereby they see and know their owne faith It is further obiected that Ieremy saieth 17. 9. The heart is deceitfull and vvicked above all things vvho can knovve it But the intent of this place is onely to shew that no man can search his heart to the very bottome to see all and euery want infirmitie and wicked inclination that is therein For originall sinne wherewith the heart of man is tainted is a pronenesse or disposition to all the sinnes that are or may be And though men can not discerue all their sinnes yet many of them are certenly knowen why may not then many of the graces of God be certenly known specially those which be of the principall as faith sanctification repentance Againe it is alledged that Peter beleeued that he was able to lay downe his life for Christs sake and yet indeede was not as the euent declared for when the time came he denyed Christ. Ansvv. Peter at this time was but weake in faith and hee was much carried away with a confidence of his owne strength which made him speake these wordes of presumption and though he failed in this one particular action yet failed hee not in the principall that is in the perswasion of the pardon of his owne sinnes and of life euerlasting In a word it is certen that many perswade them-selues of Gods mercy and yet are deceiued neuerthelesse all such as doe truly beleeue are not deceiued The holy ghost making them to see that in themselues which by nature they can not discerne as Paul signified when he said I speake the truth I lie not my conscience bearing me witnesse by the Holy Ghost Rom. 9. v. 1. Againe the same testimony is giuen otherwise thus Euery childe of God hath the pardon of his sinnes saith Gods word But I am Gods child and therefore have the pardon of my sinnes saith the renewed conscience by the direction of Gods spirit Rom. 8. 16. Gal. 4. 6. After that this testimony is once begun it is confirmed by the same meanes as also by prayer and the sacraments Now it may be demanded how a bodily element as bread wine water should be able to confirme a perswasion of our adoption that is in the conscience Ansvv. The element in the sacrament is an outwarde seale or instrument to confirme faith not as a medicine restores and confirmes health whether we thinke on it or not whether we sleepe or wake and that by his owne inherent vertue but by reasoning in syllogisme made by the good conscience the 〈◊〉 thereof beeing the outwarde signe in the sacrament By means of which syllogisme the Holy Ghost mooues and stirres the mind yea cherisheth and increaseth faith on this manner Hee which vseth the elements aright shall receive the promises But I do or I haue used the elements aright Therefore I shall receive the promises Whereas presumption and the illusion of Satan will as well tell a man that he is the childe of God as the true testimony of regenerate conscience the way to put difference betwene them is this I. Presumption is naturall and from the very wombe but this testimony of conscience
damnation Dauid saith The wicked man that is euery man naturally blesseth himselfe Psal. 10. 3. he maketh a league with hell and death Isai. 28. v. 15. This appeareth also by experience Let the ministers of the Gospel reprooue sinne denounce Gods iudgements against it according to the rule of Gods word yet men wil not feare stones will almost as soone mooue in the walls and the pillers of our Churches as the 〈◊〉 hearts of men And the reason hereof is because their minds are forestâ—lled with this absurd conceit that they are not in danger of the wrath of God though they oâ—â—end And the opinion of our common people is hereunto answerable who thinke that if they haue a good meaning doe no man huâ—â— God will haue them excused both in this life and in the day of iudgement The third is a iust and serious examination of the conscience by the lawe that we may see what is our estate before God And this is a duty vpon which the Prophets stande very much Lam. 3. 40. Man suffereth for sinne let us search and trie our hearts and turne againe to the Lord. Zeph. 2. 1. Fanne your selues fanne you O nation not vvorthie to be loued In making examination we must specially take notice of that which doth now lie or may hereafter lie vpon the conscience And after 〈◊〉 examination hath beene made a man comes â—o a knowledge of his sinnes in particular and of his wretched and miserable estate When one enters into his house at midnight he findes or sees nothing out of order but let him come in the day time when the 〈◊〉 shineth and he shall then â—â—pâ—â— many faults in the house and the very motes that flie vp and downe so let a man search his heart in the ignorance blindnes of his minde he will straightway thinke all is well but let him once begin to search himselfe with the light and lanterne of the law and he shall sinde many foule corners in his heart and many heapes of sinnes in his life The fourth is a sorrovv in respect of the punishment of sinne arising of the three former actioÌ„s And though this sorrow be no grace for it befalls as well the wicked as the godly yet may it be an occasion of grace because by the apprehension of Gods anger we come to the apprehension of his mercie And it is better that conscience should pricke vs and wound vs and doe his worst against vs in this life while remedie may be had then after this life when remedy is past Thus much of preparation now follows the remedie and the application of it The remedie is nothing else but the bloode or the merits of Christ who specially in conscience felt the wrath of God as when he said my soule is heavy vnto death and his agonie was not so much a paine and torment in bodie as the apprehension of the feare and anger of God in conscience and when the holy Ghost saith that he offered vnto God praiers with strong cries and was heard froÌ„ feare he directly notes the distresse and anguish of his most holy conscience for our sinnes And as the blood of Christ is an all sufficient remedy so is it also the alone remedie of all the sores and wounds of conscience For nothing can stanch or stay the terrours of conscience but the blood of the immaculate lambe of God nothing can satisfie the iudgement of the conscience much lesse the most seuere iudgement of God but the onely satisfaction of Christ. In the application of the remedie two things are required the Gospel preached and saith the Gospell is the hand of God that offereth grace to vs and faith is our hand whereby we receiue it That we indeede by faith receiue Christ with all his benefits we must put in practise two lessons The first is vnfainedly to humble our selues before God for all our wants breaches and wounds in conscience which beeing vnto vs as a paradise of God by our default we haue made as it were a little hell within vs. This humiliation is the beginning of all grace and religion pride and good conscience can neuer goe together and such as haue knowledge in religion and many other good gifts without humilitie are but vnbridled vnmortified and vnreformed persons This humiliation containes in it two duties the first is confession of our sinnes especially of those that lie vpon our consciences wherwith must be ioyned the accusing and condemning of our selues for then we put conscience out of office dispatch that labour before our God in this life which conscience would performe to our eternall damnation after this life The second dutie is Deprecation which is a kind of praier made with grones and desires of heart in which we intreat for nothing but for pardon of our sinnes and that for Christs sake till such time as the conscience be pacified To this humiliation standing on these two parts excellent promises of grace and life euerlasting are made Prov. 28. 13. He that hideth his sinnes shall not prosper but he that confesseth for saketh theÌ„ shall find mercy 1. Ioh. 1. 9. If we acknowledge our sinnes he is faithfull iust to forgiue vs our sinnes to clense vs froÌ„ all vnrighteousnes Luk. 1. 35. He hath filled the â—uÌ„grie with good things sent the rich emptie away which are also verified by experience in sundrie examples 2. Sam. 12. 13. Dauid said to Nathan I have sinned against the Lord. And Nathan saide to Dauid The Lord also hath put away thy sinne 2. Chr. 33. 12. When Manasses was in tribulation he praied to the Lord his God and humbled himselfe greatly before the God of his fathers and prayed vnto him and God heard his prayer Luk. 23. 43. And the thiefe said to Iesus Lord remember me vvhen thou commest to thy kingdome Then Iesus saide vnto him Verely I say to thee to day shalt thou be with me in paradise By these and many other places it appeares that when a man doth truly humble himselfe before God he is at that instant reconciled to God and hath the pardon of his sinnes in heauen shall afterward haue the assurance thereof in his own coÌ„science The second lesson is when we are touched in conscience for our sinnes not to yeeld to natural doubtings and distrust but to resist the same and to indeauour by gods grace to resolue our selues that the promises of saluation by Christ belong to vs particularly because to doe thus much is the very commandement of God The third thing is the reformà tion of conscience which is when it doth cease to accuse and terrifie and begins to excuse and testifie vnto vs by the holy Ghost that we are the children of God haue the pardon of our sinnes And this it will doe after that men haue seriously humbled themselues and praied earnestly and constantly with sighes and grones of spirit for recoÌ„ciliation with God in Christ.
paradise the forbidden fruite is the strong desire of these earthly things the serpent is the olde eâ—â—my the deuill who is hee may be suffered to intangle us with the loue of the world will straight way put us out of out paradise and barre vs from all good conscience The remedy is to learne the lesson of Paul Philip 4. 12. which is in euery estate in which God shall place vs to be content esteeming euermore the present condition the best for us of all Now that this lesson may be learned wee must further labour to be resolued of Gods speciall prouidence towards vs in euery case and condition of life and when we haue so well profited in the schoole of Christ that we can see and acknowledge Gods providence and goodnesse as well in sicknesse as in health in pouerty as in wealth in hunger as in fulnes in life as in death we shall be very well content whatsoeuer any way befalls unto us The preseruatiues of good conscience are two The first is to preserue and cherish that saâ—…g faith whereby we are perswaded of our reconciliation with God in Christ for this is the roote of good conscience as hath bene shewed now this faith is cherished and confirmed by the daily exercises of inuocation and repentaÌ„ce which be to humble our selues to bewaile and to confesse our sinnes to God to condemne our selues for them to pray for pardon strength against sinne to praise God giue him thanks for his daily benefits Now by the unfained serious practise of these duties repentance and faith are daily renued and confirmed The second preseruatiue is the maintaining of the righteousnesse of a good conscience which righteousnesse as I haue said is nothing els but a constant endeauor and desire to obey the will of God in all things That this righteousnesse may be kept to the end we must practise three rules The first is that wee are to carry in our hearts a purpose neuer to sinne against God in any thing for where a purpose is of committing any sinne wittingly and willingly there is neither good faith nor good conscience The second is to walke with God as Enoch did Genes 5. v. 24. which is to order the whole course of our liues as in the presence of God desiring to approoue all our doings euen unto him Now this perswasion that wheresoeuer we are we do stand in the presence of God is a notable meanes to maintaine sinceritie Genes 17. v. 1. I am God all sufficient vvalke before me and be perfect And the want of this is the occasion of many offences as Abraham saide Because I thought surely the feare of God is not in this place they will slay me for my wiues sake Gen. 20. 11. The third rule is carefully to walke in our particular callings doing the duties therof to the glory of God to the good of the common wealth and the edification of the Church auoiding therein fraud covetousnesse and ambition which cause men oftentimes to set their consciences on the tenters and make them stretch like cheverill Thus we see how good conscience may be preserued Reasons to induce vs hereunto are many I. Gods straight commandement 1. Tim. 1. v. 19. Keepe faith and good conscience And Prover 4. 23. Keepe thine heart vvith all dili gence II. The good conscience is the most tender part of the soule like to the apple of the eye which beeing pearced by the least pinne that may be is not onely blemished but also looseth his sight Therefore as God doeth to the eye so must wee deale with the conscience God giues to the eye certaine liddes of flesh to defende and couer it from outwarde iniuries and so must wee vse meanes to auoide whatsoeuer may offend or annoy conscience III. Manifold benefits redound vnto us by keeping good conscience First so long as we haue care to keepe it we keepe and enioy all other gifts of Gods spirit Good conscience and the rest of Gods graces are as a paire of turtle dowes when the one feeds the other feedeth when the one likes not the other likes not when the one dies the other dies so where good conscience is maintained there are many other excellent giftes of God flourishing and where conscience decayes they also decay Againe good conscience giues alacrity vnto vs boldnesse in calling on Gods name 1. Ioh. 3. 21. If our heart condemne vs not we have boldnesse towardes God Thirdly it makes vs patient in affliction and comforts vs greatly and when by reason of the grievousnesse of our affliction we are constrained to kneele on both knees take up our crosse regenerate conscience as a sweete companion layes too his shoulder and helpes to beare one end of it Lastly when none can comfort vs it will be an amiable comforter and a friend speaking sweetely vnto vs in the very agony and pang of death IV. Not to preserue the conscience without spot is the way to desperation It is the pollicie of the deuill to vse meanes to cast the conscience into the sleepe of security that he may the more easily bring men to his owne destruction For as diseases if they be long neglected become incurable so the coÌ„science much and often wounded admitts no comfort Neither will it alwaies boote a man after many yeres to say at the last cast Lord be mercifull to me I haue sinned Though some be receiued to mercy in the time of death yet farre more perish in desperation that liued in their sinnes wittingly willingly against their owne conscience Pharao Saul and Iudas cried all peccavi I haue sinned against God yet Pharao is hardened more more perisheth Saul goeth on in his sinnes and despaireth Iudas made away him-selfe And no maruell for the multitude of sinnes oppresse the conscience and make the heart to ouerflowe with such a measure of griefe that it can fasten no affiance in the mercy of God Lastly they that shall neglect to keepe good conscience procure many hurtes and dangers and iudgements of God to themselues When a ship is on the sea if it be not well gouerned or if there be a breach made into it it drawes water and sinkes and so both men and wares and all in likelihood are cast away Now we all are as passengers the worlde is an huge sea through which we must passe our shippe is the conscience of euery man 1. Tim. 1. 19. 3. 12. the wares are our religion and saluation and all other giftes of God Therefore it stands vs in hand to be alwaies at the helme and to carry our ship with as even a course as possibly we can to the entended port of happinesse which is the saluation of our soules But if so be it we grow carelesse and make breaches into the shippe of conscience by suffering it to dash upon the rockes of sinne it is a thousand to one that we in the end shall cast away our selues and
all we haue And in the meane season as conscience decayes so proportionally all grace and goodnesse goes from vs Gods commaundements begin to be vile unto vs the knowledge thereof as also faith hope and the invocation of Gods name decay Experience sheweth that men of excellent giftes through the vsing of bad conscience lose them all Faults to be amended thus Pag. 4. lin 11. put in these words Opinion iudgeth a thing to be probable or contingent pag. 16. l. 12. III. Caution p. 17. l. 19. the brother p. 20. l. 21. least p. 43. l. 25. weake p. 45. l. 3. for be read it p. 53. l. 19. Caugâ—â— p. 127. l. 6. for invincible read 〈◊〉 p. 150. for seemes read serves p. 156. in the margin 〈◊〉 b Vnderstâ—ding hath â—o partâ— properly but by analogie in respect of divers obiects actions c Thâ—… Aqâ—iâ— pâ—â— 1. q. â—9 〈◊〉 13. Dominic 〈◊〉 on this place 〈◊〉 c. 〈◊〉 opinion 〈◊〉 〈◊〉 〈◊〉 1. of the testimonie of conscience Consciâ—… 〈◊〉 sciâ—… 〈◊〉 〈◊〉 sciâ—… 〈◊〉 〈◊〉 Of consciences â—â—dgement § 3. Of the binding oe the conscience § 4. Of the morall law binding b 〈◊〉 Câ—… § 5. Of Iuâ—â—cials binding b Iuris particulâ—… c Iâ—â—is 〈◊〉 c â—…ip iâ— Hâ—â—â—â—â— d Tâ—â—â—d of Aâ—â—â—â—â— lib. 3. C. de Episc. 〈◊〉 Gen. 38. 14. Iere. 29. 23. Iâ—st 〈◊〉 lex Iulian. de publ iudicii◠§ 〈◊〉 Of ceremoniall lâ—wâ— biuding Aug. 〈◊〉 19. ad 〈◊〉 §7 Of the Gospell binding Ioh. 15. 10. Auguâ—â— â—racâ— 89. 〈◊〉 Iob. b Tâ—… 〈◊〉 2. 〈◊〉 10. art 1. * 〈◊〉 Ioâ— 3. 〈◊〉 〈◊〉 〈◊〉 3. 〈◊〉 〈◊〉 â—8 Of humane laws binding b Imperis * princely commandements Ier. 26 11 1â— 1 〈◊〉 〈◊〉 〈◊〉 sect 4. Lib. 4. diâ—t 〈◊〉 cap. 4. b on Mat. 〈◊〉 vpon Ioh. 1. Cor. 8 9. Aâ—â— cap. 9. Lib de Pâ—… 〈◊〉 〈◊〉 〈◊〉 ◠〈◊〉 1. 2. 〈◊〉 154. 〈◊〉 〈◊〉 Euseb. l. 5. 26. 〈◊〉 lib. 7. cap. 19. Euseb. lib. 5. cap. 1â— Hiâ—… epist. 1. 8. ad Luc. Ser. de Tâ—… 62. Epist. â—6 Câ—â—ysost on Mat. hom 47. 〈◊〉 ed Marcel de error 〈◊〉 Cangâ—â— Matt. 23. 15. 〈…〉 * Faâ—â—â—â— aliquid prâ—ter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § 〈◊〉 Of an Oath binding * Thuâ— saith Augâ—… epist. 154. ad Publicâ—… Lâ—…d sâ—… 〈◊〉 3. dist 39. Tâ—… 〈◊〉 〈◊〉 89. b P. 〈◊〉 〈◊〉 2. 〈◊〉 13. 〈◊〉 〈◊〉 Melâ—… in 〈◊〉 〈◊〉 de 〈◊〉 Câ—… 〈◊〉 Psal. 15. * Qui sui iâ—riâ— non est obligarâ— se non potest a Bellarm. li. 2. de 〈◊〉 cap. 36. Câ—â—â—il Gâ—â—g cap. 16. § 1â— Of a vow binding § 11. Of a single promise binding Aug. epist. 〈◊〉 205. Isid. lib. 4. Syâ—… § 12. How conscience giues iudge ment Minâ—â— tells what is law Memorie giueâ— evidence § 1â— How many waiâ—â— conscience gâ—… iudgement 〈◊〉 The 〈◊〉 of Egâ—… * Erronious conscience bindeth For he that iudgeth a thing to be euill if he doe it hath sinned as much as in hiâ— lieth § 〈◊〉 Of chriâ—… libeâ—ty * Tripadium est circulus 〈◊〉 〈◊〉 Diâ—bâ—lâ—â— pag 103. and 104. § 2. Of certentie of saluation Bernard 〈◊〉 10â— * â—â—â—ke it well August trâ—ct 〈◊〉 〈◊〉 〈◊〉 August de 〈◊〉 â—…ni ser 〈◊〉 7. Ambrosâ—â— 1. Cor. 1. cap. 〈◊〉 〈◊〉 Bernard 〈◊〉 1. d◠〈◊〉 〈◊〉 b Thus Histome vnderstands the chap. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hierome on this place b August 〈◊〉 de Tâ—â— 13. 〈◊〉 1. c epist. 111. d lib. 8. de Tâ—â— c. 〈◊〉 * Reade Berâ—â—â—d sâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—n Câ—râ—â—tâ— August de verbis dâ—i seâ—â— 23. Chrysost. 〈◊〉 87. 〈◊〉 John August de 〈◊〉 Grat. c. 13. * marke it 〈◊〉 b â—xod 〈◊〉 â—9 〈◊〉 4. Of euil conscience Luk. 5. 8. Dead conscience Conscience benumed Seared conscience Stirring conscience * 〈◊〉 〈◊〉 sed in 〈◊〉 〈◊〉 mala b Sâ—… 〈◊〉 § 1. Mans first dutie to get good conscience Good conscience a fruite of faith § 2. Mans second dutie to keep good conscience * Conse boâ—â— non â—â—at 〈◊〉 proposiâ—â— peccandi
reason yet because they want true reason they want conscience also Secondly from God the creator who beeing righteousnes it selfe needeth not conscience to order gouerne his actions And wheras Peter saith 1. Pet. 2. 19. that men must indure griese wrongfully for conscience of God his meaning is not to shewe that God hath conscience but that men are to suffer many wroÌ„gs because their coÌ„sciences do bind theÌ„ in so doing to obay Gods wil which conscience directly respecteth And I say that conscience is in all reasonable creatures that none might imagine that some men by nature haue conscience in them some none at all For as many men as them are so many consciences there be and euery particular man hath his owne particular conscience The proper ende of conscience is to determine of things done And by this one thing conscience is distinguished from all other gifts of the minâ—… as intelligence opinion science faith prudence Intelligence simply conceâ—… thing to be or not to be science iudgeth it to be certen and sure faith is a perswasion whereby we beleeue things that are not 〈◊〉 discerneth what is meete to be done what to be left vndone but conscience goes further yet then all these for it determines or giues sentence of things done by saying vnto vs This was done this was not done this may be done this may not be done this was weldone this was ill done The things that conscience determines of are a mans owne actions his owne actions I say To be certen what an other man hath saide or done is commonly called knowledge but for a man to be certen what he himselfe hath done or saide that is conscience Againe conscience meddles not with generals onely it deales in particular actions and that not in some fewe but in all The manner of consciences determination is to set downe his iudgement either with the creature or against it I adde this clause because conscience is of a diuine nature and is a thing placed by God in the middest betweene him and man as an arbitratour to giue sentence and to pronounce either with man or against man vnto God For otherwhiles it consents and speakes with God against the man in whome it is placed other whiles againe it consents with him and speakes for him before the Lord. And hence comes one reason of the name of conscience Scire to know is of one man alone by himselfe and conscire is when two at the least know some one secret thing either of them knowing it togither with the other Therefore the name 〈◊〉 or Conscientia conscience is that thing that combines two togither and makes them partners in the knowledge of one and the same secret Now man and man oâ— man and Angel can not be combined because they can not know the secret of any man vnlesse it be reucaled to them it remaines therefore that this combination is onely betweene man and God God knowes perfectly all the doings of man though they be neuer so hid and concealed and man by a gift giueÌ„ him of God knows togither with God the same things of himselfe and this gift is named Conscience CAP. II. Of the duties of conscience THe proper actions or duties of conscience are twofold to giue testimonie or to giue iudgement Rom. 2. 15. Conscience giues testimonie by determining that a thing was done or it was not done Rom. 2. 15. Their conscience also bearing witnes 2 Cor. 1. 12. Our reioycing is the testimonie of our conscience that in c. Here we must consider three things I. of what things conscience beares witnes II. in what manner III. how long For the first conscience beares witnesse of our thoughts of our affections of our outward actions That it beares witnes of our secret thoughts it appeares by the solemne protestation which at some time men vse In my conscience I never thought it whereby they signifie that they think something or they thinke it not and that their consciences can tell what they thinke Neither must this seeme strange For there must be two actions of the vnderstanding the one is simple which barely conceiueth or thinketh this or that the other is a reflecting or doubling of the former whereby a man conceiues and thinkes with himselfe what he thinks And this action properly pertaines to the conscience The minde thinks a thought now conscience goes beyond the minde and knowes what the minde thinks so as if a man would go about to hide his sinnefull thoughts from God his conscience as an other person within him shall discouer all By meanes of this second action conscience may beare witnes euen of thoughts and from hence also it seemes to borrow his name because conscience is a science or knowledge ioyned with an other knowledge for by it I conceiue and know what I know Againe conscience beares witnes what the wills and affections of men be in euery matter Rom. 9. 1. I say the truth in Christ I lie nos my conscience bearing me witnes in the holy Ghost that I haue great â—eaâ—ines and continuall sorrow in my heart for I could wish my selfe to be separate from Christ for my brethren Lastly it witnesseth what be mens actions Eccles. 7. 24. Oftentimes also thine heart knoweth that is conscieÌ„ce witnesseth that thou likewise hast cursed others The manner that conscience vseth in giuing testimonie standes in two things First it obserues and takes notice of all things that we doe secondly it doth inwardly and secretly within the heart tell vs of them all In this respect it may fitly be compared to a notarie or a register that hath alwaies the penne in his hand to note and record whatsoeuer is saide or done who also because he keepes the rolles and records of the court can tell what hath bin said and done many hundred yeares past Touching the third point How long conscience beares witnes it doth it continually not for a minut or a day or a moneth or a yeare but for euer when a man dies conscience dieth not when the bodie is rotting in the graue conscience liueth and is safe and sound and when we shall rise againe conscience shall come with vs to the barre of Gods iudgement either to accuse or excuse vs before God Rom. 2. 15. 16. Their conscience bearing witnes at the day when God shall iudge the secrets of men by Iesus Christ. By this first dutie of conscience we are to learne three things The first that there is a God and we may be lead to the sight of this euen by very reason For conscience beares witnesse Of what Of thy particular doings But against whome or with whome doth it giue testimonie thou maist feele in thy heart that it doth it either with thee or against thee And to whom is it a witnesse To men or Angels that can not be for they can not heare the voice of conscience they can not receiue consciences testimony nay they can
higher powers Rom. 13. 1. or Honour father and mother Exod. 20. which commaundements binde vs in conscience to performe obedience to the good laws of men As S. Peter saith Submit your selues to euery humane ordinance for the Lord 1. Pet. 2. 13. that is for conscience of God as he saith afterward v. 19. wherby he signifieth two thing first that God hath ordained the authority of gouernours secondly that he hath appointed in his word and thereby bound men in conscience to obay their gouernours lawfull commandements If the case fall out otherwise as commonly it doth that humane laws be not inacted of things indifferent but of things that be good in themselues that is commanded by God then are they not 〈◊〉 properly but divine lawes Mens laws intreating of things that are morally good and the parts of Gods vvorshippe are the same with Gods laws and therfore binde conscience not because they were inacted by men but because they were first made by God men beeing no more but instruments and ministers in his name to revive renew and to put in exequution such precepts and laws as prescribe the worship of God standing in the practise of true religion vertue Of this kind are all positiue lawes touching articles of faith the duties of the morall law And the man that breakes such lawes sinnes two waies first because he breaks that which is in conscience a law of God secondly because in disobaying his lawfull magistrate he disobâ—… the generall commandement of God touching magistracie But if it shall fall out that mens lawes be made of things that are cuill and forbidden by God then is there no bonde of conscience at all but contrariwise men are bound in conscience not to obay Act. 4. 19. And hereupon the three children are commended for not obaying Nabuchadnezzar when he gaue a particular commandement vnto them to fall downe and worship the golden image Dan. 3. Moreouer in that mans law binds onely by power of Gods law hence it follows that Gods law alone hath this priuiledge that the breach of it should be a sinne S. Iohn saith 1. epist. 3. Sinne it the anomie or transgressioÌ„ of the law vnderstanding Gods lawe When Dauid by adulterie and murder had offended many men that many waies he saith Psal. 51. against thee against thee haue I sinned And Augustine defined sinne to be some thing said done or desired against the law of God Some man may say if this be so belike then we may breake mens laws without sinne I answer that men in breaking humane lawes both may and doe sinne but yet not simply because they breake them but because in breaking them they doe also breake the law of God The breach of a law must be considered two waies First as it is a trespasse hinderance iniurie damage and in this respect it is committed against mens lawes secondly the breach of a law must be considered as it is sinne and so it is onely against Gods law The second point namely How farreforth mens lawes binde conscience I explane on this manner It is all that the lawes of God doe or can doe to binde conscience simply and absolutely Therefore humane laws bind not simply but so farre forth as they are agreeable to Gods word serue for the coÌ„mongood staÌ„d withgood order and hinder not the libertie of conscience The necessitie of the law ariseth of the necessitie of the good end thereof And as the end is good and profitable more or lesse so is the law it selfe necessarie more or lesse Hence it followeth that a man may doe any thing beside humane lawes and constitutions without breach of conscience For if he shall omit the doing of any law I. without hindrance of the ende and particular considerations for which the law was made II. without offence giuing as much as in him lieth III. without contempt of him that made the law he is not to be accused of sinne Example In time of warre the magistrate of a citie commands that no man shall open the gates the end is that the citie and euery member thereof may be in safetie Now it falls out that certaine citizens beeing vpon occasion without the citie are pursued by the enemie and in daunger of their lifes Herupon some man within openeth the gate to resâ—…e them The question is whether he haue sinned or no. And the truth is he hath not because he did not hinder the ende of the law but rather further it and that without scandal to men or contempt to the magistrate And this stands euen by the equitie of Gods word God made a law that the priests onely should eate of the shewbread now Dauid being no priest did vpon vrgent occasion eate of it without sinne If this be true in Gods law then it may also be true in the lawes of men that they may in some cases be omitted without sinne against God Neither must this seeme strange For as thâ—re is a keeping of a law and a breaking of the same so there is a middle or meane action betwâ—â—ne them both which is to doe thing beside the law and that without sâ—â—â—e To proceede further mens laws be either civill or ecclesiasticall Civill laws are for their substance determinations of necessarie and profitable circumstances tendâ—â—â— to â—â—hold and maintaine the commandemâ—… of the 〈◊〉 〈◊〉 More specially they prescribe what is to be doâ— and what is to be left vndone touching actions both civill criminal touching offices and bâ—rgines of all soâ—â—â— c. yea they conclude inioyne commaÌ„d not onely such affaires as be of smaller importaÌ„ce but also things actions of great waight tending to maintaine common peace civill societie and the very state of the common wealth Now such laws binde so farre forth that though they be omitted without any apparanâ— sâ—â—ndal or contempâ— yet the breach of them is a sinne against God Take this example A subiect in this lande vpon pouertie or vpon a couctous minde against the good law of the land coines money which after ward by a sleight of his wit is cunningly conuaied abroad into the hands of men and is not espied Here is no euident offence giuen to any man nor open contempt shewed to the lawgiuer and yet in this action he hath sinned in that closely otherwise then he ought to haue done he hath hindered the good of the common wealth and robbed the soueraigne prince of her right Ecclesâ—sticall lawes are certaine necessarie and profitable determinations of circumstances of the commaundements of the first table I say bâ—â—e 〈◊〉 because all doctrines pertaining to the foundation and good estate of the Church as also the whole worshippe of God 〈◊〉 〈◊〉 downe and commaâ—nded in the written word of God and cannot be prescribed and concluded otherwise by all the Churches in the world Aâ—â—or the Creedes and Confessionâ— of particular Churches they are in substance Gods word and they binde not in conscience by any power
the bonde of conscience is betweene man and God but the bonde of an obligation is onely betweene man and man Abraham when hee bought a purchase of Ephron the Hiâ—â—â—te hee payed his money and made it sure before witnesse Gen. 23. vers 17. Here we must consider the generall sinne of this age which is to speak deceitfully euery one to his neighbour It is an hard thing to find a maÌ„ that will stand to his word and lawfull promise It is a rule of Machiâ—vell that a man may practise many things against his faith against charity and humanity and religion and that it is not necessary to haue these vertues but to counterfait and dissemble them But let all such as feare God make conscience of their word because they are bound so to do and hereby they shall resemble their heauenly father who is true in all his promises and they shall also bring soorth a notable fruite of the spirite Galat. 5. vers 22. Hitherto I haue spoken of the cause that maketh conscience to giue iudgemente Now followeth the manner of iudgement CoÌ„scieÌ„ce giues iudgemeÌ„t in or by a kind of reasoning or disputing called a practicall syllogisme Rom. 2. 15. their reasonings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excusing 〈◊〉 other In the making of this reason conscience hath two assistâ—… mind and memory The mind is the storehouse and 〈◊〉 〈◊〉 of all manner of rules and principles It may be coâ—…pared to a booke of law in which are 〈◊〉 down the penall statutes of the lande The of it it is to preferre and present to the conscience rules of diuine law whereby it is to giue iudgement Memory serues to bring to mind the particular actions which a maÌ„ hath done or not done that conscience may determine of them Now conscience assisted by these 〈◊〉 proceeds in iudgement by a kinde of argumentation an example whereof we may take from the conscience of a murderer thus Euery 〈◊〉 â—…er is 〈◊〉 â—ed saith the minde Thou art a murderer saith conscience assisted by memory ergo Thou art accur sed saith conscience and so giueth her sentence To proceed Conscience giues iudgement either of things past or things to come Of things past two waies either by accusing condâ—ning or by excusing absoluing Ro. 2. 15. To accuse is an action of conscience giuing 〈◊〉 that this oâ— that thing was â—…ll don 〈◊〉 that still by reasoning on this manner 〈◊〉 〈◊〉 〈◊〉 is a 〈◊〉 This thy action is 〈◊〉 der 〈◊〉 This thy action is a 〈◊〉 To 〈◊〉 is another action of the conscience â—â—yned with the former whereby it giueth iudgâ—…t that a man by this or that sinne hath deserued death on this maner â—…ry 〈◊〉 â—â—rer 〈◊〉 serveth a double death Thâ—â— art a 〈◊〉 â—â—rer ergo Thou hast de served a double death These two actions are very sorcible and terrible for they are the â—…ctions and prickings that be in the heart Act. 2. 37. they are the stripes as it were of an iron rodde wherewith the heart of a man smiteth it selfe 2. Sam. 24. 10. And by reason of them conscience is compared to a woâ—â—e that neuer dieth but alwayes lyes gnawing and grabbling and pulling at the heart of man Marc. 9. 42. and causeth more paine and anguish then any disease in the woâ—ld can The time when conscience perfourmes these actions is not before the sinne or in the acte of sâ—â—â—ing but specially after the sinne is done and past Reason I. Before a man sinne the deuill doth extenuate the fault make sinne to be no sinne II. Corrupt affections doe for a time so blind and ouercast iudgement that it doeth not see or at the least consider what is good or bad till afterward Neither doth conscience â—ccuse condeâ—… only for time present but also long after a thing is done The consciences of Iosephs â—…hren accuse them 22. yeres after they had solde him into Egypt Gen. 42. 21. The effect of the accusing and condeâ—ning conscience is to stir vp sundry passions and â—otions in the heart but specially these five The first is shaâ—… which is an affection of the heart whereby a man is grâ—eued and displeased with him-selfe that hee hath done any euill and this shame showeth it selfe by the rising of the bloode from the heart to the 〈◊〉 Yet wee must here remember that 〈◊〉 such as haue the pardon of their sinnes and are not guilty may be ashamed and bâ—â—sh Rom. 6. 21. What frâ—… had yee in those things wherat ye now blush or be ashamed Whereas those which are most guilty may be without all shame Ierem. 6. 15. were they 〈◊〉 〈◊〉 they had â—…itted 〈◊〉 â—â—y â—â—y they vvere not ashamed 〈◊〉 they 〈◊〉 〈◊〉 〈◊〉 because they are growen to some great height in sinne Eph. 4. 18. The second passion is sadnesse and sorrowe which is commonly thought to be nothing else but Melancholy but betweene them twaâ—â—e there is great difference Sorow that comes by melancholly ariseth onely of that humour annoying the body but this other sorrow ariseth of a mans sinnes for which his conscience accuseth him Melancholly may be cured by phiâ—…e this sorow 〈◊〉 not be cured by any thing but by the blood of Christ. The third is feare in causing whereof conscience is very forcible If a man had all the delightes and pleasures that heart can wish they can not doe him any good if conscience be guiltie Belshazzar when hee was in the middest of all his delights and saw the hand writing vpon the wall his countenance changed his thoughts troubleâ— him his ioyâ—ts loosed and his knees smote togither Dan. 5. 6. Yea the guiltie conscience will make a man afraid if hee see but a worme peepe out of the ground or a silly creature to goe crosse his way or if hee see but his owne shadowe on a suddaâ—… or if he do but forecast an euill with himselfe Proverb 28. 1. The vvicked flyeth vvhâ—â— no man pur sueth him Terrors of â—oÌ„scieÌ„ce wheÌ„ they are more vehecause other passions in the body as exceeding heare like that which is in the fiâ—t of an agâ—e the rising of the entrals towardes the mouth and swoundingâ— as experience hath often shewed And the writer of the booke of Wisedome saith truly cap. 17. vers 10. It is a 〈◊〉 full thing vvhen malice is condemned by 〈◊〉 〈◊〉 testâ—monie and a conscience thâ—â— is 〈◊〉 〈◊〉 ever fore-cast cruell things For feare is nothing else but the betraying of the succâ—… that reason offereth c. they that did 〈◊〉 the night that was â—…llerable c. sometimes vvere troubled vvith monâ—…s visions and sometimes they sâ—â—â—ned as though their 〈◊〉 soule should betray them for a sudden feare 〈◊〉 looked for came upon them The fourth is desperation whereby a man through the vehement and constant accusation of his conscience comes to be out of all hope of the pardon of his sinnes This made Saul Achitophel and Indas to hang them selues this
and documents thereof Obiect 9. No man knowes all his sinnes no man therefore can certenly know that all his sinnes are pardoned and that he is accepted of God Ansvver The ground of this argument is false namely that a man cannot be assured of the pardon of his sinnes if some of them be vnknowne And to make this manifest I will lay downe a more certen ground which shal be this As the case is in Repentance so it is also in faith but there may be true and sufficient repentance of vnknowne sinnes God indeede requires a particular repentance for particular knowne sinnes but if they be hidden and vnknowne he accepts a generall repentance an example wherof we haue in Dauid who knows saith se the errours of this life then purge me from my secret sâ—…es If this were not so neither Dauid nor any man els could be saued For when Dauid repented greatly of his murder and adulterie yet we find not that he repented particularly of his polygamie which in all likelihoode through the swinge and custome of those times was not theÌ„ reputed to be any sinne specially in the person of a king and yet because as we know he is saued this very sinne is pardoned Therefore when God pardons the knowne sinnes of men whereof they repent he doth withall pardon the rest that are vnknowne And by this it appeares that the ignorance of some hidden sinnes after a man with diligence hath searched himselfe cannot preiudice an vnfallible assurance of the pardon of them all and of his owne saluation Obiect 10. We pray for the pardon of our owne sinnes and therefore we are vncerten of pardon the maÌ„ which knows that he hath pardon need not pray for it I answer first when we are taught by Christ to pray for the forgiuenes of our debts we are put in mind not to seek the pardon of al our sinnes whether past or present but specially of our present and daily offences whereby we make our selues day by day guilty till such time as we humble our selues and repent of them Secondly by this petition we are taught to aske the increase of our assurance because though God bestow endles mercie on vs yet we are sâ—â—nt in receiuing of it our hearts beeing like a narrow necked vessell which being cast euen into the Ocean sea receiueth in water â—â—â—ly droppe by droppe Obiect 11. No man can beleeue his owne saluation as he beleeues the articles of faith therefore no man can beleeue the pardon of his â—innes and his saluation by an infallible certeâ—â—ie I answer first that euery one that lookes for saluation by Christ is bound in conscience as certenly to beleeue his owne saluation and adoption by Christ as he beleeues the articles of faith because to the promise of life there is annexed a commandement to beleeue and applie it Secondly this faith whereby we are to beleeue our owne saluation if we respect the true and proper nature thereof is as certen as that faith whereby we beleeue the articles of faith Thirdly as there be diuers ages in the life of maÌ„ so there be diuers degrees and measures of true faith There is first of all a beginning or â—â—diment of faith like the smoking flaxe and brâ—isedreede which Christ will neither quench noâ— bruise Againe there is weake faith which beleeueth the promise truly but yet is perplexed with many doubtings Lastly there is strong faith which hath ouercome all doubtings and is not onely for nature certen but also a large plentifully perswasioÌ„ of Gods mercy in Christ. ExaÌ„ples of this we haue in Abâ—aâ—aÌ„ Dauid the martyrs such like worthie meÌ„ Now by the secoÌ„d faith men do as certenly beleeue their adoption as the articles but not so 〈◊〉 fully But by the last remission of sinnes is not only as certenly but also as fully beleeued as any article of faith Obiect 12. Ancient fathers the lights of Gods Church haue alwaies condemned this vnâ—allible speciall certentie of saith which the Protestants hold and maintaine Answ. Though we build not the doctrine of our religion vpon the indgements of men yet we refuse not in this other points to be beied by the fathers whose writings well vnderstoode make more for vs then for the Popish religion And their testâ—â—onies commonly alledged to conâ—â—te the certentie of speciall faith are much abused I. Many of them serue to prooue that a man caÌ„not iudge disceâ—â—e of euery particular motion grace of his heart of the increase of these graces and the contrarie decrease of speciall vices and wants many whereof are hidden from the vnderstanding Theodoâ—et in his comment 1. Cor. c. 4. I will not saith he free my selfe from sinne but waâ—t the sentence of God for it often fals out that men sinne of ignorance and thinke that to be equal and iust which the God of all sees to be otherwise August de verbis dei serm 23. Per aduâ—ture thou finds nothing in thy conscience but â—e fâ—â—ds something that seeth better And vpon Psal. 41. I knovve that the iustice of my God shall abâ—de but vvhether mine shall or no I knovve not for the saying of the Apostle terrifieth me He vvhich thinks he stands let him take heede least he fall Here he speakes of his inward righteousnes and that as it is considered in it selfe without the assistance of God For he addes afterward Therefore because there is no stabilitie in me for my selfe nor hope in me for my self hereupon my soule is troubled for my selfe Châ—ysost homiâ— 87. on Iohn I am grieâ—ed least peradâ—entâ—â—e suppâ—â—ing my selfe to loue 〈◊〉 not loue as before â—â—en I seâ—â—ed constant and couragious vnto my selfe I was found but a dâ—stard These a thousand like restimonies prooue nothing For though a maÌ„ cannot fully discern his heart either in respect of his own sinns or in respect of euery grace yet this hinders not but that he may haue an infallible certentie of his saluation and also a sufficient gift to discerne his owne faith and repentance II. Other places must be vnderstood of proud presâ—â—ption of a kinde of securitie in which men dreame of ease and libertie without trouble or temptation August de correp grat c. 13. Who of 〈◊〉 〈◊〉 〈◊〉 of the faithfull as long as he liues in this mâ—rtall condition can pre sâ—… thâ—â— he is of the 〈◊〉 of the predestinate And De â—ono persev c. 22. No man can be secure tâ—…ing 〈◊〉 all liâ—â— till this life be ended Bernard epist. 107. Hauing â—ovve receiued the knovvledge of him selfe in part he may reioyce in hope but 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 Hieron Dan. 4. Let no man bolaly promise to another the pardon of his sinnes III. Some places auouch that a man can not be sure of perseuerance to the end without falls and decayes in grace all which we graunt August de civit dei li. 11. c. 12. Although the saints be certen
have walked in mine 〈◊〉 c. Prooue me O Lord and me me examine 〈◊〉 and my heart That the conscience can do this 〈◊〉 specially appeares in the conflict combat made by it against the deuill on this maner The deuill begins and disputes thus Thou O wretched man art a most grieuous sinner therefore thou art but a damned wretch The conscience answereth and saith I know that Christ hath made a satisfaction for my sinnes and freed me from damnation The deuill replyeth againe thus Though Christ haue freed thee from death by his death yet thou art quite barred from heauen because thou neuerr didâ—â—st fulfill the lawe The conscience answereth I knowe that Christ is my righteousnesse and hath fulfilled the lawe for me Thirdly the deuill replies and saith Christs benefites belong not to thee thou art but an hypocrite and wantest faith Now when a man is driuen to this straight it is neither wit nor learning nor fauour nor honour that can repulse this temptation but onely the poore conscience directed and sanctified by the spirit of God which boldly and constantly answereth I know that I beleeve And though it be the office of conscience 〈◊〉 it is once â—…d principally to excuse yet doth it also in part accuse When Dauid had â—…d the people his heart sâ—… him 2 Sam. 24. 10. Iob faith in his affliction that God 〈◊〉 write bitter things against him 〈◊〉 him possâ—sse the sâ—nnes of his youth Iob. 13. 26. The reason hereof is because the whole man and the very conscience is onely in part regenerate and therefore in some part remaines still corrupt Nâ—â—ther must it seeme strange that one and the â—ame conscience should both accuse and excuse because it doth it not in one and the same respâ—… Iâ— excuseth in that it assureth a man that his person standes righteous before God and that he hath an indeauour in the generall course of his life to please God it accuseth him for his particular slippes and for the wants that be in his good actions If any shall demaund why God doth not perfectly regenerate the conscience and cause it only to excuse the answere is this God doth it for the preventing of greater mischiefes When the Israelites came into the land of Canaan the Cananiâ—â—s were not at the first wholly displaced Why Moses rendreth the reason least wilde beasts come and inhabite some parts of the land that were dispeopled and more annoy them then the Cananites In like maner God renues the conscience but so as it shall still accuse when occasion serueth for the preuenting of many dangerous sinnes which like wild beastes would make hauock of the soule Thus much of good conscience Now followes euill conscience and it is so called partly because it is defiled and corrupted by originall sinne and partly because it is euill that is troublesome painfull in our sense feeling as all sorrows calamities miseries are which for this very cause also are called evils And though coÌ„science be thus termed euil yet hath it some respects of generall goodnes in â—s much as it is an instrument of the execution of diuine iustice because it seemes to accuse them before God which are iustly to be accused It hath spred it selfe ouer mankind as generally as originall sinne therfore it is to be found in all men that come of Adam by ordinary generation The property of it is with all the power it hath to accuse condemne therby to make a man afraid of the presence of God to cause him to flie froÌ„ God as from an enemy This the Lord signified when he said to AdaÌ„ Aâ—… where art thou When Peter saw some litle glimbring of the power and maiesty of God in the great draught of fish he fell on his knees and saide to Christ Lord goe from me for I am a sinfull man Euill conscience is either deade or Stirring Dead conscience is that which though it can do nothing but accuse yet commonly it lyeâ— quiet accusing litle or nothing at all The causes why conscience lyeth dead in all men either more or lesse are many I. Defect of reason or understanding in crased braines II. Violence and strength of affections which as a cloud do ouercast the mind c as a gulfe of water swallow up the iudgement and reason and therby hinder the conscience from accusing for when reason can not doe his part then conscience doth nothing For exaÌ„ple some one in his rage behaues himselfe like a mad man and willingly commits any mischiefe without controlment of conscience but when choller is down he begins to be ashamed and troubled in himselfe not alwaies by grace but euen by the force of his naturall conscience which when affection is calmed begins to stirre as appeareth in the example of Cain III. Ignorance of Gods will errors in iudgement cause the conscience to be quiet when it ought to accuse This we find by experience in the deaths of obstinate hercukes which suffer for their damnable opinions without checke of conscience Dead conscience hath two degrees The first is the slumbring or the benummed conscience the second is the feared conscience The benummed conscience is that which doth not accuse a man for any sinne vnlesse it be grieuous or capitall not alwaies for that but only in the time of some grievous sickenesse or calamity Iosephs brethren were not much troubled in conscience for their villany in selling their brother till afterwarde when they were afflicted with famine and distressed in Egypt Geues 42. 2. This is the conscience that commonly raignes in the hearts of drousie protestants of all carnall and lukewarme-gospellers and of such as are commonly tearmed ciuill honest men whose apparent integritie will not free them from guiltie consciences Such a conscience is to be taken heede of as being most dangerous It is like a wilde beast which so long as hee lyes a sleepe seemes very â—ame and gentle and hurtes no man but when he is rowzed he then awakes and flies in a mans face and offers to pull out his throate And so it is the manner of dead conscience to lye still and quiet euen through the course of a mans life and hereupon a man would thinke as most do that it were a good conscience indeed but wheÌ„ sicknesse or death approcheth it beeing awaked by the hande of God beginnes to stande up on his legges and shewes his fierce eyes and offers to rende out euen the very throate of the soule And heathen poets knowing this right well haue compared euill conscience to Furies pursuing men with firebrands The seared conscience is that which doeth not accuse for any sinne no not for great sinnes It is compared by Paul 1. Tim. 4. v. 2. to the parte of a mans body which is not onely berefe of sense life motion by the gangrene but also is burnt with a searing yron and therefore must needes