and conuicting him Feare made Peter bar vp his conscience from commanding him a while Desire of honour and to keep a mans place in greatnesse 2. Sam. 2. 8. with 3. 9. 18. will make an Abner against his owne knowledge and conscience withstand Dauid in his right and vphold an other in a wrong title Anger in Ionah and reuengefullnesse in Simeon and Leui made them neglect Conscience Hatred and enuy in Cain in Ioh. 12. 42. 43. Scribes and Pharisies loue of mans praise more then Gods made the authority of the Court of Conscience within many of the chiefe Rulers to bee of no force 4. Is not to giue credit to Gods threats but to make a peraduenture of them This made Eue to slip by Conscience as thousands now do because they beleeue not the threatenings of God in his word and vttred by his ministers V. Is great prosperity This made Manasses to run his sinfull courses not hearkening to the Word and his conscience till hee was in misery 2. Chro. 33. 10. 12. These are hinderances to the command of Conscience and in most make it to haue little or no authoritie ouer them CHAP. 20. Of the things which will make Man to hearken vnto Conscience TO further the authority of Conscience and to make it preualent within vs we must 1. Be conuersant in Gods Word and suffer it to take place in vs. 2. Beleeue certainely the Lords threats against sinne as Ahab did for then Conscience wrought in him something 1. King 21. 21. 28. 3. Remember what we heare from God this wrought upon Peters Conscience Mat. 27. 4. Moderate euer our passions and bridle lusts that reason and religion may take place 5. Learne the end and vse of adversity of afflictions and crosses 6. Admit of and submit to a powerfull ministery such a ministery as Nathans was to Dauid Pauls to Felix Iohn Baptists to Herod and Peters to the Iewes Act. 2. And auoid flattering Teachers for they strengthen men in sinne that they cannot yeeld to Conscience Ier. 23 14. 7. And lastly be perswaded that the voice of Conscience is Gods voice within vs. By these may we advance the power and authority of Conscience ouer us and so become obedient thereunto Now followes the kinds of Conscience CHAP. 21. Of the kinds of Conscience and strst of the euill Conscience COnscience is in it selfe but one yet because of the qualities thereof it is said to bee twofold a bad and a good Conscience that there is an euill Conscience it is cleare of which Saint Paul speakes Heb. 10. 22. This euill Conscience is Heb. 9. 12. the Conscience vnpurged from dead workes and is in Tit. 1. 15. euery vnregenerat whose mind is defiled There is a difference betweene euill in the Conscience and an euill Conscience The euill in it may haue respect to the impuritie of it remaining in the very Regenerate because it is not perfectly renewed but some corruption may staine it as well as the other faculties but the euill Conscience is wholly corrupt Section 1. In whom it is THis euill Conscience is in euery one borne after the flesh in all the Children of Adam partakers of his fall None borne in originall sinne hath a good conscience naturally but it is corrupt from the womb as the whole soule is Section 2. How it comes to be so THe Conscience comes to be euill by the hereditary corruption and inbred polution by the mind defiled by vnbeliefe Tit. 1. 15 and by dead workes Heb. 9. 12. till it be purged by Christs bloud Section 3. How it continueth to bee euill THis euill Conscience so continueth First by the forsaid ill birth in him that is not borne a-new Secondly by ill breeding and bad education Thirdly For want of a faithfull and painefull ministery for informing of iudgement and rectifying of Conscience Fourthly The want of Gods blessing in the ministery For a Paul only plants and an Apollos waters Fifthly hatred in an Achab against a Mâ—chaiah 1. King 22. against an Eliah enuie in Scribes and Pharisies against Christ and his Apostles hating reproofe and Pro. 29. 1. Psal 50. to be reformed Sixthly affecting soothing teachers flattring friends belieuing them and the deceitfulnesse of a mans owne heart Seuenthly the turning of the grace of God into wantonnesse Eightly to abuse the light of a mans knowledge making it stoop to his will Ninthly to be blinded by Satan Lastly pride and selfe conceitednesse Psal 36. 2. pleasing himselfe in his owne way These suffer not conscience to be reformed but keep it ill still Section 4. Of the meanes to be vsed for amending it NOthing is so bad but good meanes may amend it this euill Conscience may be bettered both in children and in others of more yeeres of discretion In children by good education and instruction in Gods word by correction with instruction by restraint from euill words and deeds and from euill company by timely employing them in some vocation and by holding them vnder gouernement in a good course In other of yeeres by getting acquaintance with the rule to vnderstand it well by squaring their whole life thereafter by daily searching and trying their waies by the rule and by obseruing their agreeing with it to hold on with encrease or the discord and disagreeing from it and then endeuour to be reformed And thus much for the euill Conscience in generall CHAP. 22. Of the twofold distinction of the euill Conscience THe euill Conscience spoken of in the former Chapter may be thus distinguished into either the still and quiet or the stirring and vnquiet ill Conscience both of these haue their seuerall differences The still euill Conscience may be thus diuersely called the dead Conscience the blind the sleepie the secure the lukewarme the large the cheuerill the benummed and cauterized Conscience all these nine differences will appeare in the handling The stirring euill Conscience may also diuersely be named it may be called an erroneous Conscience a superstitious a scrupulous a terrifying and a desperate Conscience I know the learned handling the Treatise of Conscience do touch many of these as it were but by the way and doe not speake of theÌ„ distinctly but I find cleare differences between euerie of them one from an other And I obserue that the more particularly things are laid open the more clearely mans iudgement is informed and the truth becommeth the more euident Let not any herein vniustly censure me of too great curiosity for I suppose I cannot be too curious in finding out and discouerie of Conscience CHAP. 23. Of the still and quiet ill Conscience THere is a still and quiet ill Conscience yet not so still and quiet as not stirring at all but it is so termed for that commonly and for the most part it is still or so weakely stirring as if it stirred not at all One compareth this to a dumbe minister in a Parish that either cannot or will not speake to
a meere ciuil morall Conscience ruled according to those common naturall principles or somewhat better informed by learning the morall law of the tenne Commandements beyond the letter whereof they hardly extend their practise but when the same is supported and countenanced with custome opinion worldly wisedome example of others great or rich or reputed men of learning and vnderstanding Section 4. Of the goodnesse of it YEt this morall Conscience is good first for that it is grounded vpon Gods Law either written in the heart of naturall men Rom. 2. 14. 15. or learned out of the Booke of God Secondly because this kind of Conscience will excuse a man in some acts of moralitie which is Rom. 2. 15 not disapproued of God as we may see in Abimelechs pleading for himself Gen. 20. 6. and in the young rich man auerring his obedience to the Law Matth. 19. 20. of whom it is said that Christ loued him Mark 10. 21. Thirdly Saint Pauls legall Conscience in morall iustice and his obedience to the Law which I suppose was comprehended within that which hee called a good Conscience in Act. 23. 1. Fourthly this morall Conscience produceth much good for the exercise of morall vertues in mens liuing together in societies to preserue iustice equitie to doe good workes and to vphold a common peace among them Section 5. Of the insufficiency of it to assure a man of life NEuerthelesse howsoeuer a Moralist may lift vp himselfe as the young rich Man in the Gospell did yet can it not giue him assurance of eternall life for first the Law cannot bind the Conscience of a Christian to beleeue his saluation by the Law because the Law is weake in this through mans faultinesse and the Gospell teacheth saluation another way Secondly the Heathen wee see haue this morall Conscience and many vnregenerate persons in the church Thirdly an excellent Moralist in his owne apprehension for the loue of the World may leaue Christ as the young man did Mat. 19. 22. Fourthly because a morall righteousnes cannot exceede the righteousnesse of the Scribes and Pharisies but the righteousnesse by which we must be saued must exceed that Matth. 5. 20. Section 6. Of the reasons why God hath giuen men such a Conscience THis morall Conscience it hath pleased God to worke in mens hearts first to manifest the power of his Law in some by which this Conscience either excuseth or accuseth Rom. 2. 15. Secondly to make men which seeke not after God aright to glorifie him to be inexcusable Rom. 1. 20. Thirdly to be conuicted in themselues when they wil be bold to sit downe and iudge others Rom. 2. 1. Fourthly to know Gods iudgement due for sinne Rom. 1. 32. Fifthly to preserue societies in Families in Townes Cities and Kingdomes for without this morall Conscience men would turne beasts one against another Sixthly to bee a meanes in the preaching of the Law to make men to tremble as Felix did and to mooue other-some to say with the Iewes and the Gaoler What shall wee doe to bee saued Act. 2. 36. 37. and 16. 30. For without this Conscience men would make no vse nor haue any regard to the Law at all inwardly but onely as outwardly they are forced thereunto as we may see in such among vs vpon whose Consciences the Law hath no operation nor power Section 7. Who they bee that haue onely this morall Conscience NOw to know a meere Moralist that hath but this morall Conscience thus they may be discerned 1. They neuer deny themselues this precept of the Gospell they yet neuer learned for they are highly conceited of themselues as was the young Man Mat. 19. 20. 2. They stand much vpon their wel-doing as all Legalists doe both vnto men as the prodigall Sons brother did Luk. 15. 29. so likewise vnto God as did the proud Pharisie Luk. 18. 11. 12. 3. Their seruice in the first Table to God is performed vpon a customarie forme for they want herein sincerity not striuing against their inbred corruption in doing seruice to God They are without holy zeale they doe it not in feruent loue they are luke-warme or cold in their Religion they are not like Paul against false doctrine Gal. 3. 1. nor like the Pastor at Ephesus against false Teachers Reuel 2. 1 2. nor like Moses against idolatry Exod. 32. nor like Nehemiah against prophanation of the Sabbath Neh. 13. 17. and marriage with Idolaters Vers 25. for these things the Moralist shewes neither anger nor sorrow 4. They will not suffer for Religion their conscience cannot giue them incouragement to endure any triall for their profession disgrace of the World losse of friends or preferment discountenance of great persons and such like these will make them slinke and start aside 5. All the duties which they doe are euer such as tend to their owne credit profit esteeme with men and outward welfare and are but common duties such as be praise-worthy in and among commonly reputed honest louing peaceable Neighbours keeping themselues to the letter of the Law but for the spirituall sense the causes the occasions or degrees of such prescribed duties their conscience meddles not with Stricter duties beyond their sise and scantling they mocke at they call foolish precisenesse and damne the parties for hollow hypocrites With Abraham they instruct not their houshold Gen. 18. with Dauid they cast not out the wicked from dwelling with them Psal 101. with Iob they pray not daily for them they resolue not with Ioshua to serue God with all their household Iosh 24. much lesse attaine they the praise of a pious Cornelius Act. 10. 1. 2. 6. The euils which they doe abandon are onely the more grosser sorts of euils scandalous among men such as may bring them vnder the danger of humane Lawes bring vpon them disgrace with the World outward shame and reproach punishment losse or displeasure with their betters and such like inducements to preuent their sinning but for sins of another nature pettie oathes vaine thoughts of the heart vnsauourie speeches neglect of houshold duties Sabbath-breaking and the like the meere Moralists conscience troubles him not So that albeit it be a good Conscience in that it is exercised about the practise of some vertues and about restraining from some vices yet it is not to be rested vpon because of the failings in so many things CHAP. 42. Of the regenerate Conscience MAn through his fall lost the excellency of a good Conscience which in the regenerate man is in part renewed Section 1. What it is THis regenerate Conscience is the Conscience reformed and informed by the renewed mind in the sauing knowledge of Gods will vnto all sincere obedience to the law and to the Gospell 1. It is reformed as be all other faculties of the soule in a regenerate man for Conscience by sin was defiled Tit. 1. 14. and therfore is to be purged and sanctified Heb. 9. 14. 2. It is informed by the mind renewed which
is a better intelligencer then the morall conscience hath for the moralist hath not his mind renewed as the regenerat man hath who knoweth what that good acceptable and perfect will of Rom. 12. 2 God is 3. This Conscience is informed by the renewed mind in the sauing knowledge of Gods will according to the law written anew in the mind and heart Heb. 8. 10. 4. This works sincere obedience so that in simplicity godly sincerity the regenerate haue their conuersation in the World 2. Cor. 1. 12. Lastly this obedience is performed both to the law and Gospell For the regenerat mans Conscience is bound as well by the Gospell as by the law vnto all holy obedience and the mind renewed propounds the precepts of the one as well as of the other vnto Conscience to worke obedience Section 2. In whom it is THis Conscience regenerate is in all the Elect of God called by the Gospell of Iesus Christ such as be borne againe of water and the Holy Ghost Ioh. 3. 5. and are made new Creatures in Christ 2. Cor. 5. 17. hauing Gods image repaired in them in knowledge holinesse and righteousnesse Eph. 4. 24. Col. 3. 10. whereby they do wholy entirely resigne vp themselues in obedience and humility to be guided by such a Conscience without restriction or euasion in respect of pleasure profit or preferment thoroughout the whole course of their liues Section 3. Of the causes hereof THis regenerat Conscience is wrought by Gods Spirit which reneweth vs Tit. 3. 5. The instrumentall meanes is the Gospel called the ministration of the spirit 2. Cor. 3. 8. because the spirit is receiued by it Gal. 3. Section 4. Of the excellencie of it THis Conscience so regenerate First hath acquaintance with Gods spirit Rom. 9. 1. 2. Secondly vpon this holy acquaintance they ioyne together to beare the regenerat man witnesse that hee is the Child of God Rom. 8. 16. that hee is desirous of others saluation and grieued for their obstinacy and blindnesse Rom. 9. 1. 2. Thirdly Farther vpon this acquaintance the Regenerat man hath now a kind of holy familiarity with God yet so as it is with all reuerence and humility Hee can now heare Gods law laid open without terrour He now can poure out his soule before God lay open all his sinnes in the sight of God with hope of remission which before he durst not though neuer so morally honest Fourthly This Conscience through such spirituall acquaintance is alwaies accompanied with spirituall graces with vnfaigned faith a pure heart Christian charity 1. Tim. 1. 5. with willingnesse to liue honestly Heb. 13. 18. with simplicity and godly sincerity 2. Cor. 1. 12. Section 5. Of the effects hereof SO as the effects of it cannot but bee admirable For first it exacts of vs attendance to Gods seruice and herein it cannot endure dead workes from which it is purged Heb. 9. 14. so as it puts life in vs and cannot endure to haue vs heare read pray sing nor preach coldly drowsily deadly nor to rest vpon the worke wrought Secondly it requireth vniuersall obedience for matter in all things for time alwaies Heb. 13. 18. Act. 23. 1. Thirdly it discouereth vnto our selues the most secret and intricate closet of the heart whatsoeuer is ill it pursueth it till it worke in the heart detestation Fourthly it lets not the regenerat man slip without a caueat and remurmuration and if he fall it lets him not rest but pincheth and nippeth him till hee take knowledge of his sinne till he see it sorrowes for it and returneth It cannot endure to haue him sinke vnder sinne nor sleep securely till he hath sought reconciliation with God Fifthly If it find him to grow slack in good duties it will euer be telling him of it it lets him not wax remisse and carelesse but by stinging instigations pricks him forward to his due obedience And therefore should we striue to get this Conscience and hauing it to make much of it as that which will guide vs well worke vs peace and neuer leaue vs but will be our comfort in aduersity in temptation in death and at Christs appearing CHAP. 43. Of the Gospell binding the Conscience of the Regenerate THe regenerate mans Conscience is not onely tyed by naturall Principles as all mens be nor by the Law of Moses as moralists in the Church be but also by the authority and power of the Gospell Section 1. That the Gospell hath a binding power FIrst for the Gospell is a Law 1. Chr. 16. 17. Psal 105. 10. and called the Law of faith Rom. 3. 17. now it is the nature of the Law to bind according to the authority of the Law-giuer God himselfe whose power is not lesse in the Law of faith and his will in the Gospell then in that morall law Secondly the Gospell doth not onely promise but also commandeth and requireth obedience to it It commands faith 1. Ioh. 3. 23. repentance Ma. 1. 15. Loue Ioh. 13. 34. and 18. 12. Charitie and bowels of mercy kindnesse humility of mind meeknesse Col. 3. 12. to deny our selues Mar. 8. 34. to mortifie the deeds of the flesh Col. 3. 5. to seeke the Kingdome of God and the ritheousnesse thereof Mar. 6. 33. to haue our conuersation in Heauen Phil. 3. 20. and to waite with loue for the appearing of the Lord Iesus Luk. 12. 35. 36. Mar. 13. 33. 34. 2. Tim. 4. These and many moe precepts doth the Gospell command which the moralist neuer thinks of nor euer can attaine vnto Thirdly The Gospell condemneth vnbeliefe Ioh. 16. 9. 1. Ioh. 5. 10. and other sinnes Fourthly it denounceth vengeance against the contempt of it and more seuere wrath then against the transgressours of the law 2. Th. 1. 8. Heb. 10. 29. Lastly men shall be iudged by the Gospell Rom. 2. 16. Therfore it is of a binding power For the renewed mind being acquainted with the Gospell propounds Euangelicall precepts to the regenerate Conscience which it vseth and applyeth to enforce the Regenerate man to a true and sincere obedience according to the Gospell Section 2. Whom it bindeth THe Gospell hath not so large an extent as the Law which is in nature and so binds all mankind but the Gospell bindeth such as do receiue it for the receiuing argueth two things first the enlightening of the vnderstanding to conceiue the doctrine of the Gospell and then faith to embrace it which two together bind conscience to the obedience of that which the Gospell commandeth Thus it bindeth all professors of it but most powerfully the regenerate to whom it is most effectuall by the speciall operation of Gods Spirit Section 3. To what it bindeth vs THe Gospell doth bind vnto the precepts which it prescribeth such are those before mentioned to beleeue to repent to loue the brethren to receiue the holy Sacraments with the rest of the Commandements of the Gospell It bindeth also vnto the law to make it a rule of
is Gods so powerfull a Vicegerent as there is none that is not voide of reason but doth acknowledge at one time or other the authority thereof It is that which Iew and Gentile Pagan and Christian yea the worst that may be among them hath had experience of But what to call it the wisest haue questioned Some affirme it to be a power or facultie some an act some an habit some other a Created qualitie they all agree not in one Neither doe they all consent to tell vs where it is in the Soule though Diuines place it in the Vnderstanding The Hebrew Tongue in holy Writ hath no proper name for it but calleth it sometimes Spirit Pro. 18. 14. and most commonly the heart Iob 27. 6. 2. Sam. 24 10. Eccles 7. 22. In the New Testament it is called likewise by the name of Spirit Rom. 8. 16. the Spirit of man 1. Cor. 2. 11. and the heart Act. 2. 37. 1. Ioh. 3. 20. But more distinctly by the name Conscience The first that so named it was Iohn Ioh. 8. 9. if he wrote before Saint Paul or else Paul was the first who often speakes of it in his Epistles Rom. 2. 15. 9. 1. Heb. 9. and 10. 2. 22. and 13. 18. as also in his Sermons as Luke records Act. 23. 1. and 24. 16. The Common subiect in whom Rom. 2. 15. it is is the reasonable soule of euery man It is in diuels for they beleeue and they Iam. 2. tremble by the power of their Conscience so hee that neuer feeles the work of it is worse then a Divell and hee that hath but a trembling Conscience is no better then a Diuell CHAP. 2. That it is distinct from all other faculties of the soule THough sometime in holy Scripture it bee called by the name of Spirit and heart and learned men varie in the appellation as also some doe in placing of it within the soule yet is it distinct from the Vnderstanding from the Memorie Will and Heart of Man It is an other thing created of God besides all these in mans soule First none that write of it doe make them one with it Secondly the holy Ghost by his Pen-men giues it a distinct name from the rest Thirdly it hath differing properties from them all as shall appeare by the offices thereof in this Treatise Fourthly Man hath a kind of power as I may say ouer the rest to set his minde a working to inuent this or that so his Memory to keepe his Will to approue or disallow But Conscience is such a thing as hee cannot worke it to his will and pleasure It commands him he hath no rule ouer it to make it speake or bee silent when he list Fiftly Saint Paul plainely putteth a difference betweene the Mind and Conscience Tit. 1. 15. and betweene it and the heart 1. Tim. 1. 5. Lastly it hath such an ouer-ruling power ouer Men and Diuels as it neither is nor can be awed by any but onely by God himselfe and therefore must bee acknowledged some distinct thing from the rest CHAP. 3. That it hath power and rule in and ouer all the faculties of the soule and how to know when and what it workes in them THough Conscience be a distinct thing in the soule from all other faculties yet hath it to do with all of them and worketh in euery one of them as In the Vnderstanding it is when it is as a Directour a Iudge either condemning or absoluing In the Mâ—moâ—y it is when it is as a Register and as a priuie Witnesse of our past thoughts words and deeds either so thought spoken and done or not at all or not so or so In the Will it is when it makes it Will what it ought and to Will the contrarie It was the work of Conscience vpon the Will in the wilfull Son who though hee said hee Eccles 7. 23. 1. King 2. 44. Reu. 20. 12. would not goe yet after repented and willingly went into the Vine-yard to worke Mat. 21. 19. In the heart it is and among the affections when it comforteth and worketh gladnesse or else causeth sorrow feare and trembling 2. Cor. 1. 12. Act. 24. 25. Thus wee see Conscience not to be confined to any part of the soule but worketh euery where in it But so diuine and heauenly a thing it is and of so great excellencie as wee may rather gesse at it then tel indeed what it is yea as it is said of God himselfe wee may rather tell what a one he is than what he is euen so of Conscience which yet from that which hath been said I may thus gesse to set it forth That it is a facultie in the soule hauing all the rest attendants so as it commands the whole man in the execution of it offices The truth of all this will appeare in all the following Discourse from the name nature offices kinds and effects thereof of all which seuerally in their due order CHAP. 4. Of the name Conscience and of the knowledge thereof distinct from the vnderstanding THis diuine thing in the soule lesse then God and aboue Man as a middle betweene both is called Conscience It is a word Conscientia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compounded of Con and science Con is as much as with and science is knowledge as much as to say knowledge with an other So it conteineth two things Knowledge and knowledge with an other First then Conscience is a kinde of knowledge as the word science importeth which in Latine is scientia and commeth of scio to know in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 video scio considero for Conscience seeth knoweth and considereth before it doth his office Yea the Scripture giueth knowledge vnto it Thy heart that is thy Conscience knoweth saith Eccles 7. 22. Salomon if it had not Knowledge it should bee blind For albeit Conscience workes not without the information of the Vnderstanding yet it selfe knoweth and manifesteth it selfe by a distinct act from the meere vnderstanding of a thing yet not separated from it For this is certaine that Conscience acteth beyond that which the Mind knoweth which a man neither doth nor can know without his Conscience for 1. The Vnderstanding it can and doth apprehend discourse and iudge but it is Conscience which telleth him that hee doth apprehend discourse and iudge and not meerely the Vnderstanding it selfe 2. The Vnderstanding knoweth things without any reflection vpon it selfe to know it selfe or to make man know himselfe But Conscience knoweth onely with a reflection to make a man to know it and himselfe also 3. The Vnderstanding apprehendeth crosses and afflictions it can truly discourse of their nature and iudge thereof whether corporall or spirituall whether great or but light crosses yet without application to a mans selfe as deseruing them But Conscience can tell him often why they come vpon him This made Ionah to acknowledge
this steeling is two fold First To limit the sight that it cannot looke thorow the glasse nor beyond it Secondly To represent him to himselfe that looks into the glasse which otherwise it could not doe So the holding of the true and propersense 1. Limits the Vnderstanding so that it cannot goe beyond the rule of the Word 2. It makes Conscience truly to shew a Man vnto himselfe euen as hee is If this bee so that the Vnderstanding is so bounded and that through the Word men that looke into it so see themselues by their Consciences two questions may be here propounded 1. Quest How commeth in to passe that so many though they vnderstand their duties yet neglect them Answ Because they looke into the glasse of Gods Law with a squint eye hauing their minds vpon two things at once the Precept of God but withall Ioh. 12. 42 5. 44. they consider their profit or their pleasure or their reputation with men and how farre these and Gods Word may stand together They bee like Iohanam the sonne of Careas and others who would know Gods Word by Ieremy Ier. 42. 2. 43. 2. 3. and tooke an Oath to obey it but yet in mind with this condition if it should agree with their Wills which was to goe into Egypt else not Therefore when it crossed their hope and expectation they despised it These squint-eyed fellowes will neuer resigne themselues to the rule of the Word nor euer become truly obedient 2. Because though they look into this Law yet are not their mindes fixed so long vpon it till the Knowledge be reflecting and the Conscience bound to work obedience vpon the heart Some looke on Gods Word as many doe vpon a glasse only with a glimpse and a cast of the eye and passe away and so nothing the better 3. Because though they see it and stay vpon the same sometime yet they vse their Wit to finde distinctions to vnty the bond of Conscience or else to peruert the sense that so they may turne it another way and by this meanes do continue their vntoward courses though they reade the scriptures and heare the Law very often 2. Quest If Conscience thus reflect vpon a Man to make him see himself how happeneth it that euery one is not reformed Answ I answer first because it happeneth to some as Saint Iames speaks they looke into the glasse But presently forget what manner of persons they are For where Memorie faileth for the time the Vnderstanding cannot informe Conscience therfore it works not in Man to amend him Secondly Because hee wants water to wash off his filth This water wanting though a Man see his foule spots yet can he not be cleane The spirituall water is the sanctifying Spirit of God Ioh. 7. 38. 39. Which hee that wanteth though hee by the Law see his sinne yet cannot he be clensed Section 5. It is the Knowledge of matters betweene God and Man COnscience is exercised in and about such matters onely as haue some relation to God and whatsoeuer it takes knowledge of it knowes it with respect to him and his Lawes with out which it lets the thoughts words deeds inuentions exercise of wit Iudgement and Memorie goe free if a man stand not vpon the good or euill the lawfulnesse or vnlawfulnesse the offensiuenesse or vnoffensiuenesse of the thing betweene God and him For it is placed in Man betweene God and Man to speake command and testifie from God to Man and from Man to God Hence it is that whatsoever is done for Conscience sake is all one as done for the Lords sake for they are put one for another Rom. 13. 5. 1. Pet. 2. 13. Therefore hence learne that if Conscience begin once to speake know this that then there is some matter to be considered of betweene God and vs for this is as Gods Bailiffe telling vs that some sute is to be commenced against vs in his behalfe And thus much for the word science in Conscience CHAP. VI. Of Con-science as it is a conioyned Knowledge with another THe knowledg of Conscience is not a knowledge single and alone by it selfe but with another whence it hath the name of Con science knowing together with another which is fiuefold as in the insuing Sections shal be made manifest in the more fully vnfolding of this name compounded of Con and science Section 1. It knoweth with God COnscience hath acquaintance with God knowing with God and God with it therefore Saint Paul puts them together Rom. 9. 1. and he saith that the holy Ghost witnesseth with it Rom. 8. 15. so as if it acquit and iustifie so will God and say the same which a Man truly vtters from his Conscience Gen. 20. 5. 6. And if it accuse and condemne so will God 1. Ioh. 3. 20. 21. Therefore we see hence that whatsoeuer we think speake or do we haue two witnesses either with vs or against vs sufficient to make vs ioyfull in well-doing against all mens censures or to deiect vs in ill doing though all the World applaud vs. Section 2. It knoweth with the helpe of the Vnderstanding COnscience for the exercise of it knowledge hath the helpe of the Vnderstanding Therefore the Apostle puts the Minde and the Conscience together Tit. 1. 15. For the Vnderstanding first discerneth of truth and falshood good and euill and then propoundeth the same to Conscience for approbation or disallowing for doing or not doing Hence Conscience beginneth it worke and as the Vnderstanding is cleare quicke sound and certaine euen so and therafter doth the Conscience know and proceed to the execution of it offices By this wee see how necessary Knowledge is for the furthering of the work of Conscience Section 3. It knoweth with the helpe of Memorie COnscience takes information from the Vnderstanding but yet by the aide of Memorie which reteineth that which the Vnderstanding by reasoning hath cōcluded which conclusion the Memorie holdeth and so the Vnderstanding by it carrieth it and propounds it to Conscience If Memorie faile our Knowledge is therein so farre lost for what wee remember not wee know not and so no Conscience of that Therefore to haue Conscience let vs labour to keepe in Memorie what duties we doe know Forgetfulnesse of that which is taught is one maine reason why so many make so little Conscience of that which is dailie taught vnto them Section 4. It knoweth with the Rule COnscience is such a knowing as it seeth the act with the rule two things at one time by reflection right out not a squint where the rule is beheld and the act together It is Scientia iuris facti simul there is Conscience If they bee separated beholding the one and not the other there is science but no Conscience By this may we know when we do a thing of very Conscience when we looke to the Rule of our action and vpon our action how it accordeth with the
the blind Conscience THe blind conscience is the still ill conscience called the blindnesse of the heart Eph. 4. 18. for blindnesse properly cannot bee ascribed to the heart but to the mind or conscience which is here ment by the heart because the mind is mentioned before in the text This is the conscience of all before conuersion liuing in grosse ignorance without vnderstanding of which there beetwo sorts Section 1. Of the blind Conscience of Heathen THe first sort are the Gentiles of whom the Apostle properly speakes in Eph. 4. The causes of which blindnesse he there sets downe to be their vnderstanding darkned their ignorance and their vnsensiblenes being past feeling vers 18. 19. The wofull effects whereof were these they gaue themselues ouer to lasciuiousnesse and they wrought all vncleannesse with greedinesse as the text sheweth Section 2. Of the blind Conscience of Christians THe other sort of such as haue this blind conscience are the grosly ignorant Christians such as liue in willfull and affected ignorance Pro. 1. 29. 19. 2. hating instruction whose mind is not good whom the Lord threats to shew neither fauour nor Esay 27 11 mercy vnto Of these blind Conscienced people there be two sorts the stone-blind and the pur blind The stone-blind are such as haue lost the very light of nature as sauage as heathen who are called Darknesse These can see no more Ephes 8. then men can see in darkenesse Such be they as neuer had Gods sunne-shine of his Word among them but through rudenesse are beastlike and through ignorance but for onely name of christians are no better then heathen in brutish qualities The Pur-blind are such as see onely great things and the same not farre off neither of such speakes Saint Peter 2. Pet. 1. 9. These speake of God of Christ and the holy Ghost onely by heare say They know Gods will onely in grosse in some generals their best rule is some common principles in nature experience and what they see others do further they cannot go Now as their vnderstanding is so is their conscience which happens to them through want of knowledge and other graces 2. Pet. 1. 5. 9. by their mind defiled and vnbeliefe setled in them Tit. 1. 15. By their selfe conceitednesse Reu. 3. 17. which is the propertie of the blind and ignorant and Mat. 23. 16 19. of enuious and malicious persons who also are blind The effects of this blindnesse of mind and Conscience are to be giuen ouer Rom. 1. 22. to vile affections idolatry and filthy vncleanenesse of body To be disobedient Tit. 1. 16. and to euery good worke voide of iudgement and reprobate denying God very Atheists and abominable persons Section 3. Of the misery of such SVch as be blind in mind and so haue a blind conscience are miserable whose misery may be liuely set out by one that is bodily blind This man first hath no direction by eye-sight no more the other by conscience Secondly He goeth whithen his will and affections lead him without sight sort his without conscience Thirdly when he goeth whither hee intendeth by himselfe it is either by meere imagination or by hearsay as he is told of others or by custome through often going or by feeling so is it with him that hath a blind conscience His seruice to God is imaginary or by tradition or by custome but not by direction of Cōscience seeing the rule or from his feeling of Gods common fauours and outward blessings which failing they are at their wits end and make an end of their deuotions Fourthly he needeth a leader and is guided by him but cannot iudge well of him So the blind conscience is led by his minister or by others but cannot iudge aright of them Fiftly he tho in danger neere a pit yet feares not till hee be in no more this till he be in Hell Sixthly he wil by others telling vntruly feare where no danger is so this will be terrified by doctrines and commandements of men as blind Papists be Seuenthly he cannot see his vncleanenesse nor discerne how it is with him no more can this who thinks through his blind conscience that all is well with him hee is cleane enough Lastly he is neuer the better for sunne shine no more is this for the shining light of the Gospell The remedy to cure this blindnesse of mind and conscience Rēu 3. 18. for both euer goe together is that which Christ prescribeth to annoint Psal 19. 8. Ephes 1. 17. 18. the eie with eiesalue which is Gods Word and Spirit by which the eies be opened and with which S. Paul was sent to open peoples eyes Act. 26. 18. CHAP. 26. Of the sleepy Conscience THe sleepie conscience is the still ill conscience doing it office after the nature of one habitually slothfull and lazie There is a difference between a sleepy conscience and the conscience a sleep as much as between a sleepy and drowsie fellow and he that is diligent and yet some time falleth a sleepe A good man may haue sometime his conscience a sleep as Dauid had as the fiue wise Virgins had Mat. 25. 5 and as we read of the Cant. 5. 2. Spouse in Canticles This happeneth of weaknesse and infirmity through some violent and preualent temptation but it will quickly awaken upon the least knock of the voice of Christ Cant. 5. 2 vpon a Nathans application or upon a light affliction But the sleepie conscience which is the conscience of euery drowsie and lazie Christian who takes no paines for Religion but is like a sleepie natured fellow who is soone asleep hardly awakened lazie in working soone weary ready to giue ouer and no sooner left off but asleep againe doing nothing but by enforcement So fareth it with a sleepy Conscience which soone ceaseth it worke is hardly roused worketh but weakely soone giuing ouer and asleepe againe and cannot be kept on working but by hearing of threats and beholding but especially feeling the iudgements of God Section 1. What makes this sleepy Conscience THis sleepy Conscience commeth first from a lazie indisposition to get knowledge Secondly From coldnesse in Religion as sleepe from cold humours and vaporous repletion of the braine Thirdly from doing our duties to God perfunctorily resting vpon the worke wrought without spirit or life in the performance as a lazy person doth his work Fourthly from an auersenesse of all good meanes which may rouze vp the Conscience from its sleepinesse as hearing of sinne sharpely rebuked and threats denounced Fifthly from earthly contentment in pleasure ease profit aduancement and vaine company which rock the soule a sleepe making the minde and spirit drowzy in Christianduties whereby the Conscience is lulled a sleepe Section 2. The remedies TO heale this drowzie sleepinesse of Conscience and thorowly to awaken it is first to get the right knowledge of God with a consideration of his all-seeing presence before vs of his
anger against sin and power to punish and that hee will doe it iustly without respect of person Secondly to set before vs Gods threats the truth of his Word punishments inflicted vpon others not only sinnes committed but seuerely for duties omitted Thirdly to pray for a quickned spirit and the spirit Ioh. 6. 63. Rom. 8. 11. that quickneth Fourthly to doe euer our seruice to God as in his presence with our minds raised vp our hearts awed with reuerence of his Maiestie so as in hearing we rouse vp our spirits to heare attentiuely to pray feruently to doe what wee doe chearefully Fifthly to make an holy vse of euery crosse euen the least that may befall vs to prouoke vs to our duties Sixthly to heare willingly wordes of reproofe and to admit of admonitions and exhortations as spurres to take off our dulnesse Seuenthly to keepe in remembrance our duties and to lay vp in our hearts Gods Commandements as Dauid did and to ponder them as Marie the Virgin did Eighthly to make some and in some cases vowes vnto God to pricke vs on in those necessary duties which we finde our selues too slacke in as Dauid did Psal 119. 106. By these forcible meanes through Gods blessing wee shall awake our Consciences to doe their offices liuely CHAP. 27. Of the secure Conscience THe secure Conscience is another difference of the still ill Conscience which is somwhat like the former in some things but differeth in this that it freeth the heart from care altogether the minde being employed to gather and collect arguments for to preuent care and doubts about a mans state betweene God and him Section 1. Whose Conscience this is THis is the Conscience of such as perswade Ier. 6. 13. themselues of peace crying Psa 10. 6. peace peace and say in heart they shall neuer bee mooued such as say in their abundance Soule take thy rest eate now and Luk. 12. 19. drinke for thou hast enough be merry such as write though they looke vpon the Articles between God and them as many Church-wardens doe in their Bill Omnia bene Such as like the euill seruant will abuse his fellow-seruants will eate drinke and Luk. 12. 45. be drunke be carnally secure like those in Sodome and in the old World when iudgement hanged ouer their heads Such as regard not the workes of Esay 5. 11. 12. the Lord but are sensuall despising the knowledge of God and exercises of religion Iob 21. 7. to 14. in their outward prosperitie Section 2. Of the causes hereof TO worke this securitie in Conscience the minds of such men are filled with errours and such Tenents they hold as must needs make Conscience secure without working care and feare vpon the heart for they apprehend God to bee all of mercy and separate him from all consideration of his iustice in their thought They hold that he which made all will saue all that Christ died also for all that they doe what they can and as farre as God wil giue them leaue and more he will not require of them that all sinne all are sinners euen the precisest the best doe amisse sometime and therfore they need not make such a doe to preuent sinning that when they sin they cry God mercy and hope therefore that he forgiues them that when they sinne in their mirth they thinke no ill that in buying selling and in following of fashions they do but as the World doth as the times be they must do as others doe if they will liue and be esteemed of that they may serue God at home as well as at Church that occasions may make them ride on the Sabbath goe about worldly busines and serue God too that in labouring though excessiuely for to get they may so do because of their charge for he that prouides not for his family is worse then an Infidell that they may do with their owne what they please that they may make the best of it that thoughts are free that it is best euer to doe as most doe that the Religion of the present State is to be so professed that to bee precise as some be is but a very foolery that there is time to repent at last gaspe These and such like conceits of the minde makes Conscience secure and the heart vaine the effects whereof are licensiousnesse neglect of all religious duties and libertie to liue euen as they list Section 3. Of the Remedies TO cure this secure Conscience is to remoue all these false conceits out of the minde to hold the way of life to be strait and narrow and found of few to know the strict precepts in the Gospell and that of denying a mans selfe and that of working out our saluation with feare and trembling to consider how far many haue gone and may goe and yet neuer come in heauen To learne the true and distinct properties of such as bee godly set downe in holy writ To looke to the life of our Lord Iesus whose steps wee are to follow To remember the sufferings of the Saints To take good notice of Gods displeasure against sin euen the least as idle words Adams eating of an Apple Lots wife looking backe the Man gathering of sticks on the Sabbath Vzzah touching the Arke the Bethshemites but looking into it and yet how the wrath of God came forth against them To meditate that death is certaine it may be sudden that there is a Iudgement Day where account must be made of euery thing By these truths propounded to Conscience from iudgement well informed Conscience will worke and shake men off from their security CHAP. 28. Of the luke-warme Conscience THe luke-warme Conscience is that euill Conscience which is not tied to any Religion particularly This is the Conscience of Adiaphorists Time-seruers men that bee indifferent for their Religion this or that That which makes this is first their knowledge of many and differing Religions in the World Iewish Turkish and Christian Secondly their obseruing of the varieties of Sects and differing opinions in and vnder one and the same religion Thirdly their perswasion that yet in such disagreements euery one liuing after his Faith may be saued Fourthly their want of iudgement to discerne true Religion from euery false religion in their true differences Fifthly and lastly from all these an euill Conclusion which is this that it is no matter which they be of so they be of one Religion Thus the Vnderstanding deceiued it makes as it were the Conscience free vntieth it from the bond of any one particular Religion whereupon followes this luke-warmenesse libertinisme and indifferency to any Religion The Remedy for this is Eph. 4. 5. first to know that there is but one Religion whereof God is the Author and that all other are of the Diuell and tend vnto death Secondly that there must be opinions yea heresies that such as bee approued 1. Cor. 11. 19. may bee made manifest Thirdly to haue
iudgment to finde out the true Religion and to be able to difference it from all false religions or rather superstitious See a little Booke intituled Good Christian looke to thy Creed and Satanicall inuentions Fourthly to striue to feele the power of this true Religion that so Conscience may be bound to hold vs to the vnfeigned performance of the same CHAP. 29. Of the large Conscience THere is an euill large Conscience a spatious and wide Conscience like the way to Hell This is the Conscience of such as can swallow downe sinnes great and many that can admit of cart-loades thereof without any rub or let to this Conscience This is the conscience of some worldlings some of all sorts of professions vsurers extortioners and such like The cause of this spacious and so large a Conscience is the vnderstanding highly esteeming of profit and preferment and in respect hereof vnder-valueing and vnder-prizing of Religion of iustice and of vpright dealing Whence followes sinfull practises to gaine and to come to aduancement giuing way to any sinne that may hale in profit make a man rich and exalt his estate in the World No sinne stickes in the way as sinne but onely for the infamy thereof if openly knowne or the danger of the Law by which may ensue punishment otherwise through largenesse of Conscience all is fish that comes to net all is lawfull prey and booty that may finely and cunningly bee come by The remedie to bounde this wide conscience is by tying it strictly to the Rule of righteousnesse and by vnderstanding iustice iudgment equity and euery Prou. 2. 9. good path for our right dealing CHAP. 30. Of the Cheuerill Conscience THere is a Cheueril ill Conscience which is like Kids leather which may bee made wide or strait This is the Conscience of him that can as occasion serues his turne make large or straiten his conscience playing fast or loose for his owne aduantage for hee chuseth and picks out particular duties to obserue as best pleaseth his humour neglecting the rest This was the Conscience of Saul in his warfare 1. Sam. 15. 14. 34. 22. 17. 18. against Amalek who could spare the best and destroy what was vile and naught hee made conscience of the peoples eating of blood but it was nothing to hate Dauid to persecute him and to murther 1. Chro. 13. 3. the Lords Priests and to neglect the Arke of God This was Ioabs conscience he could abhorre Dauids command to number the people yet to kill treacherously Abner and Amasa it was no scruple Iehu could destroy the idol-seruice to Baal but hold vp the golden Calues in Dan and Bethel The Scribes and Pharises had their consciences straite to put Iudas Mat. 27. 6. wages into the Treasurie and to goe into the Iudgement Hall but it was Ioh. 18. 28. wide enough to giue money to betray Christ and to cause Pilate to put him to death causelesly Iewes would not haue Christs Ioh. 19. 31. body and the two with him to hang all night on the Crosse because of the Sabbath following but it troubled them not to consent to his death Such a conscience they had in 2. Cor. 11. 24. whipping the Apostle giuing one stripe lesse then forty but not what cause they had to whip him at all Scribes and Pharisies could tithe Mint Commin and Annise but yet let passe the weighty matters of the Law This is a Papists conscience that will eate no flesh on Friday but can seeke by Gunpowder to blow vp the Parliament The Cause of such a Cheuerill Conscience is First that a man makes the Rule of Conscience subiect to his owne will by false interpretations by subtill distinctions thereby weakning the power of the Rule that it hath not force vpon Conscience Secondly the secret and hypocriticall reseruations in his minde and heart in obeying the Rule to which hee neuer wholly can nor will submit himselfe Thirdly a deceitfull and very false imagination of minde that the Rule is alterable and may bee enlarged as may best serue their turne as Cardinall Cusanus once deliuered in a letter to the Bohemians The Remedy is to hold the Rule euer to bee one and the same impartiall constant vnalterable without varying as God himselfe also to be perswaded that we are to be wholly led by it and not it to be framed to our owne lusts CHAP. 31. Of the benumbed Conscience THe benumbed conscience is that which hath lost it mouing as dead for a time as a member benumbed This is the conscience of such as haue lost the feeling thereof by some foule offence lying therein without repentance This may happen sometime to the godly to Iosephs Brethren to a Dauid for a while The causes hereof may bee expressed by a similitude taken from a member benumbed First A member becomes so yea the whole body after violent heate and exercise by suddenly attracted cold So a man very forward in Religion and religious exercises growing cold by suddenly leauing them liuing where the word is not and companying with others of no Religion or with contemners of it Secondly By a dead Palsey So Conscience by some deadly sinne Thirdly by tying it hard so as the bloud wherein the life is can haue no passage till it be loosed So Conscience is benumbed when the mind is tyed to the world so as it cannot bee free to meditate vpon Gods word for the freedome of the minde for holy meditation is as the life and bloud to the Conscience Fourthly by some violent blow So Conscience by some violent suggestion of Satan which for the present may make a man senslesse of his sinning Fifthly by being put out of ioynt So Conscience which is put as I may say out of ioynt when memorie hath lost and forgotten what it should keep to carry it from the mind to the Conscience touching things past either of sin committed or of duty omitted In this case if memory faile the vnderstanding and Conscience are put out of ioynt Sixthly a member becomes deadish by lying still but crookedly vpon some hard thing and weight vpon it as the Arme will be in bearing vp the head and the elbow vpon some hard bord or other thing So Conscience is benumbed when the vnderstanding is crookedly bent to crooked paths the heart hardened and some heauie corruption pressing it downe The effect is that during this time that the Conscience lyeth as dead the partie is without remorse for sinne he cannot out of generall reproofes see his fall without a liuely and cleare application as appeares in Dauid when Nathan spake to him parabolically The Remedie is to haue the word applyed as a Nathan did it to Dauid and to bee content to bee rubbed vpon by wholsome reprofes priuat admonitions and mutuall exhortations that the heart be not hardened by the deceitfulnesse Heb. 3. 13. of sinne CHAP. 32. Of the cauterized Conscience THe last and worst
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.
the Scribes and Pharisies Mat. 15. 2. 6. the following whereof is called by Saint Peter a vaine conuersation which Christ by his bloud came to deliuer vs from 1. Pet. 1. 18. Thirdly By the precepts and commandements of men Mat. 15. 9. Col. 2. 20. 22. Fourthly By custome which becomes as a law to the ruder sort to bind their Consciences Fifthly By the shew of wisdome and shadow of great humilitie in such a voluntary worship Col. 2. 18. 23. Sixthly By examples of Forefathers and Elders which strike a great stroak in many as formerly it hath done with such superstitious hipocrits as Christ calls them Mar. 7. 3. 4. 5. 6. Section 4. Of the remedie TO remoue this superstition from Conscience and to acquit it from such slauish feare and bondage is to settle iudgement in fiue things First wee must know that the doctrines and commandements of men binde not conscience of themselues but as they be grounded on Gods Word Secondly else the Scripture condemneth them Matth. 15. Mark 7. Col. 2. 20. 21. 22. 1. Pet. 1. 18. as vaine worship and vaine conuersation Thirdly That we must know our Christian libertie purchased by Christs blood from these yoakes of bondage 1. Pet. 1. 18. and that wee must stand fast in this libertie Gal. 5. 1. Fourthly we are to be resolued in this point that all will worship though neuer so wisely contriued by man and though it carry neuer so faire a shew is condemned of God as the forenamed scriptures doe shew Lastly we must be well assured that where God giueth no law himselfe there is no transgression Rom. 4. 15. and 5. 13. and so no bond to tye Conscience Section 5. Of the second thing about which the superstitions Conscience is exercised THe other thing about which the Conscience of the superstitious is troubled is about some works of Gods prouidence which men though falsly take to be Gods forwarnings and forbiddings and as signes and tokens frō him of some good or of some ill to befall them as a hare to crosse in a morning to stumble in going out salt falling burning of the right or left cheek or eare finding of siluer gold or old iron sudden bleeding at the nose and many such obseruations of superstitious people Section 6. Of the causes hereof THe causes of this feare in this superstitious conscience and the awing of it in respect of this prouidence are these First a strong conceit that there is here in a will of God forewarning people wherupon the conscience becomes bound and the heart made fearefull Secondly the obseruing of the euent which hapneth according to the conceited opinion to the more confirming therof and the further binding of the superstitious to credit the same Section 7. Of the remedy TO heale this and to free the Conscience from such a superstitious bond and the heart from this idle feare note these things 1. That God neither by his word foretels nor by his prouidence doth prognosticate either good or ill in the falling out of such things 2. That albeit such things happen according to mens vaine imaginations yet no credit is to bee giuen thereto nor any conscience to be made thereof First because the opinion in these things is Heathenish and from pagans which Christians are therefore to Ier. 10. 1. 2. detest and not feare their feare Secondly because Satan workes herein and seekes to weaken our faith in God Thirdly because these sometime haue been found false by religious mens true obseruations who contemne these fooleries Fourthly because if they proue true sometime that 's but to try vs whether we wil be wise or become vaine and superstitious Lastly because it is well obserued that the more naturall men be and ignorant of the Gospell the more foolishly superstitious are they the more fearefull and vaine in such obseruations and the more inthraled in their minds to such vanities On the contrary the more people increase in knowledge of the Gospell faith in Christ and be renewed in the inward man the lesse they regard yea the more they contemne these things and are lesse troubled with them as held altogether idle and vaine And thus much for the superstitious Conscience CHAP. 36. Of the scrupulous Conscience THis scrupulous Conscience is the stirring ill Conscience about vncertainties of which the iudgment is vnresolued and passeth neither this way nor that way Section 1. In whom THis is the Conscience of the Ignorant especially in particulars Of such as be Questionists in and about commonly things indifferent or disputable not necessary to life and saluation of such as be like Scribes and Pharisies straining at Gnats and swallowing Mat. 23. 24 Eccl. 7. 16. Camels Of such as will be ouer righteous iust ouermuch straining duties beyond the rule or making somethings which be indifferent necessary to be either done or left vndone These are troublers both of themselues and of others too very often Section 2. The causes hereof THe Conscience of a godly man may haue sometime a scruple in it through ignorance or errour in some particular but his Conscience for a scruple is not to be called a scrupulous Conscience for that which is scrupulous is commonly and for the most part so This happeneth first through the iudgment very vnsetled vnresolued ambiguous wauering this way and that way suspicious hauing no certaine ground to settle upon but onely running vpon coniectures disputing too and fro with and against so as Conscience is much troubled 2. This happeneth by misapplying generall rules about things indifferent according as they conceit to particular actions as to suppose that they edifie not that they be offensiue not decent not to Gods glory deciding within themselues sometimes positiuely that which an other makes disputable by conference with whom their former conclusion is shaken and so stand vnresolued in their iudgement 3. This scruple happeneth when a thing indifferent is needlesly questioned vpon which the Apostle laboured to preuent among the Corinthians saying aske no question for Conscience sake 1. Cor. 10. 27. For in truth there is nothing that more breedeth scruple than idle questioning of matters which might bee well passed ouer 4. By stretching a thing for want of knowledge beyond the nature of a thing indifferent so taking it to be worse than it is through some shew of euill in his apprehension as some did among the Corinthians 1. Cor. 8. 7. 5. By vncharitably expounding such things as be established and onely proposed as indifferent by authoritie beyond the intent of the Church Lastly by giuing way to doubts and to trouble themselues needlesly with vnprofitable disputations of things vndetermined Such peruerse disputes the Apostle liked not 1. Tim. 6. 5. Section 3. Of the effects FRom this scrupulositie ariseth inward trouble feare heart burning vncharitable censuring and iudging one an other and outward diuision sects vnwarrantable courses oppositions forcible impositions and much euil euery way for want of peaceablenesse both on
leaue vndone at his owne pleasure Sixthly this will make 1. Cor. 8. 13 a Paul auoid offence in things indifferent not to eate flesh all his life rather then scandalize an other Seuenthly it makes a man peaceable easily to be intreated to heare wholsome counsell repoofes and to be glad to bee preuented in euill as Dauid was when Abigail met him Lastly it makes him Luk. 1. liue like a Zachary and an Elizabeth and as Paul exhorteth blamelesly and Phil. 2. 15. harmelesly among others Section 3. Meanes to get and keepe it THis rare and most singular blessing of God may through the Lords grace and helpe be gotten First by daily encreasing our knowledge in euery particular duty distinctly Secondly by continually remembring what wee are to doe Thirdly by examining euery day before we take our rest wherein we haue failed in any duty not onely for substance but also for circumstance Fourthly by not letting slip any of our faults nor sleightly passing them by till wee feele sorrow of heart for them and till we find in vs a holy resolution to amend the same Thus shall we come in time vnto a tender conscience now as thus we may get it so by the same means and practise we may keepe it Here these foure questions may fitly be propounded Section 4. Of the first question WHether a tender Conscience may not sometime he ouerbusie with a man and in something scrupulously trouble him Answ Yes verily and that first through feare of sinning vpon iealousie and suspicion not knowing Christian libertie in things indifferent Rom. 14. 1. Secondly through doubtfull disputations none able at the present to determine and decide the question of which disputes the Apostle in that fourteenth of the Romanes forwarneth Thirdly through false teachers seeking to entangle to insnare and beguile simple soules and tender hearts These brought the Galathians to the obseruing of daies and moneths and times and yeeres Gal. 4. 10. being tenderly affected at the first to the truth Vers 15. These it may seeme sought by vaine Phylosophy and Traditions to trouble the Colossians with superstition in worshipping Angels in a will-worship with touch not taste not handle not after the commandements of men Col. 2. Fourthly through weakenesse of iudgement to see and discerne betweene things lawfull and vnlawfull lawfull 1. Cor. 10. 23. and conuenient which differences not well obserued the tender conscience is troubled with some serupulousnesse Section 5. Of the second question WHat difference there is betweene tendernes of Conscience and scrupulositie of Conscience Answ Betweene these two there is great difference in many things 1. In the causes for tendernesse is wrought by the grace of Gods Spirit thorow the binding power of Gods Word Scrupulositie ariseth vpon an ouer-inquisitiuenesse of naturall wit inuenting of vnneces sary questions and busily putting troublesome cases to intangle conscience The tender Conscience is from a settled mind vpon truths soberly receiued and vpon mature deliberation Scrupulositie is from ficklenesse of spirit vpon various conceptions of a mans owne brarne ouer-hastily approued or vpon other mens opinions rashly beleeued and settled 2. They differ in the subiect matter about which they are exercised A tender Conscience if it bee troubled it is about necessary duties to God or Man of concerning themselues Scrupulositie is busied about trifles vnnecessarie matters and more concerning others then themselues The tender Conscience if it be vnquiet it is by reason of some faire probabilities conceiued in the vnderstanding and the case very disputable Scrupulositie is disquieted by coniectures loose imaginations bare opinions of others in matters which might easily bee decided The tender Conscience keepes within the bounds of a mans owne Calling and seeth that all bee right there Scrupulositie is ranging abroad makes a busie body and an Intermedler without warrant while much is amisse at home 3. They differ in their concomitants Tendernesse of Conscience is euer accompanied with humilitie meekenesse peaceablenesse with sinceritie and with charity towards their opposites Scrupulosity is high-minded fierce impatient at opposition wanting loue to Opposites and is often tainted with hypocrisie 4. They differ in their effects for the tender Conscience makes a man to loue peace to auoide vaine disputations and casting forth vnnecessary doubts it hateth also singularitie and cannot abide to be censorious Scrupulositie is contentious factious it is fed with disputes it delighteth in doubtfull cases affecteth singularity is troublesome and ouer-censorious 5. They differ in the end a tender conscience aimeth at the pleasing of God Rom. 14. 6. and quiet liuing Heb. 12. 14 with others as much as is possible in holinesse being euer loth to trouble others or to be troublesome to it selfe Scrupulositie seeketh it owne satisfaction and applieth it selfe to side with others to make a faction Thus they differ Section 6. Of the third Question HOw the tender Conscience may be preserued against scrupulositie Answ To preuent this scrupulositie first auoide the causes of a scrupulous Conscience of which before in the 35. Chapter and also in answer to the first of these questions in this Chapter Sect. 4. Secondly labour to haue the Heb. 5. 14. vnderstanding exercised to discerne both good and euill and to approue by knowledge the things that Phil. 1. 9. 10. are different Thirdly cleaue close to resolued cases and be not carried away with euery winde of Eph. 4. 14. doctrine So shalt thou preuent this scrupulositie Section 7. Of the fourth question BVt if a tender Conscience haue a scruple how may it be freed from it Answ 1. Vse the remedies before prescribed to cure the scrupulous Conscience Chap. 35. Sect. 4. Secondly let not any scruple settle it selfe in the tender Conscience but goe forth with to some godly and learned Diuine that can and will remoue it Thirdly in seeking resolution obiect freely but so as there bee an honest desire to receiue satisfaction of Conscience Fourthly meditate afterwards much and more of the answers giuen then still how to inuent more obiections and beware of cauilling against the answers but rather presse Conscience daily with them and vse them as weapons against such scruples arising and against other which seeke to vphold the scruple And thus much of the tender Conscience CHAP. 45. Of the wounded Conscience THis wounded Conscience is that affliction of spirit which man cannot beare Prou. 18. 14. This may happen to good and holy men as to a Iob Chap. 6. 4. in whom the arrowes of the Almighty stucke the poyson wherof dranke vp his spirit and the terrours of God set themselues in aray against him It may befall a Dauid as we may reade in Psal 38. 1. 5. and 102. 1. 10. and 88. 7. 15. Section 1. Of the Causes THis wound of Conscience ariseth of sinne against Conscience 1. Cor. 8. 12. such was Dauids great 2. Sam. 12. Psal 51. sinnes of adultery and murther or for breach of
God requireth truth in the inward parts And the want of this vpright Conscience is the cause of all fraud cousenages and villanies committed any where in all the world The meanes to get it is consideration of Gods all-seeing eye and the word for the rule and warrant in all our actions Now the same that begets it keepes it making a Paul to haue his conuersation in all simplicity and godly sincerity with cheerefulnesse CHAP. 50. Of the pure Conscience THis is the Conscience which euer accompanieth vprightnesse for he Iob. 8. 6. that hath the one hath also the other he that is pure is vpright Of this pure Conscience the Apostle maketh mention 1. Tim. 3. 9. 2. Tim. 1. 3. This is the conscience that cannot endure defilement Section 1. In whom it is and how attained THis is the Conscience of such as be sanctified by Gods spirit for the 1. Pet. 1. 22. Spirit purifieth the soule And faith purgeth the Act. 15. 9. heart and conscience taking hold of Christ by Heb. 9. 14. whose bloud the Conscience is purged from dead workes Moreouer it becommeth pure by the puritie of the mind the minds 2. Pet. 3. 1. of the regenerate are pure and therefore so is their Conscience for vpon the defilement of the mind the Conscience saith the Apostle Tit. 1. 15. is defiled Lastly it is pure by the wisdome giuen Iam. 3. 17 of God from aboue for it being pure and the light of the Conscience it must also be pure Section 2. Of the effects hereof THis sanctified purged and pure Conscience worketh first a detestation of all vncleanenesse for it looketh to the rule with a pure mind and the purity of wisdome from aboue 2. Cor. 7. 1. Iam. 1. 27. which rule forbids all filthinesse of the flesh and spirit all defilements and Isai 30. 22. spots of the world and all Iude vers 23. fleshly seruice impurity in Religion And therefore Conscience auoideth all such filth and vncleanenesse whatsoeuer Secondly it stirres vp a man to purity as the Rule commands it and religion tieth vnto it Hence is it Tit. 1. 15. Psal 18. 26. Prou. 15. 26. that from this pure Conscience men regenerate are called Pure and because this puritie of it causeth them to flie all impurities in Religion and in conuersation which other of defiled minds and Consciences make no matter of they are reproached with the ignominious name of Puritans the name of old Hereticks called Catharists and Nouatians whose heresie these so nick-named are farre from Section 3. Of the signes of this pure Conscience NOw lest any bee deceiued by presuming of this pure Conscience as if they had it which haue it not the word of God giueth vs euidence hereof to know where it is First it holdeth the mistery of 1. Tim. 3. 9 and. 1. 5. faith for this is kept in a pure conscience Secondly it is accompanied with a Heb. 9. 14. pure heart Thirdly hee 2. Tim. 1. 3. that hath it serues God purely following the steps of holy forefathers Fourthly and lastly it is shewed by a pure life for this must needs come from thence because if the word be pure the rule of it Religion pure the Gospel pure the heart pure the mind Heb. 13. 18. pure Conscience pure then must needs the life be Prou. 21. 8. pure in liuing honestly in working righteousnesse Phil. 1. 10. and walking without giuing offence Section 4. How to keepe it pure WHen the Conscience becommeth pure it is to be kept pure which is by auoiding that which may defile it which is sinne for it is called filthinesse and Christ telleth Iam. 1. 21. Mat. 15. 18. 19. vs that it defileth the man We must labour for Gods spirit faith purity of mind and for the wisdome which is from aboue which maketh Conscience pure and will so keep it CHAP. 50. Of the iustifying Conscience THe last difference of the regenerate Conscience is the Conscience iustifying This witnesseth our righteousnesse before God euen that which the law requireth and this it doth not by the law but by the Gospell in all those in whom it is the power of God to saluation and are iustified by faith in Christ Section 1. How the Conscience comes to iustifie Q. HEre it may be asked how the Conscience by the Gospell doth so iustifie a man Answ First The Gospell commandeth to beleeue in Christ Iesus 1. Ioh. 3. 23. Secondly it teacheth first to reiect righteousnesse of workes by the law in our owne persons Rom. 3. 20. Phil. 3. 9. the Gospell is vtterly against this Secondly it teacheth and reuealeth not an other righteousnesâ—â— but an other way to attaine it which is not by works but by faith in Christ for the Gospell Rom. 10. 30. 31. 32. and 3. 28. 2. Cor. 5. 21. Rom. 4. 23. 24. hath made known that the righteousnesse of the law is in Christ and that such as beleeue in him haue it imputed to them and so become they righteous before God Thirdly what the Gospell commandeth and teacheth that it maketh Eph. 1. 13. good through the effectualnesse of the Spirit and so bindeth Conscience to beleeue and obey the same If any professing the Gospell feele not this binding power it is for that they remaine ignorant of it or that their knowledge is not sanctified to them or for that it is not pressed home to the Conscience Section 2. In what the iustifying Conscience doth stand and how it differs from a iustifying faith Q. HEre it may be demanded wherein is this iustification of Conscience Answ It stands in the witnessing of our faith in foure things First that we beleeue what Christ Iesus is in himself as the Eunuch did Act. 8. 37. Secondly that we beleeue what he 1. Cor. 1. 30 was made for vs that beleeue in him euen our wisdome righteousnesse sanctification and redemption Rom. 10. 4. 30. and 3. 26. the end of the law for righteousnesse to all that beleeue and our iustifier Thirdly that we doe beleeue to be iustified by him and onely stand iust by his righteousnesse imputed Gal. 2. 16. without the workes of the Law Fourthly that we beleeue in thus beleeuing that God for his Son Rom. 4. 3. 5. 23. 24. 2. Cor. 5. 21. Iesus Christs sake will yea and doth account vs righteous before him All these acts of faith it doth 1. Ioh. 5. 10 witnesse for vs vnto God and this is the witnesse within vs. Some may say we haue often heard of a iustifying faith but not so of a iustifying Conscience and therfore desire to know the difference of them Answ Iustifying faith is the instrumentall meanes by which we apply Christ to vs for our iustification Iustifying Conscience is the witnessing of those forenamed acts of faith for vs vnto God Faith is as one receiuing money and paying it to his credit our to acquit him
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
reforme his people but lets them quietly runne on to destruction Section 1. In whom it is THis is the Conscience of all dull Nabals and the muddy spirited of such as rest vpon their conceited good and quiet natures of such as be ciuilized and rest vpon their ciuility of the high and proud conceited fellow in his outward prosperity wise in his owne eyes and cleane in his owne sight yet not clensed from his filthinesse and it is the Conscience of all such in whom the strong man keeps peaceable possession Luk. 11. 21. Section 2. It is an euill Conscience THis is an euill Conscience be it neuer so quiet because it performes not it office because it lets man alone in his wicked courses which a good conscience neither can nor will permit Because it suffers a man to runne to hell headlong without stay Section 3. The causes hereof THis ill Conscience thus quiet happeneth many waies First through ignorance and especially willfull when a man knowes not the rule that binds conscience nor cares at all to be acquainted with it nor ruled by it They say of the Rule as Pharaoh did of the Lord who is the Lord I know not the Lord neither will I let Israell goe 2. Through selfe-pleasing and an vnsound applauding of a mans selfe because he professeth religion though it be without power because as a Herod he doth many things and heares a Iohn Baptist now and then though in his beloued sin hee hates to be reformed because hee seeth himselfe perhaps free from the fall of a Dauid of a Noah of a Lot of a Peter 3. By his blessing of Deut. 29. 19. himselfe upon the former grounds against all threats and legall denunciations as not belonging vnto him but to persons more vile for his part he hath made a couenant with death and hell Isai 28. 4. By seeing and knowing that his waies course is conformable to the common fashion and esteeme of the world that his state is quiet and hee liuing Neighbourly as others do and held to be a quiet man 5. By auoiding whatsoeuer may stirre the Conscience to make it vnquiet any way as the reading of Gods word meditation vpon his law a sharp reproouing ministery comming home to the heart And lastly serious examination of themselues in Gods sight by his Law These be the causes why many cry peace peace when there is no peace Section 4. How a man may know when his quiet Conscience is this ill Conscience THat a man therefore may not bee deceiued with this false peace hee may know this quietnesse of his Conscience not to be good thus 1 From the false ground of this quietnesse such as before is mentioned and not from faith and repentance 2. From the euer quietnesse thereof neuer hauing felt it to disquiet thee for no man naturally being corrupt hath a quiet good Conscience 3. By it suffering thee in euils and especially in these In formall worshipping of God hearing praying receiuing the Sacrament without any power at all of Religion In continuall neglect of religious gouernment of thy family In liuing out of or idlely in a calling for such a one is slothfull vnprofitable and wicked Mat. 25 and therefore cannot haue a good quiet Conscience In being respectlesse of thy Pastor especially for seeking thy reformation in prophaning the Lords day Sinnes which these quiet Consciences neuer trouble themselues with and yet are the most liuely touchstone of an vnregenerate spirit 4. By not daring to bring thy thoughts words and deeds to the rule and there take a streight account thereof which a good Conscience dare doe 5. By thy vnquietnesse without comfort at the preaching of the law at the pressing of the strict marks of Gods children and the discouery thereby of thy selfe to be none of them but one as yet separated from them A good conscience will comfort a man in hearing such marks and of such a close pressing of these things to their consciences because he that hath a good Conscience hath these marks and is free from the rigour and curse of the Law Lastly by the trouble and feare it workes in thee in sickenesse because of death in time of affliction and Gods hand vpon thee apprehending GODS wrath without any comfort for surely then the former quietnesse was not good because a good quiet conscience is not so terrifying at such times but speakes peace to him that hath it as well then as in health and prosperity except it happen otherwise vnder some strong temptation Section 5. Of the effects of this still quiet ill Conscience IT shall bee profitable to euery man to trie the quietnesse of his conscience for the effects of the still il Conscience are very fearefull First it lulles him a sleep in an vnsanctified course of life making him beleeue that hee hath a good Conscience because it is quiet Secondly it makes him hereupon carnally secure till death and destruction come vpon him so it deceiueth him and damneth him Here it lets him bee wicked and hereafter to become most wretched here at rest there in torment here it will not disquiet but there be the gnawing worme for euer Section 6. Of the remedie hereof THe fault of this ill conscience is that it is still and quiet when it should not the remedy therefore is to make it speake when and as often as it ought in directing man that hee go not amisse and in checking man for sinne when he hath trespassed and this is by remouing the false grounds of this false peace before named Then secondly by knowing the sound causes of a quiet conscience faith in Christ Iesus repentance for sinne and a holy conuersation and search whether wee haue them Thirdly By informing our vnderstandings of our duties according to the Rule and applying it dayly to our conscience till it speake and performe it offices as the Rule binds it CHAP. 24. Of the dead Conscience the first difference of the still quiet ill Conscience THe dead Conscience is the quiet ill Conscience as it were without all life and motion as a thing that is dead This is the Conscience of Infants as not yet hauing the vse of their vnderstanding also of mad persons which haue lost their reasō franticke and lunatick It is the conscience of all such Ephes 2. 1. as be dead in sins and trespasses as the prodigall Luk. 15. 31. 1. Tim. 5. 6 sonne once the wanton widow and all meere naturall persons accustomed to sinne and such as be past Ephes 4. 18. feeling committing wickednesse with greedinesse The causes of this deadnesse is the losse of the light of the vnderstanding the life of conscience without which it is dead Also the vncapablenesse of instruction in some sorts and insensiblenesse of the authority of the Rule to bind Conscience The remedy is the light of vnderstanding to labour for knowledge and instruction and to feele the power thereof upon Conscience CHAP. 25. Of