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
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
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
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
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
degree of an ill Conscience is the seared and cauterized Conscience of which Saint Paul makes mention 1. Tim. 4. 2. a Conscience seared with an hot iron so as it is of a crusty senslesnesse for cut it prick it yet it bleeds not This is the Conscience of Hereticks deeply dyed with hypocrisie led away with the spirit of errour being seduced and seducing others teaching in stead of the truth the Doctrine of Diuels 1. Tim. 4. 1 2. Such as call euill good Isai 5. 20. and good euill which put light for darkenesse and darkenesse for light leading captiue the simple loden 2. Tim. 3. 6 with sinne such are the Priests and Iesuites the Romane locusts the croaking froggs comming from the bottomlesse pit Reu. 9. 16. out of the mouth of the Beast the Dragon and the false prophet that is vpon the Popes command by the Diuels suggestion and as strengthened with the authoritie of the dominion and iurisdiction vsurped by that Antichrist This is also the Conscience of such as be past feeling in sinne by custome and hardnesse of Eph. 4. 19. Rom. 2. 2. heart which cannot repent This damned Conscience happeneth to some by obstinately resisting the cleare truth for aduantage sake by continuall custome of sinning especially after they haue felt the smart for sin For to such it happeneth as to one tender handed who beginning to worke with a hard instrument will haue his hand blistered but after by continuall vse it will become hard and brawny A man making Conscience of sinne and feeling the sting thereof if euer he fall to a custome of sinne his heart growes hard and his Conscience brawny and without sense so as he cannot repent and turne no more then the Ethiopian can wash white his skin or the Leopard be freed from his spots Ier. 13. 23. The remedie to cure this is onely the extraordinarie worke of God who can make that possible which with man is altogether impossible else of these sorts I may say as they write vpon the dore of the house infected with the Plague only this Lord haue mercie vpon them and so leaue them incurable saue onely by him that can doe all things what he will in heauen and in earth And thus much hitherto for the euill still and quiet Conscience with the diuerse differences now followes the stirring Conscience and differences thereof CHAP. 33. Of the stirring ill Conscience in generall THe stirring ill Conscience is the Conscience busie in accusing and is vnquiet painefull and troublesome Section 1. In whom it is THis was the Conscience of Adam and Eue presently vpon their fall This is the Conscience of the Rom. 2. 15. Heathen and of euery vnregenerate man all comming out of the loynes of Adam not borne anew whensoeuer they sin and do mind the Rule it binds Conscience to accuse Section 2. Of the causes thereof THis accusation of Conscience ariseth First of the guiltinesse of sinne knowne and obserued by the Vnderstanding to the informing of Conscience as wee may learne out of Ioh. 8. 9. Act. 2. 37. Secondly from the dominion of the law and power thereof Rom. 2. 15. 7. 9. 10. ouer all vnregenerate binding the Conscience as I haue said to accuse Thirdly vpon continuance in sin and not truly repenting for the same So long will Conscience accuse and cannot acquit because a pardon hath not been sued out Section 3. Of the effects THe accusing Conscience hath diuerse effects First It will make man blush and be ashamed Gen. 3. and Rom. 6. 21. Secondly not to endure to heare one speake of such sinnes whereof he is guilty Ioh. 8. 9. Thirdly It will work feare vpon the apprehension of onely appearance of danger as Iosephs brethren did Gen. 43. 18. and 45. 3. Fourthly It makes men suspicious of the loue of others whom they know they haue iustly offended and who they know haue power to reuenge themselues Gen. 45. 3. Lastly it works feare of death and maketh the vnprepared to say as the Israelits and to cry out we dy we all perish Num. 17. 12. Section 4. Of the Remedies TO stay this accusation of Conscience and to be freed frō the paine of it is First To remoue the guilt of sinne and to bee clensed ther from and this is attained by the bloud of Iesus Christ who clenseth vs from all sinne 1. Ioh. 1. 7. by the Fathers forgiuing this also clenseth vs from all iniquity 1. Ioh. 1. 9. and by the holy Ghost sanctifying vs. Tit. 3. 5. who workes faith in vs perswades vs of pardon Secondly By getting from vnder the rigorous dominion of the Law and malediction therof and that by Christ Rom. 7. 4. Gal. 4. Thirdly by repentance confessing sinne and forsaking the same for so shall man receiue mercie from God and remission of sins Prou. 28. 13. by Christ Act. 3. 26. and 5. 31. And so Conscience will be appeased and made comfortable and truly quiet in Christ Thus much for the stirring and vnquiet Conscience in generall now follow the differences CHAP. 34. Of the erroneous Conscience THe stirring Conscience erroneous is that which worketh and doth it office but yet erroneously Section 1. Of the difference betweene the blind Conscience and errour in Conscience and an erroneous Conscience HEre it is not amisse to shew the difference of a blind and erroneous conscience the blind seeth not the Rule this doth though badly that workes without the Rule this by Rule but amisse Also here note a difference betweene errour in Conscience and the Conscience erroneous An errour may be in the Conscience of a Peter euen an Apostle as in his iudging things common and vncleane which God had cleansed Act. 10. and in not being assured of the vocation of the Gentiles as also were some other beleeuers Act. 11. 2 and this is about some one or other particular matter But the erroneous Conscience is that which is most what misled in matters of a mans religion and his deuotion Section 2. In what the erroneous Conscience doth amisse THe act of this erroneous Conscience stands in two things 1. In excusing where it ought to accuse as it did Vzzah in touching the Ark and in Saul offering sacrifice and in Vzziah attempting to burne incense such a Conscience had Rachel Gen. 30. 6. and Leah Gen. 30. 18. which made them reioyce as if God approued them in that which was euill this was Saint Pauls Conscience before conuersion Act. 26. 9. and the Conscience of Christs enemies Ioh. 16. 2. and of the Papists now whose Conscience allowes them to equiuocate in an oath to neglect reading of Scripture except they haue license to hate our profession to take carnall liberty on the Lords day and to seeke the death of such as withstand them in their profession 2. In accusing when it should excuse when we do but what is lawfull to be done It murmured against Peter when God bad Act. 10. 13. 14.
28. him arise and eate and so when he was to goe vnto the Gentiles till God gaue him a speciall warrant Thus it deales with Papists in keeping them from our Church from pious conscience and meanes of sauing knowledge Thus Ahaz Conscience seemed to trouble him as fearing to tempt God when he was Isai 7. 11. 12. required to aske a signe and yet would not Section 3. Whose conscience this is THis is the Conscience of all that be ignorant of the right rule of religion and obedience the conscience of the weake in vnderstanding to iudge and discerne of truth in their seruice and deuotion to God of young Nouices ouer forward before they know what is lawfull and vnlawfull of some zealous without knowledge as the Iewes and now Brownists Rom. 10. 2. and Anabaptists and fiery Papists of all headstrong Factionists and presumptuous Spirits of all Vsurers which hold their course lawfull Section 4. Of the causes hereof FIrst the ignorance of the true rule so as a man doth what seemes good in his owne eyes as some Isralites Deut. 12. 8. did Hereupon it is that men take euill for good good for euill light for darkenesse darkenesse for light vice for vertue and vertue for vice for ignorance Mat. 22. 29 1. Tim. 1. 6. 7. of scripture makes people to erre 2. The abuse of the true Rule which is by false interpreting of it as Scribes and Pharisies did by sticking Mat. 5. 6 to the letter without the sense and true meaning as Papists doe in taking literally these words this is my body and as Vsurers do the place of Matth. 25. 27. by misalledging the Scripture as Satan did Mat. 4. and as doe all Hereticks and Schismaticks by making false conclusions from sound premises 3. The hauing of a false Rule for direction as bare opinions of the learned examples of the old of the wise in the World of great men and rich men custome multitude mens owne conceits fantasies and opinions from corrupted reason These all are crooked Rules and make conscience anomalous and the man to doe amisse Section 5. The effects of it THe Conscience so erring breeds in men heresie schisme superstition wilworship and idolatrie It heartens some to be obstinate Ioh. 16. 2. in euill yea in persecuting the Godlie in the zeale of a false Religion Section 6. The remedie THe rectifying of this erroneous Conscience is this to know the true Rule and the true sense of it to hold onely to it and rightly to vse and apply it Section 7. Of certaine questions FIrst Quest Whether a man doth well to be led by his erroneous Conscience Answ No First because the conscience is deceiued by the errour of vnderstanding which is in it selfe a sinne if it know not what it ought to know therfore a man is not to follow the errour of Conscience Secondly because that which Conscience excuseth may be a flat sin or that which it accuseth a man in may bee a duty commanded by God If so then conscience cannot dispense with man in sinning nor absolue him from an imposed duty for God is greater then his Conscience who binds it to direct man in excusing and accusing rightly 2. Quest Whether a man may doe contrarie to his conscience when it erreth Ans To answer to this we must consider about what the conscience erreth whether in things simply commanded or forbidden or about things indifferent 1. If about things of the first nature man is to regard Gods authority ouer him and his Conscience too his couenant in baptisme and his bond there tying him absolutely to the lawes of his Soueraign the God of Heauen And therefore is he to presse his Conscience with the euidence of the commandement to yeeld obedience thereunto and to force it by the cleare authority of it to do as God commandeth or forbiddeth 2. If about things indifferent a man may not doe against his Conscience Rom. 14. 22. 23. Happy is hee saith the Apostle that condemneth not himselfe to wit in and by his owne Conscience in that thing which hee alloweth to wit in doing it for he that doubteth that is he that puts a difference and discerneth betweene one thing and an other and yet cannot resolue himselfe therein sinneth if he do it Now why hee may not presse Conscience and do against it herein is for that God hath left the matter free and hath not enterposed his authority of command or forbidding between the matter and a mans conscience to bind it this way or that way but leaueth it to the guidance of the Rules of things indifferent wherof the Church hath authority to iudge and so to interpose her power betweene Conscience and such matters according to those rules with which a priuat mans Conscience must rest satisfied and if it be not he must labour earnestly for resolution and perswasion in the meane space the Church is to beare with his weakenesse Thus much for the erroneous Conscience CHAP. 35. Of the superstitious Conscience THe next difference of the stirring ill Conscience is the superstitious Conscience This is the Conscience exercised about vaine imaginations superstitious worship and false feares Section 1. In whom it is THis is the Conscience of such as be awed by Spirits and Diuels by Ier. 10. 2. signes in the Heauens as the heathen be of all idolaters foolish ceremonious will-worshippers as were the Athenians and now Act. 17. 22 Papists Of all such as worship God in much seruile feare and not willingly as many sottish people yet among vs doe Of all witches Wizzards Astrologers Charmers obseruers of times good and bad daies fortune-casters and all that rable of rake-hels Lastly it is the conscience of all timorous natures giuen to obserue that which they call luck and chance Section 2. Of such things as about which this Conscience is exercised THis superstitious Conscience is exercised about two things about will worship and opinions of some workes of Gods prouidence First about will worship a seruice intended to God but taken vp of a mans owne head an humane inuention Mar. 7. 4. by humane authoritie imposed Col. 1. 22. and onely by custome confirmed and therefore a vaine worship Mat. 15. 9. for this superstitious Conscience herein puts religion where none is in places in meates in habits in times in externall Luk. 11. 39 Mark 7. 4. Mat. 15. 2. purifyings and washings as Scribes and Pharisees did and Papists now do Section 3. The causes hereof THis superstitious Conscience commeth by the iudgment deceiued through Satans suggestions and beguilings of men Col. 2. 18. so as the Conscience becommeth bound needlesly and that by these meanes First By philosophicall vaine deceits according to the rudiments of the world and not after Christ for worldly wisedome cannot instruct vs in the sauing knowledge of God 1. Cor. 1. 21. Secondly by humane traditions made equall with or preferred before Gods commandements as they were by
to learne and beleeue these things 1. That God is infinite in mercy slow to anger and of great kindnesse Ioel 2. 13. Secondly that he hath no pleasure in the death of a sinner but rather that he should repent and liue Ezek. 18. 23. 22. which he confirmeth to vs by an oath Chap. 33. 11. Thirdly that hee will pardon euery true penitent for so hath hee promised Ezek. 18. 27. 28. and this must they know that not sinne but the not repenting of sinne damneth man for if wee repent and belieue wee shall bee saued Fourthly that God in Christ Iesus is well pleased Matth. 3. 17. who is our Aduocate with the Father who is our Propitiation for our sinnes 1. Ioh. 2. 1. 2. Fifthly that hee is become all in all for to pacifie Gods wrath and to procure his fauour for vs 1. Cor. 1. 30. 2. Cor. 5. 21. Heb. 9. 12. and 10. 14. Rom. 8. 1. 33. 34. Sixthly that he inuiteth vs louingly to come to him promiseth refreshment Mat. 11. 28. with these adde a holy and reuerent vse of the Sacrament for the exercise and strengthening of faith in Christ offered to them therein applyed and receiued particularly greatly furthering to the comfort of Conscience and to preuent despaire And thus much now at length touching the euill Conscience still and stirring with all the differences of them both now followeth the good Conscience CHAP. 39. Of the good Conscience in generall OF a good Conscience the Apostle maketh mention very often in diuers places as in Act. 23. 1. and 24. 16. 1. Tim. 1. 5. and Heb. 13. 18. A good Conscience is that which performeth it offices rightly for the comfort of man The goodnesse of it stands in seeing aright in acquainting a man truly with himselfe in well directing of him in witnessing with and so rightly excusing and acquiting him This is the conscience which Saint Paul speaks of without offence that is which hath no stop or impediment to hinder it from excusing Act. 24. 16. This Saint Paul knew he had in this he liued and this he endeuored to keep for hee desired to liue honestly Heb. 13. 18. This was it that made him reioyce 2. Cor. 1. 12. to be without feare and to speake boldly to the faces of Gods Enemies Act. 23. 1. not to be daunted before the mighty in a good cause no more then Paul was Act. 24. 10. 16. nor Peter with other Apostles Act. 5. 29. nor Luther when he entred into Wormes not caring if all the tiles there had been Diuels This good Conscience bare vp Iob against all his friends ouer vncharitable censure of him in so great affliction This vpheld Dauid in all his distresses and Sauls persecuting of him and slanders raised vpon him by his Courtiers This made Saint Paul to 2. Cor. 6. 8. passe through honour and dishonour good report and bad This good Conscience may bee said to bee threefold the naturall morall and regenerate CHAP. 40. Of the naturall good Conscience BY the naturall good Conscience I meane that which was in man by Creation in Adam before the fall The excellency hereof stood in these things First in bearing Adam witnesse that he was good holy innocent righteous and therfore happy and blessed Secondly in bearing sway and rule in him so as hee was euery way obedient to Gods will Thirdly in comforting him in Gods presence with ioy without terrour or dread of diuine maiestie This was the goodnesse of his Conscience then while he abode in his innocencie harmelesse and without sinne And this shall be the goodnesse of it when we attaine to perfection in glory The causes hereof were First the perfection of Adams knowledg who knew exactly Gods will and all and euery duty on his part to be performed to God to man and to himselfe Secondly the perfection of his memorie euer constantly and firmely retaining those duties for obseruing of them Thirdly the perfect freedome of the will free from all peruersenesse and rebellion and inclined to all goodnesse readily obeying the rule of reason and dictate of Conscience Fourthly The hearts vprightnesse with all purity and sincerity Lastly the affections orderly setled and free from sensuality inconstancie disorder and excesse Vnruly passions bare then no sway But now since the fall this naturall Conscience hath lost it soueraigntie in the grosse vulgars as well Christian as heathen who haue onely some common principles but rudely apprehended on which sometime their Conscience workes otherwise for the most part they are led but by sense or experience or examples doing as they see others to doe and are little better then brute beasts through their sottish ignorance sauage qualities vnruly passions and beastly sensualitie doing many things against cōmon reason and the light of nature it selfe if they would but attend vnto it For want whereof they feele in a manner no worke of Conscience at all so farre haue innumerable Pagans and a numberlesse number of the ruder sort liuing among Christians and vnder that name most vnworthily degenerated from the goodnesse of the naturall Conscience which was in Adam The losse whereof is to bee bewailed we are to labour for to repaire it and to desire the perfection thereof in Heauen CHAP. 41. Of the morall good Conscience THe morall good Conscience is that which is exercised in and about matters onely of right and wrong and common ciuill honestie This Conscience is in two sorts of some out of the Church and of others within the Church Section 1. Of those out of the Church THere are many out of the Church which haue had and yet haue this morall Conscience Ancient Heathen Philosophers and many now among the Turks and Persians and other ciuilized Nations How farre these may go with this their morall conscience commendably it may appeare by these things First by some writing of morall vertues ethicks and politicks excellent well Secondly by many golden sentences dispersed here and there in their works Thirdly by wholsome lawes enacted and established among them Fourthly By praise worthy examples left recorded to all posterities some for iustice some for temperance and chastitie some for prudence some for fortitude and magnanimitie and so others for humility patience charity and the like of which histories are full Section 2. Of their helps hereto THis their morall Conscience is gotten First by ciuil education and by being trained vp in good manners Secondly by humaine sciences and good literature as ethicks Oeconomicks and Politicks Thirdly by the common naturall notions of right and wrong which by education and instruction they doe improue and make better vse of then others can Fourthly by some acquaintance sometime with practicall principles of supernaturall truths by getting some light from Gods booke through acquaintance with some of the Church Thus of those out of the Church Section 3. Of those in the Church THere are not a few which liue in the bosom of the Church and yet haue no more but
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