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
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
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
a meere ciuil morall Conscience ruled according to those common naturall principles or somewhat better informed by learning the morall law of the tenne Commandements beyond the letter whereof they hardly extend their practise but when the same is supported and countenanced with custome opinion worldly wisedome example of others great or rich or reputed men of learning and vnderstanding Section 4. Of the goodnesse of it YEt this morall Conscience is good first for that it is grounded vpon Gods Law either written in the heart of naturall men Rom. 2. 14. 15. or learned out of the Booke of God Secondly because this kind of Conscience will excuse a man in some acts of moralitie which is Rom. 2. 15 not disapproued of God as we may see in Abimelechs pleading for himself Gen. 20. 6. and in the young rich man auerring his obedience to the Law Matth. 19. 20. of whom it is said that Christ loued him Mark 10. 21. Thirdly Saint Pauls legall Conscience in morall iustice and his obedience to the Law which I suppose was comprehended within that which hee called a good Conscience in Act. 23. 1. Fourthly this morall Conscience produceth much good for the exercise of morall vertues in mens liuing together in societies to preserue iustice equitie to doe good workes and to vphold a common peace among them Section 5. Of the insufficiency of it to assure a man of life NEuerthelesse howsoeuer a Moralist may lift vp himselfe as the young rich Man in the Gospell did yet can it not giue him assurance of eternall life for first the Law cannot bind the Conscience of a Christian to beleeue his saluation by the Law because the Law is weake in this through mans faultinesse and the Gospell teacheth saluation another way Secondly the Heathen wee see haue this morall Conscience and many vnregenerate persons in the church Thirdly an excellent Moralist in his owne apprehension for the loue of the World may leaue Christ as the young man did Mat. 19. 22. Fourthly because a morall righteousnes cannot exceede the righteousnesse of the Scribes and Pharisies but the righteousnesse by which we must be saued must exceed that Matth. 5. 20. Section 6. Of the reasons why God hath giuen men such a Conscience THis morall Conscience it hath pleased God to worke in mens hearts first to manifest the power of his Law in some by which this Conscience either excuseth or accuseth Rom. 2. 15. Secondly to make men which seeke not after God aright to glorifie him to be inexcusable Rom. 1. 20. Thirdly to be conuicted in themselues when they wil be bold to sit downe and iudge others Rom. 2. 1. Fourthly to know Gods iudgement due for sinne Rom. 1. 32. Fifthly to preserue societies in Families in Townes Cities and Kingdomes for without this morall Conscience men would turne beasts one against another Sixthly to bee a meanes in the preaching of the Law to make men to tremble as Felix did and to mooue other-some to say with the Iewes and the Gaoler What shall wee doe to bee saued Act. 2. 36. 37. and 16. 30. For without this Conscience men would make no vse nor haue any regard to the Law at all inwardly but onely as outwardly they are forced thereunto as we may see in such among vs vpon whose Consciences the Law hath no operation nor power Section 7. Who they bee that haue onely this morall Conscience NOw to know a meere Moralist that hath but this morall Conscience thus they may be discerned 1. They neuer deny themselues this precept of the Gospell they yet neuer learned for they are highly conceited of themselues as was the young Man Mat. 19. 20. 2. They stand much vpon their wel-doing as all Legalists doe both vnto men as the prodigall Sons brother did Luk. 15. 29. so likewise vnto God as did the proud Pharisie Luk. 18. 11. 12. 3. Their seruice in the first Table to God is performed vpon a customarie forme for they want herein sincerity not striuing against their inbred corruption in doing seruice to God They are without holy zeale they doe it not in feruent loue they are luke-warme or cold in their Religion they are not like Paul against false doctrine Gal. 3. 1. nor like the Pastor at Ephesus against false Teachers Reuel 2. 1 2. nor like Moses against idolatry Exod. 32. nor like Nehemiah against prophanation of the Sabbath Neh. 13. 17. and marriage with Idolaters Vers 25. for these things the Moralist shewes neither anger nor sorrow 4. They will not suffer for Religion their conscience cannot giue them incouragement to endure any triall for their profession disgrace of the World losse of friends or preferment discountenance of great persons and such like these will make them slinke and start aside 5. All the duties which they doe are euer such as tend to their owne credit profit esteeme with men and outward welfare and are but common duties such as be praise-worthy in and among commonly reputed honest louing peaceable Neighbours keeping themselues to the letter of the Law but for the spirituall sense the causes the occasions or degrees of such prescribed duties their conscience meddles not with Stricter duties beyond their sise and scantling they mocke at they call foolish precisenesse and damne the parties for hollow hypocrites With Abraham they instruct not their houshold Gen. 18. with Dauid they cast not out the wicked from dwelling with them Psal 101. with Iob they pray not daily for them they resolue not with Ioshua to serue God with all their household Iosh 24. much lesse attaine they the praise of a pious Cornelius Act. 10. 1. 2. 6. The euils which they doe abandon are onely the more grosser sorts of euils scandalous among men such as may bring them vnder the danger of humane Lawes bring vpon them disgrace with the World outward shame and reproach punishment losse or displeasure with their betters and such like inducements to preuent their sinning but for sins of another nature pettie oathes vaine thoughts of the heart vnsauourie speeches neglect of houshold duties Sabbath-breaking and the like the meere Moralists conscience troubles him not So that albeit it be a good Conscience in that it is exercised about the practise of some vertues and about restraining from some vices yet it is not to be rested vpon because of the failings in so many things CHAP. 42. Of the regenerate Conscience MAn through his fall lost the excellency of a good Conscience which in the regenerate man is in part renewed Section 1. What it is THis regenerate Conscience is the Conscience reformed and informed by the renewed mind in the sauing knowledge of Gods will vnto all sincere obedience to the law and to the Gospell 1. It is reformed as be all other faculties of the soule in a regenerate man for Conscience by sin was defiled Tit. 1. 14. and therfore is to be purged and sanctified Heb. 9. 14. 2. It is informed by the mind renewed which
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
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
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
the blind Conscience THe blind conscience is the still ill conscience called the blindnesse of the heart Eph. 4. 18. for blindnesse properly cannot bee ascribed to the heart but to the mind or conscience which is here ment by the heart because the mind is mentioned before in the text This is the conscience of all before conuersion liuing in grosse ignorance without vnderstanding of which there beetwo sorts Section 1. Of the blind Conscience of Heathen THe first sort are the Gentiles of whom the Apostle properly speakes in Eph. 4. The causes of which blindnesse he there sets downe to be their vnderstanding darkned their ignorance and their vnsensiblenes being past feeling vers 18. 19. The wofull effects whereof were these they gaue themselues ouer to lasciuiousnesse and they wrought all vncleannesse with greedinesse as the text sheweth Section 2. Of the blind Conscience of Christians THe other sort of such as haue this blind conscience are the grosly ignorant Christians such as liue in willfull and affected ignorance Pro. 1. 29. 19. 2. hating instruction whose mind is not good whom the Lord threats to shew neither fauour nor Esay 27 11 mercy vnto Of these blind Conscienced people there be two sorts the stone-blind and the pur blind The stone-blind are such as haue lost the very light of nature as sauage as heathen who are called Darknesse These can see no more Ephes 8. then men can see in darkenesse Such be they as neuer had Gods sunne-shine of his Word among them but through rudenesse are beastlike and through ignorance but for onely name of christians are no better then heathen in brutish qualities The Pur-blind are such as see onely great things and the same not farre off neither of such speakes Saint Peter 2. Pet. 1. 9. These speake of God of Christ and the holy Ghost onely by heare say They know Gods will onely in grosse in some generals their best rule is some common principles in nature experience and what they see others do further they cannot go Now as their vnderstanding is so is their conscience which happens to them through want of knowledge and other graces 2. Pet. 1. 5. 9. by their mind defiled and vnbeliefe setled in them Tit. 1. 15. By their selfe conceitednesse Reu. 3. 17. which is the propertie of the blind and ignorant and Mat. 23. 16 19. of enuious and malicious persons who also are blind The effects of this blindnesse of mind and Conscience are to be giuen ouer Rom. 1. 22. to vile affections idolatry and filthy vncleanenesse of body To be disobedient Tit. 1. 16. and to euery good worke voide of iudgement and reprobate denying God very Atheists and abominable persons Section 3. Of the misery of such SVch as be blind in mind and so haue a blind conscience are miserable whose misery may be liuely set out by one that is bodily blind This man first hath no direction by eye-sight no more the other by conscience Secondly He goeth whithen his will and affections lead him without sight sort his without conscience Thirdly when he goeth whither hee intendeth by himselfe it is either by meere imagination or by hearsay as he is told of others or by custome through often going or by feeling so is it with him that hath a blind conscience His seruice to God is imaginary or by tradition or by custome but not by direction of Cōscience seeing the rule or from his feeling of Gods common fauours and outward blessings which failing they are at their wits end and make an end of their deuotions Fourthly he needeth a leader and is guided by him but cannot iudge well of him So the blind conscience is led by his minister or by others but cannot iudge aright of them Fiftly he tho in danger neere a pit yet feares not till hee be in no more this till he be in Hell Sixthly he wil by others telling vntruly feare where no danger is so this will be terrified by doctrines and commandements of men as blind Papists be Seuenthly he cannot see his vncleanenesse nor discerne how it is with him no more can this who thinks through his blind conscience that all is well with him hee is cleane enough Lastly he is neuer the better for sunne shine no more is this for the shining light of the Gospell The remedy to cure this blindnesse of mind and conscience Rēu 3. 18. for both euer goe together is that which Christ prescribeth to annoint Psal 19. 8. Ephes 1. 17. 18. the eie with eiesalue which is Gods Word and Spirit by which the eies be opened and with which S. Paul was sent to open peoples eyes Act. 26. 18. CHAP. 26. Of the sleepy Conscience THe sleepie conscience is the still ill conscience doing it office after the nature of one habitually slothfull and lazie There is a difference between a sleepy conscience and the conscience a sleep as much as between a sleepy and drowsie fellow and he that is diligent and yet some time falleth a sleepe A good man may haue sometime his conscience a sleep as Dauid had as the fiue wise Virgins had Mat. 25. 5 and as we read of the Cant. 5. 2. Spouse in Canticles This happeneth of weaknesse and infirmity through some violent and preualent temptation but it will quickly awaken upon the least knock of the voice of Christ Cant. 5. 2 vpon a Nathans application or upon a light affliction But the sleepie conscience which is the conscience of euery drowsie and lazie Christian who takes no paines for Religion but is like a sleepie natured fellow who is soone asleep hardly awakened lazie in working soone weary ready to giue ouer and no sooner left off but asleep againe doing nothing but by enforcement So fareth it with a sleepy Conscience which soone ceaseth it worke is hardly roused worketh but weakely soone giuing ouer and asleepe againe and cannot be kept on working but by hearing of threats and beholding but especially feeling the iudgements of God Section 1. What makes this sleepy Conscience THis sleepy Conscience commeth first from a lazie indisposition to get knowledge Secondly From coldnesse in Religion as sleepe from cold humours and vaporous repletion of the braine Thirdly from doing our duties to God perfunctorily resting vpon the worke wrought without spirit or life in the performance as a lazy person doth his work Fourthly from an auersenesse of all good meanes which may rouze vp the Conscience from its sleepinesse as hearing of sinne sharpely rebuked and threats denounced Fifthly from earthly contentment in pleasure ease profit aduancement and vaine company which rock the soule a sleepe making the minde and spirit drowzy in Christianduties whereby the Conscience is lulled a sleepe Section 2. The remedies TO heale this drowzie sleepinesse of Conscience and thorowly to awaken it is first to get the right knowledge of God with a consideration of his all-seeing presence before vs of his
iudgment to finde out the true Religion and to be able to difference it from all false religions or rather superstitious See a little Booke intituled Good Christian looke to thy Creed and Satanicall inuentions Fourthly to striue to feele the power of this true Religion that so Conscience may be bound to hold vs to the vnfeigned performance of the same CHAP. 29. Of the large Conscience THere is an euill large Conscience a spatious and wide Conscience like the way to Hell This is the Conscience of such as can swallow downe sinnes great and many that can admit of cart-loades thereof without any rub or let to this Conscience This is the conscience of some worldlings some of all sorts of professions vsurers extortioners and such like The cause of this spacious and so large a Conscience is the vnderstanding highly esteeming of profit and preferment and in respect hereof vnder-valueing and vnder-prizing of Religion of iustice and of vpright dealing Whence followes sinfull practises to gaine and to come to aduancement giuing way to any sinne that may hale in profit make a man rich and exalt his estate in the World No sinne stickes in the way as sinne but onely for the infamy thereof if openly knowne or the danger of the Law by which may ensue punishment otherwise through largenesse of Conscience all is fish that comes to net all is lawfull prey and booty that may finely and cunningly bee come by The remedie to bounde this wide conscience is by tying it strictly to the Rule of righteousnesse and by vnderstanding iustice iudgment equity and euery Prou. 2. 9. good path for our right dealing CHAP. 30. Of the Cheuerill Conscience THere is a Cheueril ill Conscience which is like Kids leather which may bee made wide or strait This is the Conscience of him that can as occasion serues his turne make large or straiten his conscience playing fast or loose for his owne aduantage for hee chuseth and picks out particular duties to obserue as best pleaseth his humour neglecting the rest This was the Conscience of Saul in his warfare 1. Sam. 15. 14. 34. 22. 17. 18. against Amalek who could spare the best and destroy what was vile and naught hee made conscience of the peoples eating of blood but it was nothing to hate Dauid to persecute him and to murther 1. Chro. 13. 3. the Lords Priests and to neglect the Arke of God This was Ioabs conscience he could abhorre Dauids command to number the people yet to kill treacherously Abner and Amasa it was no scruple Iehu could destroy the idol-seruice to Baal but hold vp the golden Calues in Dan and Bethel The Scribes and Pharises had their consciences straite to put Iudas Mat. 27. 6. wages into the Treasurie and to goe into the Iudgement Hall but it was Ioh. 18. 28. wide enough to giue money to betray Christ and to cause Pilate to put him to death causelesly Iewes would not haue Christs Ioh. 19. 31. body and the two with him to hang all night on the Crosse because of the Sabbath following but it troubled them not to consent to his death Such a conscience they had in 2. Cor. 11. 24. whipping the Apostle giuing one stripe lesse then forty but not what cause they had to whip him at all Scribes and Pharisies could tithe Mint Commin and Annise but yet let passe the weighty matters of the Law This is a Papists conscience that will eate no flesh on Friday but can seeke by Gunpowder to blow vp the Parliament The Cause of such a Cheuerill Conscience is First that a man makes the Rule of Conscience subiect to his owne will by false interpretations by subtill distinctions thereby weakning the power of the Rule that it hath not force vpon Conscience Secondly the secret and hypocriticall reseruations in his minde and heart in obeying the Rule to which hee neuer wholly can nor will submit himselfe Thirdly a deceitfull and very false imagination of minde that the Rule is alterable and may bee enlarged as may best serue their turne as Cardinall Cusanus once deliuered in a letter to the Bohemians The Remedy is to hold the Rule euer to bee one and the same impartiall constant vnalterable without varying as God himselfe also to be perswaded that we are to be wholly led by it and not it to be framed to our owne lusts CHAP. 31. Of the benumbed Conscience THe benumbed conscience is that which hath lost it mouing as dead for a time as a member benumbed This is the conscience of such as haue lost the feeling thereof by some foule offence lying therein without repentance This may happen sometime to the godly to Iosephs Brethren to a Dauid for a while The causes hereof may bee expressed by a similitude taken from a member benumbed First A member becomes so yea the whole body after violent heate and exercise by suddenly attracted cold So a man very forward in Religion and religious exercises growing cold by suddenly leauing them liuing where the word is not and companying with others of no Religion or with contemners of it Secondly By a dead Palsey So Conscience by some deadly sinne Thirdly by tying it hard so as the bloud wherein the life is can haue no passage till it be loosed So Conscience is benumbed when the mind is tyed to the world so as it cannot bee free to meditate vpon Gods word for the freedome of the minde for holy meditation is as the life and bloud to the Conscience Fourthly by some violent blow So Conscience by some violent suggestion of Satan which for the present may make a man senslesse of his sinning Fifthly by being put out of ioynt So Conscience which is put as I may say out of ioynt when memorie hath lost and forgotten what it should keep to carry it from the mind to the Conscience touching things past either of sin committed or of duty omitted In this case if memory faile the vnderstanding and Conscience are put out of ioynt Sixthly a member becomes deadish by lying still but crookedly vpon some hard thing and weight vpon it as the Arme will be in bearing vp the head and the elbow vpon some hard bord or other thing So Conscience is benumbed when the vnderstanding is crookedly bent to crooked paths the heart hardened and some heauie corruption pressing it downe The effect is that during this time that the Conscience lyeth as dead the partie is without remorse for sinne he cannot out of generall reproofes see his fall without a liuely and cleare application as appeares in Dauid when Nathan spake to him parabolically The Remedie is to haue the word applyed as a Nathan did it to Dauid and to bee content to bee rubbed vpon by wholsome reprofes priuat admonitions and mutuall exhortations that the heart be not hardened by the deceitfulnesse Heb. 3. 13. of sinne CHAP. 32. Of the cauterized Conscience THe last and worst
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
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
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
is a better intelligencer then the morall conscience hath for the moralist hath not his mind renewed as the regenerat man hath who knoweth what that good acceptable and perfect will of Rom. 12. 2 God is 3. This Conscience is informed by the renewed mind in the sauing knowledge of Gods will according to the law written anew in the mind and heart Heb. 8. 10. 4. This works sincere obedience so that in simplicity godly sincerity the regenerate haue their conuersation in the World 2. Cor. 1. 12. Lastly this obedience is performed both to the law and Gospell For the regenerat mans Conscience is bound as well by the Gospell as by the law vnto all holy obedience and the mind renewed propounds the precepts of the one as well as of the other vnto Conscience to worke obedience Section 2. In whom it is THis Conscience regenerate is in all the Elect of God called by the Gospell of Iesus Christ such as be borne againe of water and the Holy Ghost Ioh. 3. 5. and are made new Creatures in Christ 2. Cor. 5. 17. hauing Gods image repaired in them in knowledge holinesse and righteousnesse Eph. 4. 24. Col. 3. 10. whereby they do wholy entirely resigne vp themselues in obedience and humility to be guided by such a Conscience without restriction or euasion in respect of pleasure profit or preferment thoroughout the whole course of their liues Section 3. Of the causes hereof THis regenerat Conscience is wrought by Gods Spirit which reneweth vs Tit. 3. 5. The instrumentall meanes is the Gospel called the ministration of the spirit 2. Cor. 3. 8. because the spirit is receiued by it Gal. 3. Section 4. Of the excellencie of it THis Conscience so regenerate First hath acquaintance with Gods spirit Rom. 9. 1. 2. Secondly vpon this holy acquaintance they ioyne together to beare the regenerat man witnesse that hee is the Child of God Rom. 8. 16. that hee is desirous of others saluation and grieued for their obstinacy and blindnesse Rom. 9. 1. 2. Thirdly Farther vpon this acquaintance the Regenerat man hath now a kind of holy familiarity with God yet so as it is with all reuerence and humility Hee can now heare Gods law laid open without terrour He now can poure out his soule before God lay open all his sinnes in the sight of God with hope of remission which before he durst not though neuer so morally honest Fourthly This Conscience through such spirituall acquaintance is alwaies accompanied with spirituall graces with vnfaigned faith a pure heart Christian charity 1. Tim. 1. 5. with willingnesse to liue honestly Heb. 13. 18. with simplicity and godly sincerity 2. Cor. 1. 12. Section 5. Of the effects hereof SO as the effects of it cannot but bee admirable For first it exacts of vs attendance to Gods seruice and herein it cannot endure dead workes from which it is purged Heb. 9. 14. so as it puts life in vs and cannot endure to haue vs heare read pray sing nor preach coldly drowsily deadly nor to rest vpon the worke wrought Secondly it requireth vniuersall obedience for matter in all things for time alwaies Heb. 13. 18. Act. 23. 1. Thirdly it discouereth vnto our selues the most secret and intricate closet of the heart whatsoeuer is ill it pursueth it till it worke in the heart detestation Fourthly it lets not the regenerat man slip without a caueat and remurmuration and if he fall it lets him not rest but pincheth and nippeth him till hee take knowledge of his sinne till he see it sorrowes for it and returneth It cannot endure to haue him sinke vnder sinne nor sleep securely till he hath sought reconciliation with God Fifthly If it find him to grow slack in good duties it will euer be telling him of it it lets him not wax remisse and carelesse but by stinging instigations pricks him forward to his due obedience And therefore should we striue to get this Conscience and hauing it to make much of it as that which will guide vs well worke vs peace and neuer leaue vs but will be our comfort in aduersity in temptation in death and at Christs appearing CHAP. 43. Of the Gospell binding the Conscience of the Regenerate THe regenerate mans Conscience is not onely tyed by naturall Principles as all mens be nor by the Law of Moses as moralists in the Church be but also by the authority and power of the Gospell Section 1. That the Gospell hath a binding power FIrst for the Gospell is a Law 1. Chr. 16. 17. Psal 105. 10. and called the Law of faith Rom. 3. 17. now it is the nature of the Law to bind according to the authority of the Law-giuer God himselfe whose power is not lesse in the Law of faith and his will in the Gospell then in that morall law Secondly the Gospell doth not onely promise but also commandeth and requireth obedience to it It commands faith 1. Ioh. 3. 23. repentance Ma. 1. 15. Loue Ioh. 13. 34. and 18. 12. Charitie and bowels of mercy kindnesse humility of mind meeknesse Col. 3. 12. to deny our selues Mar. 8. 34. to mortifie the deeds of the flesh Col. 3. 5. to seeke the Kingdome of God and the ritheousnesse thereof Mar. 6. 33. to haue our conuersation in Heauen Phil. 3. 20. and to waite with loue for the appearing of the Lord Iesus Luk. 12. 35. 36. Mar. 13. 33. 34. 2. Tim. 4. These and many moe precepts doth the Gospell command which the moralist neuer thinks of nor euer can attaine vnto Thirdly The Gospell condemneth vnbeliefe Ioh. 16. 9. 1. Ioh. 5. 10. and other sinnes Fourthly it denounceth vengeance against the contempt of it and more seuere wrath then against the transgressours of the law 2. Th. 1. 8. Heb. 10. 29. Lastly men shall be iudged by the Gospell Rom. 2. 16. Therfore it is of a binding power For the renewed mind being acquainted with the Gospell propounds Euangelicall precepts to the regenerate Conscience which it vseth and applyeth to enforce the Regenerate man to a true and sincere obedience according to the Gospell Section 2. Whom it bindeth THe Gospell hath not so large an extent as the Law which is in nature and so binds all mankind but the Gospell bindeth such as do receiue it for the receiuing argueth two things first the enlightening of the vnderstanding to conceiue the doctrine of the Gospell and then faith to embrace it which two together bind conscience to the obedience of that which the Gospell commandeth Thus it bindeth all professors of it but most powerfully the regenerate to whom it is most effectuall by the speciall operation of Gods Spirit Section 3. To what it bindeth vs THe Gospell doth bind vnto the precepts which it prescribeth such are those before mentioned to beleeue to repent to loue the brethren to receiue the holy Sacraments with the rest of the Commandements of the Gospell It bindeth also vnto the law to make it a rule of
see the forenamed booke and the first Fol. 409. volume of Master Perkins touching consolations to a troubled Conscience 6. And lastly is their ignorance of the true remedies or inability to apply thsm rightly Section 4. Of the effects of Conscience afflicted THe sorrowfull effects of a wounded spirit are not a few as a deiection of spirit without cheerefulnesse in religious exercises as in hearing the word praying receiuing the Sacrament Christian conference and the like Terrours and feare beset them sometime and they are troubled with terrifying dreames sorrow of heart also oppresseth their spirits Hence is it that they neglect their callings lay aside the duties therof are carelesse of their verie necessarie worldly businesse and much addicted to solitarinesse and to sit musing in a dump Their soule is vexed and finds no rest Dauids soule was Psal 6. 3. 6. 31. 10. troubled within him hee was full of griefe sighes wearied with groanes and washed his couch with teares This was it that made Peter to goe out Matth. 27. and weepe bitterly This weakeneth the bodie yea Dauid telleth vs that his Ps 31. 10. strength failed him and his bones were consumed by reason of his sinne for a broken spirit dryeth thâ— Pro. 17. 22. bones It will make a man weary of his life and to vtter sometimes very vncomfortable words such as Psal 77. 7. 8. 9. these will the Lord cast off for euer will he be fauourable no more Is his mercy cleane gone for euer Doth his promise faile for euermore Hath God forgot to bee gracious and hath he in anger shut vp his tender mercies Yea hee will cry out My God my God why hast thou for saken Psal 22. 1. mee These other such like bee the lamentable effects of the wounded soule and therefore let vs beware of wounding it and if it be wounded labour the curing of it Now for the curing of it note two things the preparatiues and the Remedie Section 5. Of the preparatiues to the curing of the wound THere are excellent preparatiues which help to make way to the remedy and they be these 1. Resist the Diuell and that in three things neuer dispute with him beleeue him in nothing hee saith and cast backe his secret blasphemous suggestions vpon himselfe when hee would make them thine thus resisting he will flie Iames 4. from thee 2. Beware of all causelesse feares and groundlesse suspicions of Gods fauour and loue 3. Do not deny Gods graces in thee extenuate them not nor vnderualue any of his gifts whereby thou shouldest falsely mistake thy selfe and iudge of thy selfe worse then thou hast cause to do 4. Know and beleeue that it is not sinning but the not repenting of sinne that damneth man For the best haue sinned and note also a difference betweene the regenerate and vnregenerate in sinning for in the one the man sinneth in the other it is not hee that doth it but sinne that dwelleth in him Rom. 7. 20. 5. Vnderstand that weaknesse and imperfection of graces and heauenly gifts makes not a nullity therof not that therefore they are not true graces in them 6. Conceiue thus much that the least degree and measure of Gods graces are true graces are a testimonie of Gods good fauour and aduanceth a man aboue his naturall condition and state 7. Take heed of making sense and feeling the Iudge of thy spirituall estate with God whilst thou art in affliction of Conscience and in perplexity of spirit for Cant. 3. 1. 5. 6. the Spouse may seeke her beloued and not find him for a while hee may withdraw himselfe for a space and not bee found nor answer And consider withall that it is one thing to haue graces and an other to feele them liuelie at the present Graces in their working are sometimes weak it ebbes and flowes waxeth waineth is more strong liuely at one time and lesse at an other so that a good Christian prayeth not beleeues not heares not ioyeth not loueth not goodnesse nor good men euer a like For he that faith he is alwaies the same in all holy duties did neuer any such duty well and much deceiueth himselfe 8. Thou must know a comfortable lesson which is this that a Christian mans obedience to the law is not legall now but Euangelicall performed vnder the Couenant of grace and not from the Couenant of of works which lieth not vpon any in Iesus Christ 9. When any comfortlesse or desperate thoughts molest thee checke thy selfe with Dauid and say Ps 77. 10. It is my infirmity I will remember the yeeres of the right hand of the most Highest call to mind thy former comforts thy foretaste of Gods fauour and experience of his loue and meditate and stay on that 10. And lastly in what anguish soeuer thou be yet cease not neglect not to pray to cry and call to cast vp eiaculations from thy Psal 77. 2. heart vnto God for Dauid sought God when his soule was without comfort yea in the sorrowes of death and paines of Hell euen then he prayed Ps 116. 4. and said O Lord I beseech thee deliuer my soule By these preparatiues the Medicine for the soule will worke Section 6. Of the soueraigne salue to cure the wound THe afflicted and sicke Patient hauing receiued these ten preparatiues the Medicine will worke well In the ministring whereof note first what it is secondly who must administer the Physicke thirdly what is the instrumentall meanes for it fourthly after the receipt what bee the Cordials for comfort The remedy for curing fully the wound is onely one and that is the sauing knowledge of Iesus Christ with faith in him For if wee bee truly informed in these things first what Christ is in his person secondly what hee was ordained to be for vs thirdly what here he hath done for vs fourthly what hee now doth for vs and fifthly what he will doe for vs hereafter at his second comming Then knowing first what wee by him are freed from secondly what wee are made by him thirdly what we haue here attained vnto by him fourthly and what in the end we shall be by him By the knowledge of all these things distinctly marked and vnderstood our faith will wholly rest vpon him our Conscience will be greatly comforted and all the obiections met with and fully answered which may bee made by Satan or by man himselfe and so the wound perfectly cured Section 7. By whom to be administred THe Physitian to administer the Medicine is inward and outward The inward and principal is Gods holy Spirit who begets faith confirmeth it makes man to take hold on Christ and giueth him spirituall comfort this is hee that is called the Comforter without whom no comfort spirituall we must therefore pray for this holy Spirit because God hath promised him Luk. 11. 13. The outward is Gods 2. Sam. 12. Act. 2. 37. 38. 16. 2.
hee not wholly giuen ouer to the terrour thereof nor to Satans malitious suggestions Because they are not vnder the Law but vnder Grace their graces also do worke as their faith and hope though but weakely for the present and God doth not vtterly forsake them Iob 8. 20. neither doth hee suffer them to be tempted aboue that which they are able to beare 1. Cor. 10. 13. 4. They differ in some effects the desperate conscience makes man to seeke ease and to get freed from the torture here if he may not to change his former euill life but to liue quietly as before in his vaine course of his conuersation vexed to haue in this world a Hell of which hee is regardlesse till after death But the wounded soule seeketh deliuerance not to follow the world for profits or pleasures but with a resolution â—o walke more carefully in holy duties and to haue his heart set at liberty to runne more chearefully the way of Gods Commandements 5. They differ in the remedies vsed to cure the griefe The desperate conscience driues men to vaine company foolish pastimes wanton delights or to thrust them into worldly businesses or to seeke help of ill instruments Witches Wizards as Saul did or to goe to their companions in sinne as Iudas did but without comfort The afflicted spirit is not moued to any of these but flyeth from them and hateth them it finds no rest by worldly vaine and fleshly meanes it therfore seekes spirituall meanes godly mens aduise Christian conference and labours continually with earnest desire to feele comfort in a fauourable acceptance with God through faith in Iesus Christ 6. And lastly they differ in the end the desperate Conscience workes mans destruction makes some to kill themselues or to die with damnation vpon themselues in their own mouthes or else suddenly 1. Sam. 25. 37. with terrour haue their hearts die within them and become as a stone like Nabal But the godly afflicted in conscience attaineth to Psa 37. 37. a more happy end and that is peace after much and long conflict as examples haue shewed CHAP. 47. Of the difference betweene the afflicted Conscience and the passion of Melancholy IT is the fashion of vaine men to iudge the wound of Conscience Melancholy because they are altogether ignorant of the one and not so of the other according to their naturall knowledge therefore they fondly iudge of a spirituall malady And for that they may sometime meet together to the greater griefe of the aflicted spirit and not discerning the one from the other they rashly iudge all to be onely a fit of Melancholy when as they differ much For first the Melancholike humour workes a sad pensiuenesse in such as bee neuer troubled about cases of Conscience nor euer grieued for sinne or failing in religious duties but the wound of Conscience workes heauinesse of heart for these things 2. Melancholy filleth the head often with vaine fantasies and imaginations of such things as if the parties had lost their wits and vnderstandings the conceits being to others so euidently false and foolish But he that is wounded in spirit loseth not his right apprehension of the iust cause of sorrow neither is he so mistaken in his imagination as the other be 3. Melancholike passions arise from naturall causes in the body the other from the sight of sinne in the soule 4. This may bee somewhat discerned by bodily complection so cannot the other for affliction of conscience may befall such whose complection is sâ—â—guine as Dauids was as by his description may appeare 1. Sam. 16. 12. 17. 42. and by his delight in Musicke 5. The meere melancholike person grieueth not for Gods dishonour for other mens rebellions against God and because men keepe not Gods Law hee is not touched with these things as a Dauid was and afflicted soules be for their owne sins which moueth them to mourne and lament for others 6. The melancholy is cured by physicke as being a bodily disease but so is not the wound of spirit 7. The melancholike cured and amended is not ioyous in the Lord speaks not of spirituall comforts and peace obtained with God by faith nor delighteth in the company of the godly nor in any holy conference with them nor seekes after spirituall meanes nor finds comfort in meditation hearing and reading of Gods Word often praying and many eiaculations vnto God but the afflicted in Conscience cured takes delight in these things and doth expresse much ioy herein euen to the reioycing of the hearts of the pious and religiously-minded Lastly the melancholike humour is neuer so cured but the parties of that complection will easily bee ouertaken therewith either vpon no occasion or vpon light crosses of the world and discontentments and so bee cast into a sudden dumpishnesse without being able to render a sound reason thereof But men of wounded conscience once cured and their peace obtained with God they are neuer sad but for some new sinne or being in company with such as grieue theÌ„ by sinning the worlds crosses may trouble them but finding inward peace they are chearefull or soone made chearefull by comfortable conference with religious people The Melancholike humour and the wound of conscience doe very much differ one from the other and require differing remedies and differing Phisicians to cure the same CHAP. 48. Of the quiet good Conscience WE may see by that which hath before been deliuered in the 44. Chapter that a good Conscience regenerated may bee yet sometimes troubled which is as a disease for a time till it be healed and made a quiet Conscience Which is the peaceable Conscience clearing acquiting and absoluing like Saint Pauls who knew 1. Cor. 44. nothing by himselfe This is the Conscience of an Henoth walking with God of an Abraham vpright in his walking before God and of a Zachary and Elizabeth liuing blamelesse in all the Commandements of God Section 1. How come by THis peaceable Conscience is attained by hauing Iesus Christ Melchizedech Heb. 7. 2. for our righteousnesse and our King of Mat. 11. 28 peace for he it is that giueth his rest and peace Secondly by iustifying faith Ioh. 14. 27 apprehending and applying his righteousnesse for so haue wee peace with Rom. 5. 1. God which workes peace of Conscience Thirdly by assurance of pardon for sinne through Iesus Christ for what can then disquiet Conscience Dauids Conscience was quiet after hee had obtained pardon and where there is remission Heb. 10. 2. 18. there is no more sacrifice for sinne nor conscience of sinne to vexe and trouble the penitent Fourthly by being a liuely member and subiect of the Kingdome of God and of Christ because there is ioy and peace Ro. 14. 17. in the holy Ghost Fifthly by God Spirit the fruit whereof among other is peace Sixthly by the exercise Gal. 5. 22. of praier making our requests known vnto God so shall
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
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
of his debt Conscience is a witnesse standing by iustifying that payment by which he is freed from the debt Section 3. Of the comfort which ariseth from this iustification of Conscience SIngular is the consolation which a godly Christian reapeth by this Conscience so witnessing his faith in Iesus Christ as before is shewed For what benefit by Christ through faith is obteined in Gods mercie in that this Conscience doth comfort vs Now the benefit is manifold First It comforteth against Rom. 8. 4. the terrour of the law for in Christ wee fulfill it Secondly against the Rom. 5. 10. feare of Gods iustice for attonement is made his wrath appeased and he reconciled Thirdly against 2. Cor. 5. 18. all Satans accusings for Christ hath ouercome him for vs. Fourthly against Ioh. 14. 30. falls of infirmitie and sinning after we be in Christ for Christs bloud clenseth Heb. 2. 14. 1. Ioh. 1. 7. Mat. 1. from all sinnes He saues his people from their sins and when they do sinne he is their Aduocate with the 1. Ioh. 2. 1. Father and their propitiatiation Fifthly against fainting vnder afflictions for they are changed from punishments into chastisements Heb. 12. 5. 6. and from the signe of Gods anger into the witnesse of his loue for as many as he loueth hee chastiseth and scourgeth Sixthly against all sad sorrow because of our great imperfections our too much ignorance our vnrighteousnesse our defect in holinesse and the remainders of sinne and corruption in vs. For Iesus Christ is our purity wisdome righteousnesse sanctification 1. Cor. 1. 30. and redemption Seuenthly against the feare of death for he hath ouercome death abolished 2. Tim. 1. 10. Ioh. 10. 28. it and giuen life and immortality Lastly against the dread of damnation Rom. 81. 33. 34. Hell and destruction For Christ hath freed and iustified vs who can then condemne Conscience by witnessing our faith in Christ affordeth vs consolation against the feare and dread of all these things We must therfore labour for it by the meanes whereby it is attained of which before So must wee endeuour to keepe it when we haue it Section 4. How to keepe this iustifying Conscience TO keepe this comfortable conscience there are two things to be obserued of vs 1. To take heed of such things as may ouerthrow it and make vs to lose it and they chiefly are these three First to vphold a couenant of workes betweene God and vs his people professing the Gospell Secondly to maintain iustification by workes and not by faith without the workes of the Law Thirdly to lose our faith For he that loseth his faith loseth his good Conscience 1. Tim. 1. 19. And whosoeuer doe hold a couenant of workes and righteousnesse thereby are in bondaged to the Law are fallen from grace propounded Gal. 5. 4. by the Gospell they cannot attaine to righteousnesse Rom. 9. 30. 31. 32. and 10. 2. Christ profiteth them nothing so remain they vnder the curse from which by Christ onely they must be freed Therefore such cannot Gal. 3. 13. and 5. 4. haue this iustifying Conscience but by these means doe lose it because it witnesseth it through faith of the Gospell and not by the Law 2. To keepe this Conscience as we must take heed of that which may ouerthrow it so must we be carefull to maintaine and nourish that which will preserue it and that is by strengthening of our faith by holding to the Couenant of Grace by meditating vpon not onely the sufficiencie but also vpon the efficacie of Christ his satisfaction and merit of his obedience particularly for euery one of vs beleeuing to be saued onely by him by considering of Gods faithfulnesse and truth in his gracious promises made to vs in Christ and by the frequent vse of the Lords supper in which our faith may be greatly strengthened First by beholding God the Father giuing Christ his Sonne Secondly by considering how Christ offered himselfe Thirdly by both these to gather the infinite loue of both towards vs Fourthly by assuring our selues first that we may apply Christ particularly secondly that Christ is receiued into vs for I am in Ioh. 17. them saith hee Thirdly That we can no more lose Christ then the elements which we haue receiued Thus by the Sacrament may our faith bee strengthened and so our iustifying Conscience preserued which witnesseth onely so as wee haue faith to beleeue so as if faith faile it faileth if faith haue it work then this Conscience hath it worke and affordeth vs singular comfort betweene God and vs. And thus much now at the length concerning a good Conscience and all the differences thereof the generall fruit and benefit of all followes CHAP. 52. Of the singular effect which ariseth from a good Conscience regenerate quiet vpright pure and iustifying WHen man hath attained to a good Conscience regenerat and that it be quiet pure vpright and witnessing our faith in the Lord Iesus through the binding power of the Gospell it worketh a holy and reuerent boldnesse with confidence 1. Ioh. 3. 21. Eph. 3. 12. Heb. 4. 16. Ioh. 21. 17. 2. Tim. 4. 7. to haue accesse vnto God to make vs euen after fearefull falls being truly penitent to appeale to God concerning our loue to him to be assured of our saluation to be comforted in great afflictions being able to say let him slay me Ioh. 13. 15. 18. and 16. 19. yet will I trust in him I shall be iustified for my record is in heauen and witnesse 2. Cor. 5. 6. 8. on high and lastly to desire to be dissolued and to be with Christ For through this good Conscience so quiet pure and vpright Psa 44. 8. our hearts are freed from feares and we haue a holy glorying in the Lord with giuing him thanks and praise for our place Rom. 8. 33. 〈◊〉 and attonement with God concluding that nothing can separate vs from the loue of God which is in Christ Iesus But here lest many bee deceiued it shall not be amisse to shew a difference betweene this holy Confidence arising from Conscience and fleshly presumption of which in the Chapter following CHAP. 53. Of the difference betweene confidence from a good Conscience and presumption from a deceitfull heart THere be two rocks on which man split their Soules the one is desperation which most feare and fewest feele the other presumption which almost none dread and yet by it most are tumbled into Hel before they be aware not one of tenne thousands shall we heare of despairing but tenne thousands to one of them presuming as the whole World in the daies of Noah a whole City yea many Cities while one Lot feared and the rest by presumption perished Now holy Confidence with a good Conscience preserueth from both from the one and from the other so that a godly man shall neither despaire nor presume Confidence is opposite to
despaire and therfore need I not set out their differences but confidence and presumption haue some semblances and therefore it is fit they should be well discerned one from the other Section 1. In whom they be and their natures or properties THe one is in the regenerate and is supernaturall in one of a good Conscience qualified with grace The other in the vnregenerate and is naturall in one of an ill Conscience and without grace Presumption takes all for granted without examination and can giue no good reason of his state between God and him but confidence from a good Conscience trusteth vpon sound triall serious searching out of a mans standing and is able to yeld sufficient reason of that Confidence presumption giueth nature it swing so doth not this holy confidence but restrains it Section 3. Of their differing causes PResumption is from self conceit wrought by Satan who suggesteth persuasion of mercy though men liue neuer so wickedly without any care of religious duties Confidence from a good Conscience is wrought by Gods spirit and so holds fast vpon Gods mercy not separated from a reuerent awe of God and holy obedience Presumption groweth vpon outward prosperity worldly preferments and carthly contentments But confidence from a good Conscience groweth vpon inward peace with God when the World frowneth and affordeth nothing but discontentments Presumption gâ—tteth strength from other mens sinnes from such as sinne as they do or doe worse in some euils but especially from the falls of the godly But this holy confidence is therby somwhat shaken and that through feare of falling Presumption is ignorant and is built vpon some erroneous conceits as that God made all so will he be mercifull and saue all contrarie to Isai 27. 11. that Christ died for all and yet will at last day damne many that God requireth no more of man then he is able to performe that many make more adoe to goe to heauen then needeth that there needs not so much teaching and preaching that all that can be said is to loue God aboue all and our Neighbour as our selues and such like false imaginations But spirituall confidence is grounded vpon sound knowledge and reiecteth these rotten props and falsâ—ities and knowes the way to Heauen to be straite and few find it Section 4. Of their differing effects Presumption makes a man to think repentance an easie act and therefore to deferre of his repentance from time to time til he can finde leasure to repent So doth not this confidence but iudgeth it hard and feares to put it off labouring to shew forth repentance and the fruits thereof daily Presumption makes a man to neglect the meanes of saluation preaching of Gods word holy meditation feruent prayer This holy confidence moueth vs to the vse of the meanes and therein to delight and to exercise our selues therin Presumption makes a man in the vse of the meanes hearing praying receiuing the Sacrament to do them as duties to be done but without any care of the manner effect and fruit reaped thereby But this heauenly confidence in holy exercises and duties makes a man to doe them as with the matter so to haue regard to the maner obseruing the effects and expressing the fruites afterwards Presumption makes a man proud and willfull 1. Pet. 2. 10 especially in prosperity but basely to be deiected and cast downe in aduersity This confidence from a good Conscience works gracious humility selfe deniall euen in prosperity and is not without comfort and courage in aduersity Presumption makes a Deut. 1. 43. Ier. 43. 2. 4. 7. man bold to sinne as the Israelites did proud Iohanan and Amaziah the 2. Chr. 25. King though fore warned to the contrarie This confidence restraineth from sinne and makes a man to feare that he offend not especially being fore warned Presumption cannot encourage a man to goe to God and there to lay open all his sinnes before him particularly but onely to confesse in generall that he is a sinner But this conscionable confidence affordeth a man comfort in so doing so as he dare do it with perswasion of mercy Presumption will neuer hearten a man to suffer boldly for religion but makes him to feare faint and to start backe in such a case But this confidence from a good Conscience makes a man stout in Gods cause and to reioyce in tribulation for righteousnesse sake Lastly presumption carrieth a man to Hell but this confidence bringeth to Heauen And thus farre touching the difference of these two CHAP. 54. Of the time of Conscience continuance in it working NOw followeth the last point in this Treatise of Conscience to be handled and that is concerning the time and continuance of it working of which there is a fourefold consideration first here secondly at death Thirdly at last day and Fourthly after the day of iudgement Section 1. Of Conscience working here THat it hath it operation in this life while men remaine among men and conuerse with men the whole discourse in this booke sheweth mens experience can beare witnes of it and examples of men in Conscience tormented giue euidence hereof in all ages Section 2. Of the working at death WHen death the dreadfull messenger to the damned commeth if those wofull ones doe but once bethinke themselues that they are going before God that now they must away to their appointed place death being the reward of sinne Conscience cannot but then begin to work as it hath done of some in a fearefull manner vpon sicknesse Se Acts and Monuments fol. 1913. and in their death-bed Yea it hath grieuously afflicted sometime very godly men of both sorts instances may be giuen Section 3. Of the working of it at the last day WHen Christ shall come to iudgement and when euery one shall appeare before his tribunall seate to render an account of all that which hath beene done in the body whether good or euill then the books shal be opened euen the books of Reu. 20. their Consciences in which haue been registred vp mens sins the most secret Rom. 2. 16. Eccles 12. 14. 1. Cor. 4. 5. 1. Ioh. 4. 17. and hidden the very Counsels of the heart Then the wicked shall tremble but the godly shall haue boldnesse for it is the day of their full redemption their Conscience shall comfort them in beholding their Redeemer their Sauiour Section 4. Of the durablenesse of it in Heauen COnscience good and vpright goeth with men into heauen for Gods will as a Rule still remaineth knowne to them they haue also the vse of their vnderstanding in and concerning the rule the will of God They act and do according to Gods wil which cannot want application vpon the act correspondent to the rule and therefore must there needs be Conscience which being here in the godly imperfect must needs be there in perfection vpon their complete and perfect obedience Adam in his state of innocencie and perfection had Conscience
the same is renewed in the elect Saints of God here at death it remaineth and at the last day men shall find it in them And may any imagine then that it shall be wanting in heauen No verily for here it is good mens chiefest comfort vnder God and there also it shall be their consolation and that vpon the same grounds as here though imperfect but there in perfection Now the grounds of comfort from Conscience in this life are these 1. Our auoiding of sin and mastery ouer corruptions now in Heauen wee shall in this respect haue Conscience to comfort vs for no vncleane thing shall come in there flesh and bloud cannot enter into that Kingdome no more sinning there corruption hath put on incorruption and weake man and sinfull hath on him there fulnesse of sanctitie 2. Our obedience here to Gods law makes coÌ„science to comfort vs much more in Heauen where it shall be in ful perfection euen legal obedience in euery mans person then so as there imputed righteousnes by faith ceaseth legall righteousnesse was in Adam himselfe for direction Euangelicall is now for supportation and found in an other which is during our time here but in heauen legall obedience and righteousnesse shall be found in all the Saints after the iudgement day 3. Our conuersation being here sincere louing simple without fraud which ioyed Saint Pauls 2. Cor. 1. 12. Conscience Now in heauen the fellowship is perfectly sincere and louing ful of true affection of loue without Hipocrisie simulation and deceit performed in simplicity of heart and soule all of one mind and will There is no enuy no grudging no maligning nor ill speaking Conscience cleareth them of all these and comforts them in their happy and most blessed societie together 4. Our hauing here Gods spirit which doth Rom. 8. witnesse with our Consciences that we are now Gods Children Now in heauen shall Conscience through Gods spirit herein greatly comfort vs assuring vs for euer to be the Lords without wauering or doubting 5. Our here fellowship with the Father and the Sonne 1. Ioh. 1. 3. but in Heauen euident more excellent and glorious Vpon these grounds Conscience as it did in Adam when he was in the state of innocencie doth now 1. It beareth witnesse to the godly of all these things and that they are endued with perfect knowledge there with perfect holinesse and righteousnesse and euen with that image of God after which they at the beginning were created now in all perfection both of body and soule 2. It hereupon doth comfort them vnspeakeably the vnexpressible ioy therof is as an heauen in it selfe vnto them by the comfort whereof they conuerse with Angels as fellow seruants and liue in Gods holy presence reioicing with thanksgiuing and praises endlesly Section 5. Of Conscience working in the damned in Hell COnscience as it witnesseth for the blessed Ones in Heauen and comforteth them So in Hell it witnesseth against the damned and tormenteth them and is called ehe Mar. 9. 44. 46. worme that neuer dieth and it is well compared thus to a worme and to a worme that neuer dieth It is compared first to a worme 1. A worme is bred of corruption so comes this Hell-worme of Conscience from filthie corrupt lusts within vs. Secondly a worme lyeth gnawing and griping in the stomacke and bowels so this Hell-worme in the soule and heart of man Thirdly A worme in mouing turneth too and fro this way and that way So this Hell-worme in mouing works torture and pangs now one way now another by settîng sinnes before them which is a great plague Psal 50. 21. threatned by the Lord. It was an anguish and bitternesse to Iobs soule to be made to remember Iob. 13. 26. the sinnes of his youth For hereby they know that God keepes in remembrance all their sins and hath them set before Hos 7. 2. his face and therefore his Hâ—s 7. 2. Ps 90. 7. 8. anger and wrath seizeth vpon them Secondly by applying the desert of the torments and plagues in Hell as iustly deserued for such sinnes For when they seeke for mercy this Hell-worme of Conscience will reply and say as Abraham in the Parable Remember thou tookest thy pleasures thou gapedst for profits didst hunt after preferment nothing could withhold thee thou wouldst be filthy in vncleannesse in adultery fornication drunkennesse and gluttonie thou wouldst oppresse coozen and defraud to get wealth now art thou tormented and tortured and shalt bee Thirdly by telling them when they look vp and see the godly in felicitie that they are vnworthy of that happinesse because they despised God Gods Word Gods Ministers and Gods people and therefore haue lost for euer their portion there now thus this Hell-worme tormenteth them Secondly it is a worme that neuer dyeth Heere wormes in the stomacke or belly may be killed and by Physicke auoided but no meanes to kill this it neuer dyeth but is euer without end tormenting and afflicting torturing and restlesly vexing the damned there The wofull effects are these They are in restlesse paine and seeke for ease as the Parable of Diues sheweth Luk. 16. 24. but now the time of mercy is past and no ease in the least degree to be expected from God for hee endured their sinnes and they must now endure his plagues Secondly they desire to die and to out off their dayes wishing a finall consumption but this cannot bee they once dyed now they must diue as dying and dyingi yet liue most miserably in vnspeakable torment Thirdly they weep and gnash their Mat. 8. 12. 13. 42. teeth as such doe as be tormented with wormes They weep and lament and that vpon a foure fold consideration first for the losse of heauen and that happinesse there iust cause of sorrow and lamentation for the losse is vnualewable Heauen for Hell others admitted in Luk. 13. 28 and they thrust out this makes them weepe Secondly then because of the Reuel 21. 8 torment the grawing worme the flames of fire in a Lake of fire and brimstone a burning sornace Thirdly for that they are with the Diuels and his angels Matth. 25. their companions in that endlesse woe Lastly because they cry to God they cry to the Lord Iesus and none will heare nor pitie them no if they knew one another not parents their children not children their parents not the husband his wife nor the wife her husband would shew any pitie for Iesus Christ will now doe nothing for them Is not heere cause then of weeping and lamentation They gnash with their teeth which is a signe of anger and extreme impatiency Iob 16. 9. and rage for they are mad first against themselues for being the cause of their owne confusion and damnation as the Hell-worme will tell them Secondly against those hellish spirits for inticing them to sin for hardening their hearts in sinning Thirdly against one another for causing occasioning counselling countenancing and furthering one another in euill Oh how many children will curse their parents for ill education Oh how many seruants will haue cause to curse their masters for neglecting their poore soules and for suffering them in wicked courses Oh how many people will curse bitterly their blind or carelesse Pastors Oh that men could heare their complaints their cries and bitter wailings to terrifie vs from ioyning together in wickednesse Let it not seeme incredible to suppose that they will breake into bitter curses for if torment moued patient Iob to curse the day that euer hee Iob 3. was borne and blessed Ieremy to breake into curses 20. 14. as the wicked people will doe here shall we thinke it strange that these damned wretches should fall into cursing there Fourthly against the godly to see them in felicity this here will make them gnash with Psa 112. 10 their teeth they are still so full of enuy and hatred against them that then they will be enraged to see them blessed and themselues accursed Lastly they will rage against God and blaspheme him so the wicked wil do because of their torments for repent they Reuel 16. 9. 11. cannot neither will they giue glory vnto God Consider these wofull effects of this Hell-worme hereafter which now lieth at rest within thee that hast hardened thy heart in wickednesse Oh betimes looke to thy Conscience make it thy friend that God may bee also thy friend lest it become thy foe and be the Hel-worme among the damned fiends there to torment thee for euer and euer FINIS