light whereby it is informed it is either a Naturall Conscience which hath onely the light of Nature for direction or it is a Christian Conscience and better enlightened as you may call it which besides Nature hath the Holy Scriptures more largely and distinctly guiding and directing it In regard of this direction Conscience is either informed or discerning or not enformed and blinde and this according to two degrées thereof is either a Doubting Conscience when for want of euident light to direct wée cannot resolue or an Erring Conscience when a man mistakes through ignorance good for euill or euill for good or when out of knowne principles and true we conclude and infer erroniously Againe Conscience is in regard of the quality thereof either Good or Bad the Good Conscience is that which is sprinkled with the bloud of Christ and regenerate and is according to a two-fold estate thereof either a good quiet Conscience when vpon good grounds wée truely beléeue and vnfeignedly repent enioying peace and confidence and boldnesse before God or a good troubled conscience when though we beléeue and repent yet through some sin that we haue committed or through our in-bred infidelity we are troubled and in doubt and this is called Good not because it is troubled but because of the true grace whereby it is renewed with the which true grace may and is oftentimes yea for the most part and that in the best men and women trouble ioyned as Dauids heart fainting him and Pauls crying out O wretched man Bad conscience is that which is not renewed for euery man till he bée in Christ hath a bad conscience and this also according to a two-fold estate thereof is either an euill quiet conscience whereof there are two degrées first a slumbring conscience that stirres not but when death comes or in some grieuous affliction Gen. 42.21 as the brethren of Ioseph Secondly a seared conscience which hath no more sence and féeling then a stone no not in death as may appeare by the example of Nabal 1. Sam. 25.37 Or an euill troubled conscience which is two-fold either a large conscience that makes no bones of small sinnes as they are called but stirres or stickes only at monstrous sins as which trembles at murder but makes nothing of anger reuiling and reuenging so it be not in bloud Such is the conscience also which refraines from bloudy oathes but as for Faith Troth Bread Drinke the light that shines c. neuer féeles or checkes for them or a narrow conscience and this is when the conscience féeles not greater sinnes and yet is very sensible of small things or trifles as the Pharisaicall conscience making great conscience of tithing Mint and Annice Mat. 23.24 but neglecting Mercy Faith and Iudgement or as the Popish conscience streyning at a little flesh on a Friday but swallowing blasphemies whooredomes and other grieuous sinnes without any trouble That faculty of our soule which takeeth knowledge and determineth of all our actions is called Conscience either because it is a partner with another in the knowledge of a secret which Another is God or because it is ioyned with certaine Principles and Rules of the Law in the minde and with memory vsing the helpe of these in the execution of the office therof The office of Conscience is two-fold First to know all things in a man or done and omitted by man all thoughts words déeds affections and the omitting of all duties the soule by conscience séeking it selfe as by a reflection As for instance The Soule by science knoweth a thing the Conscience it knowes that it knowes such a thing The Heart thinkes a thought good or euill by conscience the heart knowes that it thinkes such a thought By Faith the heart beleeues by Conscience the heart knowes it doth beléeue By affectious the Soule grieues or ioyes by conscience we know we do so Rom. 9.1 And hence the conscience is called a Register or Notary The second office of conscience is to determine of the thoughts words deedes of men which things as they are diuers in regard of time so is the action of conscience diuers concerning them The actions to insist onely of them are either past or to come Of actions past conscience determineth two wayes according to double consideration or question of such actions As first whether they were done or not done secondly whether they were well or euilly done For the first question whether an action were done or no Conscience within most certainly certifieth As in Caine when his Tongue said I know not where my brother is his Conscience said Thou knowest wherere he is for thou hast killed him So in Dauid when he was accused as a Traytor against Saul his conscience said that he was no Traytor nor had conspired against him So in Iob when his friends said he was an Hypocrite his conscience witnessed within him before God that he was none And hence is conscience called a witnesse yea a thousand witnesses For the second question whether a thing be well or ill done Conscience with the helpe of certaine Principles in the Minde iudgeth in euill things as a Witnesse accusing and as a Iudge condemning In things well done as a Witnesse excusing and as a Iudge acquiting And both these after the manner of Practicall Reasoning as Paul sheweth Rom. 2.15 Of euill things thus In the example of Caine Hee that killes his Brother sinneth grieuously saith the Principle in the minde But thou Caine hast killed thy Brother saith Conscience as a Witnesse by the helpe of Memory therefore thou hast sinned grieuously saith Conscience an Accuser Againe murtherers must be damned saith the Principle of the minde by the Law But thou Caine art a murtherer saith conscience as an Accuser therefore thou shalt be damned saith Conscience as a Iudge condemning And from these actions of cōscience come more or lesse feare griefe sadnesse desperation other fearefull consequents Of good things thus in the example of Manasses or Mary Magdalen He that sorroweth truly for sin leaueth it and followeth righteousnesse repenteth saith the Principle or Rule in the minde But thou M. or M. M. dost so saith conscience as a witnesse therefore thou repentest saith conscience excusing Againe he that repents shal be saued saith the rule But thou M. or M. M. repentest saith cōscience excusing therfore the shalt be saued saith conscience acquiting And hence come peace of conscience Ioy boldnesse to come into the presence of God c. The actions to come of which Conscience determineth are either good or had The conscience in regard of her Iudgement of good actions may be called aspurring or prouoking conscience As thus if the question be concerning kéeping of the Sabaoth the commaundement of God must be kept saith the Rule but to kéepe the Sabaoth is a commandement of God saith the Iudgement of Reason therefore kéepe the Sabaoth saith Conscience In regard of had things
also best stoppeth the mouth of Reprobates and taketh away all reasoning from them as was said when they must acknowledge that there was matter in them 〈◊〉 reprobation by the fall of Adam So doth this best set forth the rich grace of God to the Elect the vessels of Mercy then they shall consider that there was 〈◊〉 in them deseruing Reprobation And me thinkes when I consider that 〈◊〉 are elected in Christ it must néedes follow that they are to be considered salin for Christ presupposeth sinne which Christ was to satisfie for the elect For the second Proposition that God considered not man good is plaine because all promises of Gods eternal fauour both before the fall and after the same are made in the Scriptures to them which are good either by Creation or Regeneration and which continue in the same To conclude Election and Reprobation may be considered eyther absolutely as that God elected or reprobated these or that he elected or reprobated these and not these If you aske why God elected these I answer that his sole will without any the least respect in the Creature was the cause of it If you aske why God elected these and not those as Iacob and not Esau I answere after the same manner If you aske why God reprobateth these rather then these I answer as before that there is no cause thereof in the Creature but onely in him which is his will If also you shall aske why did God reprobate these I answere that his will also is the onely cause thereof in this sense namely that it was in Gods frée power notwithstanding sinne to elect or not elect to reprobate or not reprobate For God was not compelled by the sinne he considered in man to reprobate him for he might haue elected the same man in Iesus Christ if he had pleased And yet this we adde that in reprobation of these God had respect to mans sinne not actuall infidelity or sinne but originall not as a principall efficient or as a cause first moouing for God might haue not reprobated if he had so pleased but as a cause deseruing reprobatiō or as a necessary condition in the obiect without which GOD will not reprobate any For neither doth God in time deny his grace to any but to those who deserue to be denied neither decrées he before time to deny it but vnto such And whereas some will say An vniuersall cause bringeth forth an vniuersall effect If then sinne be vniuersall why is not Reprobation I answer that an vniuersall cause bringeth forth such effect actually if it be not hindered by a superiour ouer-ruling cause And so I yéelde that it is the natrue of sinne to depriue all of Grace and Glorie Rom. 3.23 and would haue this effect vpon all mankind if God should shew no mercy and the reason it hath not is because God is pleased out of his botomlesse mercie to accept of some and to elect them in Christ Vse 1. Beware of searching too farre into this déepe without the light of the Word The plaine way is the safest and in as much as the Scripture hath more sparingly spoken of Reprobation then Election Doe thou labour more to make thy election sure vpon good grounds then to conceiue euery quiddity of men concerning Reprobation Vse 2. If thou findest vpon good grounds that thou arte elected for euer acknowledge the rich mercy of God vnto thée who wert déepe enough in Adams transgression to be damned if God had not of his frée loue discerned thée therefore let it bind thée to all humilitie séeing thou hast receiued all and all thankefulnesse to him that hath shewed thée such mercy Vse 3. Beware of that damnable speach of profane men who say If I be predestinated and Gods decrée must take effect then I may doe what I will for if I be appointed to saluation I shall be saued and if to damnation I shall be damned whatsoeuer I doe Which is all one as if one should say God hath decréed that I shall liue or die If he hath appoynted life I shall liue though I eate not at all or though I eate poyson if he hath appoynted death t is not eating or not eating will saue me therefore I will either not eate at all or I will eate poison then which collection there can bee nothing more sottish If a man be reprobate he shall certainly be damned doe what he can T is most true But yet remember such an one can nay will doe nothing but that which shall more and more bring his damnation vpon him For the horrible disease of finne not being healed by Christ as it is only in the Elect must néeds bring forth fruit vnto death Indéed if a Reprobate had power to doe good and to repent and yet for all that and doing so he should be damned by the necessitie of Gods will there might be some colour but to reprobate is to be left in originall sinne which is the fountaine of all transgressions and the persons so left are iustly so left because they are left guilty in Adam and can do no good vnlesse God did giue them new grace which he is not bound to doe and they haue deserued not to receiue Likewise if a man be elected hee must néedes be saued not that God hath elected to saue any absolutely without grace but whomsoeuer he hath elected to saue he hath elected also to beléeue and repent that they may be capable thereof For God did as well decrée the meanes whereby we should be saued as that we should be saued which meanes are the merite of Christ effectuall calling Iustification Faith Repentance c. which whosoeuer attaineth may certainely conclude that he is elected and shall be saued as he that wanteth them to the end may certainely conclude that he shall not be saued and therefore neuer was elected Wherefore by the workes of Sanctification make thy Election sure as Peter aduiseth thée 2. Pet. 1.10 Phil. 2.12 c. And make an end of thy Saluation with feare and trembling as Paul councelleth thée Qu. Are then all which are in the Church of God on Earth predestinated to life eternall and effectually sanctified Ans No onely those are predestinated to life Mat. 13.24 25. Mat. 22.10 and effectualy sanctified which are of th'inuisible church many are in the visible which are hypocrites and profane Quest Are there then two Churches one which can not be seene and an other visible which may be seene Ans No there is but one Church which in diuers respects is said to be Inuisible or Visible Mat. 22.18 Rom. 2.28 29. 9.7 Expli Whosoeuer are of the Inuisible Church are holy not all that are of the visible Church which two tearmes of Visible Inuisible are in diuers respects giuen to the Church which is but one euen as if you should say the same man to be inuisible in regard of his soule and visible in regard
the more abhominable for the abuse of the holy Vessells Euen as the holy water of triall was to the suspected wife if shée were faulty mortall and deadly but if not it was a blessing Num. 5.11 Euen so the holie water of Baptisme to such as kéepe their promise in sinceritie bringeth a blessing when to such as liue profanely and feare not God it is euen a water of bitternes vnto death Qu. What is the Sacrament af the Lords Supper Ans The Supper of the Lord is a Sacrament of the New Testament instituted by Christ wherein by the taking and eating of the bread blessed and broken and by drinking the wine being blessed is signified and sealed to vs the Communion of the body of Christ crucified Matth. 28.26 27 28. Luke 22.19 20. 1. Corint 10.16 11.24 25. and his bloud shed for vs vpon the Crosse for remission of sinnes and that being incorporated into Christ by his Spirite wee might be more and more strengthened in assurance of eternall life Explic. The Supper of the Lord is that other honourable Seale of Gods couenant in Christ by whom it was instituted wherein are as in all Sacraments two things First the visible Element or outward signe Second the word For as Augustine saith The Word being added to the Element makes a Sacrament The Element or Signe is Bread blessed broken distributed and eaten and the Wine blessed distributed and drunke of the Church or company present Both those are the outward signe which though they be two materially as they say yet in regarde of the end and forme they are but one Our Sauiour Christ intending the nouriture of the Soule by a similitude of the bodies nourishment which consïsteth in bread and drinke The word is the Promise added to the Signe in these words This is my Bodie which is giuen for you This is my blood which c. together with the commandement in these words Doe this c. The element doth represent the inuisible grace of the which the word speaketh and the Word declareth what the inuisible grace is which is represented and sealed by the Element The outward Signe then in this Sacrament is the Bread and Wine as I haue spoken The inward Grace is the Body and Bloud of Christ giuen and shead for our sinnes and the Spirituall eating and drinking of them whereby is signified our Vnion with Christ by faith by the which we drawe from him Righteousnesse Ioy and eternall life according to an excellent Analogie in this Sacrament Now these two the Signe and the thing signified are vnited by the Word in the lawfull vse of this Sacrament which Vnion is only Sacramentall and relatiue wherby the signe is not changed into the thing signified nor the thing signified contained in vnder or in the place of the Signe but by the Signe the thing signified is represented offered and sealed in the lawful vse to Beléeuers For Grace is not so tied to the Sacrament that whosoeuer partakes of the Signe should also of the thing signified or as none could partake of the thing signified without the Signe For the vnbeléeuers may haue the Lords Bread in their mouthes which neuer haue Christ in their hearts as Beléeuers may taste of the swéetnesse of the Lord in their soules which where it can not be had partake not of the Bread and Wine which are the outward Signe Quest What is required that wee may so partake of this Sacrament at the Lords Table that we may be partakers of the inward Grace of the Sacrament Ans Whosoeuer would come worthily to this Sacrament and to his benefite must first examine himselfe 1. Cor. 11.28 and so eate and drinke Explic. To be worthy and to come worthily to the Lords Table are two diuers things none are worthy of so great mercy yet we come worthily whē we try our selues Which triall is of our faith and repentance Concerning Faith first whether we haue a competent knowledge of the doctrine of the Sacrament and why it was instituted secondly whether we beléeue the pardon of our sinnes by Iesus Christ Concerning repentance whether we haue héeretofore or doe now vnfainedly repent of our sinnes purposing to leade a new life He which comes to the Lords Table without Faith and Repentance comes vnworthily and he which findes them in himselfe euen in their beginnings true Math. 9.12 and 11.28 though small and weake comes worthily for such Christ inuites Question How often would you aduise a Christian to receiue the holy Communion Ans So often as there is occasion offered and liberty granted lawfully to receiue the same 1. cor 11.25 Explic. Baptisme is but once administred as being the sacrament of our new Birth euen as we are but once borne But as being borne we often eate to be nourished and to grow so we are often to communicate and to come to the Lords Table first that we may grow in Faith secondly that we may haue occasion to stirre vp our dulnesse both to consider of and to be thankfull for the death of Christ thirdly that we may testifie our Remembrance of Christ fourthly that we may kéepe Vnity and nourish Charity fiftly that wee may immitate the Apostolicall church who seldome came together without the word prayer breaking of bread almesgiuing Neither will this holy Sacrament grow into contempt through the often vse to the godly Acts 2.42 as we sée in the frequent vse of the word and euen of our daily bread Vse 1. Prepare thy self often to come to the Lords Table if occasion fitly be offered that thou tempt not GOD by neglecting his ordinance appoynted for the confirmation of thy Faith And that thou maist performe his commandement who saith Do this often in remembrance of me And that thou maist shew foorth the Lords death till hee come Consider then is once or twice a yeare enough for thy discharge herein Canst thou so neglect the remembrance of his torments who was bruised for thy sins and which bore thine iniquities who hath deliuered thée from Hell and purchased Heauen for thée by his bloud Thy Sauiour passing out of this world by a most bitter passion for thée commends himselfe to thée and commands thée to remember him and to testifie this and thy thankfulnesse for his death to come often to his Table How then doest thou not shewe thy selfe vngratefull and forgetfull which when occasion is offered churlishly turnest thy backe c. Vse 2. He that eateth and drinketh vnworthily eateth and drinketh Iudgement to himselfe Beware therefore how thou presumest to come to the Lords Table without thy wedding garment without preparation Holy things require holy vsage first labour for faith both to vnderstand what the Mystery is that thou mayst discerne the Lords body and also to receiue the grace that is offered therein which without faith thou receiuest not He that beléeueth hath benefite vnspeakeable by the ordinances of God but without faith all is