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duty_n	command_v	contrary_a	forbid_v	1,706	5	9.4049	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08989	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.	Bernard, Richard, 1568-1641.	1631 (1631)	STC 1928; ESTC S113805	87,184	494

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

righteousnesse for the Gospell First commendeth the law vnto vs as spirituall holy iust righteous and good Rom. 7. 12. 14. 1 Tim. 1. 8. Secondly It repeateth the Commandements with approbation and for continuing vse Rom. 13. 9. Thirdly it interpreteth the Commandements and the imposed duties therein more largely in a more spirituall sense Mat. 5. and 6. 1. Ioh. 3. 15. Fourthly it vrgeth the duties commanded by the law to be done Eph. 5. and 6. Col. 3. and 4. Rom. 13. 1. Tit. 3. 1. 1. Pet. 2. 13. and such vertues as it prescribeth Phil. 4. 6. Eph. 4. 32. 1. Tim. 6. 11. 18. 2. Pet. 1. 5. 6. 7. Fifthly these are vrged in Christs name as his commandements Eph. 6. 6. 1. Th. 4. 1. 2. 3. and as his wholsom words 1. Tim. 6. 3. Sixthly the doing of such duties are commended by Christ himselfe Mat. 5. 19. By Saint Iames cap. 2. 8. and by Saint Paul 1. Cor. 7. 19. and by Saint Peter 2. Pet. 1. 8. 9. Seuenthly the ministers of the Gospell are commanded to teach such duties 1. Tim. 6. 2. Tit. 2. 13. and 3. 1. 8. Lastly the sinnes forbidden by the law are condemned in the Gospell and disswaded from 1. Th. 5. 15. Eph. 4. 28. 31. Col. 3. 9. 1. Cor. 7. 8. 14. 1. Ioh. 5. 21. And to auoid such sinnes the Apostle saith was the commandement of Christ 1. Thes 4. 2. 6. and to teach otherwise is contrary to wholsome doctrine 1. Timoth 6. 3. 1. 10. 11. Yea Christ condemneth the breach of the Law Matth. 5. 19. and in the Gospell wrath is denounced against such as liue in wicked transgression against the Law Rom. 2. 8. Ninthly they erre therefore that teach that wee vnder the Gospell are not tyed to the Precepts of the Law to obserue them as a rule of life for the Law is established Rom. 3. 31. it remaineth perpetually Matth. 5. 18. Christ came to fulfill it not to destroy it and condemneth such as teach the breach of the least Commandement Matth. 5. 17. 19. Quest Here it may bee asked in what manner doth the Gospell bind the regenerate Conscience to the Law Answ It doth it not as the Law requireth to wit to obey it in the rigour thereof to bee thereby iustified or else to remaine accursed but it bindeth according to it owne nature as the word of grace that is Euangelically and this is first to take it now as from the hand of Iesus the Law-giuer to vs who hath written it by the new Couenant in our hearts by his holy Spirit Secondly to obserue it onely as a rule of life we hauing already attained to the righteousnesse of the Law in full perfection through faith in Christ Thirdly to performe the prescribed duties thereof by vertue Ioh. 15. 4. 5 Gal. 2. 20. Psal 40. 8. from Christ in obedience to him willingly without any seruile feare in vprightnesse of heart though imperfectly performed done to adorne the doctrine of the Gospell of God our Sauiour Christ in all things To this Euangelicall obedience the Gospel bindeth vs and not otherwise to the Law Section 4. From what things the regenerate mans Conscience by this power of the Gospell is freed in respect of the Law VPon the Gospell thus binding to the Law Euangelically the Conscience of the Regenerate is free from the Ceremoniall Law because it is bound by the Gospell to make him stand fast in the libertie purchased by Christ Gal. 5. 1. who hath abolished the law of Commandements of ordinances Eph. 2. 15. and blotted out the hand-writing of ordinances against vs Col. 2. 14. 16. Hence is it that the conscience of the Regenerate troubles him not about meates holy dayes nor offering vp any legall sacrifices Heb. 10. 2. It is also quit from the morall Law in respect of the rigorous dominion of it in respect of iustification by personall fulfilling it in respect of the malediction and the irritation thereof of which the Apostle speaketh Rom. 7. 8. Hence likewise it is first that the Regenerate conscience cannot vrge vs to the exact fulfilling of the Law nor can condemne vs for that wee doe not perfectly in our selues fulfill it Because the Gospel and Law of faith binds the Regenerate conscience as it is regenerate to the contrary to wit to witnesse that we fulfill it in Christ that therefore in him wee cannot bee condemned Rom. 3. 1. 4. 32 33. for this but if it accuse it accuseth for want of sincerity sometime and for failings but cannot condemne vs for not perfectly fulfilling the Law 2. Hence is it that it vrgeth not iustification by workes nor condemneth vs for not so seeking to be iustified Because by the Gospell the Regenerate is bound to cast off righteousnesse by the works of the Law Gal. 2. 16. and 5. 14. And to seeke by faith to be iustified which is the righteousnesse taught by the Gospell Rom. 3. 21. 22. without the workes of the Law Vers 28. 3. Hence is it that the Regenerate Conscience doth not condemne the regenerate man for the irritation by reason of sinne taking occasion from the commandement to worke all manner of concupiscence as it doth in others Rom. 7. 5. 8. Because the Conscience of the Regenerate is bound to beare him witnesse and so doth witnesse through the worke of the Spirit by the Gospell that after the inner man hee delighteth in the Law of God and hath a will to doe it Rom. 7. 22. Psal 1. 2. and 40. 8. that he would doe more good then he can that he hateth the euill hee doth Rom. 7. 15. 18. 19. that he hath an vnfeigned resolution to keepe Gods Commandements Psal 119. 57. 107. and that in studying the Law by grace receiued from the Gospell hee is more delighted in it and more desirous to doe it Of all these conscience beareth the Regenerate man witnesse and therfore cannot condemne him for that irritation by the Law through inbred corruption to grow worse 4. And lastly hence is it that it cannot nor doth not conclude the malediction and curse of the Law vpon the man regenerate because now this his Conscience is bound by the Gospell to witnesse his faith in Christ by whom he is freed from that curse Gal. 3. 13. that hee is the Child of God Rom. 8. 15. and that therefore belongeth to him the blessing with Abraham Gal. 3. 14. and eternall life by Iesus Christ Rom. 6. 23. Thus may we see what a happy acquittance the regenerate Conscience hath by the power of the Gospell from the Law Section 5. Why the Regenerate man is yet so much troubled about the Law THis before being so and the Conscience so freed by the authoritie of the Gospell it may bee demanded here Why a Regenerate man in his Conscience is more troubled about his legall omissions and committing of euill against the Law then for his omissions commissions against the Gospell hee not being now vnder the Law but

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