Christian see to thy conscience or a treatise of the nature, the kinds and manifold differences of conscience, all very briefly, and yet more fully laid open then hitherto by Richard Bernard, parson of Batcombe in Somerset-Shire. Anno 1630.

CHRISTIAN SEE TO THY CONSCIENCE .

CHAP. 1. That there is such a thing in Man as is called Conscience .

COnscience 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 M●mo●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 , Ioh. 1. 12. that for his sinne , the Tempest was vpon the Sea . This made Iosephs Gen. 42. 21. brethren to consider , why the trouble was vpon them , when they stood before Ioseph , and came down to buy Corne into Egypt . This instructed Dauid , to 2. Sam. 24. 27. apply the cause of the Pestilence to himselfe . Thus wee see how they differ the one from the other .

This is carefully to bee obserued , and distinctly to bee discerned : for ,

1. This will make vs know the difference betweene knowledge , and conscionable knowledge ; between remembring , and conscionable remembring ; betweene willing and affecting , and conscionable willing and affecting .

2. By this we may know , how wee may come to rectifie our Vnderstanding , Memory , Will , and Affections , which these faculties of themselues can neuer doe ; nor Man , by any of them , come to see them out of order , to amend them ; but onely by the light of his Conscience ; which sheweth vs how they bee employed , whether about good or ill , and so thereafter to iudge of them , and of our selues by it .

3. By this wee shall not bee deceiued , as most bee , by a high conceit of themselues , and of their wayes and courses , who may haue naturall knowledge , and great learning , and a commendable behauiour thorough ciuill education , and yet not conscionable , without which , the other is nothing .

CHAP. 5. What this knowledge of Conscience is ; and how it may bee described .

THis distinct knowledge of Conscience may be thus set forth :

That it is a certaine , particular , applicatorie knowledge in Mans Soule , reflecting vpon himselfe , concerning matters betweene God and him .

For the better vnderstanding hereof , I will explaine it at large in Sections .

Section 1. A certaine Knowledge .

THe knowledge of Conscience commeth not with an If , or An , as opinionatiue , resting on coniectures and probabilities ; for it is grounded on sure Principles , and vpon Gods Word , and speakes with authority from God ; else it neither could , nor would so worke vpon Mans Will and Heart , to awe him , and keepe him vnder obedience to God , as it doth . But here , thus speaking of it , it is to bee vnderstood , as conceiued in it selfe , free from the cloudy Mists of a misleading vnderstanding , and as it is truly informed , to which , so considered , we must giue credit , and obey it , as Gods voice from heauen .

Section 2. A particular Knowledge .

THe Conscience taketh notice only of particulars , with the consideration of the circumstances concurring in the action , as did Iudas his Conscience in betraying Mat. 27. of Christ ; and the Conscience of Iosephs brethren , Gen. 42. 21 in their pittilesse act against him . Conscience neuer employeth it selfe ( in it proper office ) about generals ; but as they bee applyed in particular to this , or that , with the circumstances .

For generals are but grounds to worke vpon in the application by Conscience . Hence it is , that none so bad , but they will say , that wee must serue God ; that it is our dutie to doe , as wee would bee done vnto ; that we must auoide that which is displeasing to God ; that wee may not requite murther ; we may not commit adultery , nor steale , nor lye , and so forth : But they will not apply these things particularly to themselues , acknowledging their failing in their duties , and their own committing of euill : because in the generals , their Consciences worke not , but in the sight of the particulars .

Section 3. It is applicatory .

COnscience loues home ; it is no stragler abroad , but keepes within him , whose conscience it is . If it concerne not him whose it is , it meddles not ; it is no busie-body . Wit may , and will bee walking out a doores , and too often busie it selfe in other mens matters , which nothing concerne him : but this Conscience will neuer doe . Let busie-braines note this well ; and learne from their Conscience to keepe within their owne bounds .

As Conscience meddles with particulars onely ; so bee they such , as may bee brought home : for till then , Conscience stirres not , either about good , or euil . Dauid vnderstanding , that it was his duty to seek Gods face , his Conscience made him say ; Thy face , Psal. 27. 8. Lord , will I seeke . When hee heard Nathans Parable , his 2. Sam. 12. Vnderstanding was busied much about the cruelty of another : but Conscience said nothing to him , till Nathan applyed , and said , Thou art the Man : then it spake within , and willed him to say , I haue sinned .

By this may we see , why the vaine people can bee content to heare Sermons , that apply not home to them , that which is taught ; but cannot endure application : because this onely workes upon the heart for reformation . If there bee no application to our selues , there will neuer bee any amendment . This Ieremy tells vs , and shewes why the people repented not ; for thus saith he ; No man said , What haue I done ? Ier. 8. 6. Applicatory Knowledge , is conscionable Knowledge ; the other is onely Braine-knowledge , without reformation ; without consolation .

Section 4. It is a reflecting Knowledge .

THe knowledge of conscience is with a reflection ; what it knowes , it turnes it backe vpon a mans selfe , to make a man to know himselfe , as hee is , in euery thing without deceit ; euen as the eye looking into a true glasse , by the reflection thereof , makes a man to see himselfe what a one he is ; faire , or deformed ; cleane , or defiled .

Now because this Simily A Simily taken from a glasse , to set out Conscience ▪ will greatly helpe to the illustration of this Point , if it be enlarged ; let the Reader here obserue sixe things ; the cleare seeing eye ; the looking into the glasse ; the glasse it selfe ; the reflection of it ; the cause of the reflection ; and the vse and benefit hereof .

1. Is the seeing eye ; for the eye must not be blinde , nor a winking eye , nor the sleepy eye , nor a squint eye , nor a purblind eye ; but an out-right , and a cleare-sighted eye .

This eye is the Vnderstanding , not blind , not shut against the light , not carelesse in an affected ignorance , not looking away , not distracted this way and that way at one time , not grosse ; but a cleare Vnderstanding , apt to conceiue , discerne , and iudge aright .

2. Is the act of the eye looking into the glasse : for it is not enough to haue a cleare sight , if wee vse it not .

This looking , is the act of the Vnderstanding , taking knowledge of such things , as may enforme the Conscience .

3. Is the glasse it selfe , into which , the eye doth looke to see himselfe .

This glasse is Gods Law , which the Vnderstanding apprehendeth , and clearely knoweth .

4. The reflection of the glasse , is the returning of that , which the eye seeth vpon the partie beholding ; so that in a reflection , there is a seeing forward and back againe at once .

This is the knowledge of the Conscience , seeing and applying the Law .

5. Is the cause of the reflection of the glasse , which is the steeling of it ; without which there would bee no reflection .

This steeling , is the taking of Gods Law and word in his true and proper sense .

6. The vse and benefit of this steeling is two fold : First , To limit the sight , that it cannot looke thorow the glasse , nor beyond it . Secondly , To represent him to himselfe that looks into the glasse ; which otherwise it could not doe .

So the holding of the true and propersense ,

1. Limits the Vnderstanding so , that it cannot goe beyond the rule of the Word .

2. It makes Conscience truly to shew a Man vnto himselfe , euen as hee is .

If this bee so , that the Vnderstanding is so bounded ; and that through the Word , men that looke into it so see themselues by their Consciences , two questions may be here propounded .

1. Quest. How commeth in to passe , that so many , though they vnderstand their duties , yet neglect them ?

Answ. Because they looke into the glasse of Gods Law with a squint eye , hauing their minds vpon two things at once ; the Precept of God , but withall Ioh. 12. 42 & 5. 44. they consider their profit , or their pleasure , or their reputation with men ; and how farre these and Gods Word may stand together . They bee like Iohanam , the sonne of Careas , and others , who would know Gods Word by Ieremy , Ier. 42. 2. & 43. 2. 3. and tooke an Oath to obey it ; but yet in mind , with this condition , if it should agree with their Wills ; which was , to goe into Egypt , else not : Therefore when it crossed their hope and expectation , they despised it . These squint-eyed fellowes will neuer resigne themselues to the rule of the Word , nor euer become truly obedient .

2. Because , though they look into this Law , yet are not their mindes fixed so long vpon it till the Knowledge be reflecting , and the Conscience bound to work obedience vpon the heart . Some looke on Gods Word , as many doe vpon a glasse , only with a glimpse , and a cast of the eye , and passe away ; and so nothing the better .

3. Because , though they see it , and stay vpon the same sometime ; yet they vse their Wit to finde distinctions , to vnty the bond of Conscience ; or else to peruert the sense , that so they may turne it another way : and by this meanes do continue their vntoward courses , though they reade the scriptures , and heare the Law very often .

2. Quest. If Conscience thus reflect vpon a Man , to make him see himself , how happeneth it , that euery one is not reformed ?

Answ. I answer : first , because it happeneth to some , as Saint Iames speaks , they looke into the glasse ; But presently forget what manner of persons they are . For where Memorie faileth , for the time the Vnderstanding cannot informe Conscience ; & therfore it works not in Man to amend him . Secondly , Because hee wants water to wash off his filth . This water wanting , though a Man see his foule spots ; yet can he not be cleane . The spirituall water is the sanctifying Spirit of God , Ioh. 7. 38. 39. Which hee that wanteth , though hee by the Law see his sinne , yet cannot he be clensed .

Section 5. It is the Knowledge of matters betweene God and Man .

COnscience is exercised in and about such matters onely , as haue some relation to God ; and whatsoeuer it takes knowledge of , it knowes it with respect to him and his Lawes ; with out which it lets the thoughts , words , deeds , inuentions , exercise of wit , Iudgement and Memorie goe free ; if a man stand not vpon the good , or euill , the lawfulnesse , or vnlawfulnesse , the offensiuenesse or vnoffensiuenesse of the thing betweene God and him .

For it is placed in Man betweene God and Man ; to speake , command , and testifie from God to Man , and from Man to God . Hence it is , that whatsoever is done for Conscience sake , is all one as done for the Lords sake ; for they are put one for another , Rom. 13. 5. 1. Pet. 2. 13.

Therefore hence learne , that if Conscience begin once to speake , know this , that then there is some matter to be considered of betweene God and vs : for this is as Gods Bailiffe , telling vs that some sute is to be commenced against vs in his behalfe . And thus much for the word science in Conscience .

CHAP. VI. Of Con-science , as it is a conioyned Knowledge with another .

THe knowledg of Conscience is not a knowledge single , and alone by it selfe , but with another : whence it hath the name of Con science , knowing together with another ; which is fiuefold as in the insuing Sections shal be made manifest , in the more fully vnfolding of this name , compounded of Con , and science .

Section 1. It knoweth with God .

COnscience hath acquaintance with God , knowing with God , and God with it : therefore Saint Paul puts them together , Rom. 9. 1. and he saith ; that the holy Ghost witnesseth with it , Rom. 8. 15. so as if it acquit and iustifie , so will God , and say the same which a Man truly vtters from his Conscience , Gen. 20. 5. 6. And if it accuse and condemne ; so will God , 1. Ioh. 3. 20. 21.

Therefore we see hence , that whatsoeuer we think , speake , or do ; we haue two witnesses , either with vs or against vs , sufficient to make vs ioyfull in well-doing against all mens censures , or to deiect vs in ill doing , though all the World applaud vs .

Section 2. It knoweth with the helpe of the Vnderstanding .

COnscience , for the exercise of it knowledge , hath the helpe of the Vnderstanding : Therefore the Apostle puts the Minde and the Conscience together , Tit. 1. 15.

For the Vnderstanding first discerneth of truth and falshood , good and euill ; and then propoundeth the same to Conscience for approbation , or disallowing ; for doing , or not doing . Hence Conscience beginneth it worke ; and as the Vnderstanding is cleare , quicke , sound , and certaine ; euen so , and therafter , doth the Conscience know and proceed to the execution of it offices .

By this wee see how necessary Knowledge is for the furthering of the work of Conscience .

Section 3. It knoweth with the helpe of Memorie .

COnscience takes information from the Vnderstanding , but yet by the aide of Memorie , which reteineth that , which the Vnderstanding by reasoning hath concluded ; which conclusion the Memorie holdeth ; and so the Vnderstanding by it carrieth it and propounds it to Conscience . If Memorie faile , our Knowledge is therein so farre lost : for what wee remember not , wee know not ; and so no Conscience of that .

Therefore to haue Conscience , let vs labour to keepe in Memorie what duties we doe know . Forgetfulnesse of that which is taught , is one maine reason why so many make so little Conscience of that which is dailie taught vnto them .

Section 4. It knoweth with the Rule .

COnscience is such a knowing , as it seeth the act with the rule ; two things at one time by reflection , right out , not a squint ; where the rule is beheld , and the act together , It is Scientia & iuris & facti simul . there is Conscience . If they bee separated , beholding the one , and not the other ; there is science , but no Conscience .

By this may we know when we do a thing of very Conscience ; when we looke to the Rule of our action , and vpon our action how it accordeth with the Rule . If this be so , Oh , how many thousands are there , which make no Conscience in most things which they thinke , speake , and do . For though the Rule bee knowne , it is without application to the act ; and what they think , speake , or doe , it is without consideration of the Rule : and so no Conscience . For , to doe a thing of Conscience , there must bee obserued these fiue things . First , That there is a Rule . Secondly , What it is . Thirdly , The authoritie of it to binde . Fourthly , The constant remembrance of it . Fifthly , The application of it to the act , for the well ruling and guiding of it . All come to Church , people pray , receiue the Sacrament ; but most doe not thus of Conscience , because they mind not the Word of God , and the act with application to themselues , obseruing how the Rule and act agree and disagree in their doings .

Section 5. It knoweth with a framed conclusion .

COnscience is a kind of Conscientia quasi concludens scientia . concluding science ; for it frameth , as it were syllogistically , reasons , either with or against a Man : first the Vnderstanding takes a proposition from the Rule , and propounds it to Conscience , thus , He that 2. Sam. 12. 5. is a mercilesse and cruell man is worthie of death : So said Dauids vnderstanding from Nathans Parable . Then , vpon Nathans application to Dauid , the knowledge of his Conscience said , But I am this mercilesse and cruell man . And thereupon it maketh him to conclude , I am worthy of death ; and so sheweth it selfe to be Conscience . And as it concludeth against a Man , so it will for a Man , thus : Hee that doth that which he doth in the integrity of his heart , and innocencie of his hands , shall finde fauour with God . This Abimelechs vnderstanding propounded . Then the science or knowledge of his Conscience maketh him assume : But that which I haue done , I have done in the integrity of my heart , and innocencie of my hands : vpon this assumption to shew it selfe Con-science , it forceth him to conclude ; Therefore I shall finde fauour with God . And thus much for the name , why it is called Conscience in all these forenamed respects .

CHAP. 7. Of the Rule which bindeth Conscience thus to conclude .

HAuing before made mention of a Rule , and of the authority thereof , by which Conscience worketh , it is fit to know what it is .

The Rule is but one onely , which is Gods Law and Will reuealed for Mans direction , in euery dutie to be performed to God , or Man : a Rule for life and practise .

Though this Rule bee but one , it is Considerable three waies : first , as it is in nature : Secondly , as it is in the Law , and old Testament : Thirdly , as it is in the Gospell , and new Testament .

Section 1. Of the Rule in Nature .

THis Rule in nature is Gods Law once written perfectly in Adams heart , whereby he knew his duty to God , to himselfe , and to his Neighbour ; and whereby his Conscience was bound to stir him vp to all duties of holinesse and righteousnesse .

But now since the fall , the perfection of it was lost , and now onely are remainders thereof in vs , yet are these relicks of that perfect Law , first , called a Law still and conuincing , Rom. 2. 14. 15. Secondly , Truth . , Rom. 1. 18. 19. Thirdly , being a law and truth , it is certaine and infallible . Fourthly , It is a teaching law , 1. Cor. 11. 14. In which place , it is called Nature , that is , the Law of nature : by which men know not onely sinne in generall , but also many sinnes in particular , and the iudgement of God due for the same , Rom. 1. 32.

The matter of this Law are certaine generall Notions , and common Principles of truth , and of knowing good and euill . So certaine , vnfallible , and durable , as neither Deuils , nor iniquitie it selfe , can blot out of Mans Vnderstanding and Conscience ; such as these be :

That there is a God ; that he knowes all things , that he is to be worshipped and serued ; that it is a good thing to please God ; that the soule of man is immortall ; that men must loue one another ; that we are to doe , as we would be done vnto ; that right is right ; that it is good reason that euery one haue his owne ; that one must liue by another ; that honest things are to be loued ; & many such like , which are cald the light of nature , Sparkles of Gods image after which Man was created ; and is that which is commonly called the Synteresis of Conscience .

The end of this is , for such as be out of the Church , to be as a Law for direction of Conscience , and for common equity , and preseruation of humaine societies to liue one with an other in some sort peaceably : and to make all men to be without excuse before God , Rom. 1. 20.

By this the Heathen Philosophers wrote their Ethicks , and Politicks ; and many in their own persons were morally honest , and left examples of their vertues .

Yea , such is the truth of this light of Nature , and so convincing , as it shall be at the last day the rule , by which all the pagans , and Heathen people , shall bee iudged , and condemned .

Section 2. Of the same Rule in the Decalogue .

THe Law and light of Nature is one and the same for substance with the Law of the ten Commandements , which was written by God himselfe , and giuen to Moses for his people Israel .

That was , and is in the heart , this written in Tables of stone ; that consists of generall notions , this is expressed in more speciall precepts ; that obscure and darke , this more cleare ; that as the Text , this as a Commentarie ; that is in all without study , this atteined by reading , hearing , and instruction ; as by that men shall be iudged , so also by this , at last day , Rom. 2. 12.

This Decalogue , set forth in two Tables , is more largely expounded by the rest of holy Writings in the old Testament .

Section 3. Of the same Rule in the New Testament .

THe Law of Nature being in the Decalogue set more cleerely forth , it selfe is explained also more amply in the old Testament ; and likewise in the New Testament . In which ,

1. The law of nature is mentioned , Rom. 2. 12. 14. of which a Principle is deliuered by Christ . Mat. 7. 12.

2. The precepts of the Morall Law are repeated , Matth. 19. 18. 19. Rom. 13. 9.

3. They are expounded in the new Testament more spiritually , and that by our Sauiour Christ , Matth. 5. 21. 27. 28. 33. 34. 37.

So as this Rule and Law of God , in Nature , in the Decalogue , and in the Gospell , is one and the same ; the first written in the heart , Rom. 2. 15 , the same written in Tables of stone more fully , and expounded by the Prophets ; and againe written in the heart of those with whom God makes his new Couenant of grace , 2. Cor. 3. 3. Ier. 31. 33. Heb. 8. 10. So as they differ not , but in degree of a more large exposition of one an other ; as thus ,

The Law in Nature saith , Thou shalt not commit adultery ; the Decalogue goeth further , and saith , Thou shalt not couet thy Neighbours wife : then commeth a more spirituall exposition thereof in the Gospell , and saith , Thou shalt not looke vpon a woman to lust after her ; for he that so doth , hath committed adultery with her already in his heart . So the Law in Nature saith , Thou shalt not murther ; the Decalogue saith also , Thou shalt not kill ; but the Gospell extends it to anger , rayling speeches ) ; Matth. 5. 22 , and telleth vs plainely , that hee that hateth his brother is a murtherer , 1. Ioh. 3. 15.

Though the sense be inlarged , yet the Law is one and the same ; and this is the Rule which guideth and bindeth Conscience , properly and immediately from God .

Mans Law also bindeth Conscience ; for obedience is due for Conscience sake , Rom. 13. 5. that is , for the Lords sake , 1. Pet. 2. 13. So farre , as the Lawes of men haue ground and warrant from Gods Law , but if contrary thereto , Conscience is free , Exo. 1. 17. Dan. 3. 18. Act. 4. 19. and 5. For man hath not power ouer Conscience , but onely God .

CHAP. 8. With whom it is , that Conscience , by this bond of the Law , hath to doe .

COnscience is bound to haue to doe onely with him whose Conscience it is .

For it is a reflecting knowledge vpon a mans selfe , as is before declared . And we read in scripture , that Dauids Conscience smote himselfe , 2. Sam. 24. 10. and the Conscience of the Iewes was pricked : euery one felt the sting thereof within himselfe , Act. 2. 37.

Hence it is cleare then , that such as complaine , that at Easter they cannot come to the holy Communion , because their Conscience troubles them , for the wrong another doth them , that they falsly belie Conscience ; for it meddles not with other mens actions against thee , but onely with thine against others . If it bee Conscience , then it would tell thee of thine impatiency , of thine vncharitablenesse , and malice against him thou doest complaine of ; and not of his iniury done thee ; for this may bee Knowledge , but is no act of Conscience .

Quest. Here it may he asked , whether my Conscience hath neuer any thing to doe with other men ?

Answ. Nor properly , as the words , and deeds be an other mans , but as any way they become mine , by assent , consent , Counsell , command , or occasioned by my example , and so forth . The sinnes of Ely his Sons were his by conniuencie ; the murthering of Naboth , by Iesabels command , became Ahabs sin through consent . Vriahs death was made Dauids by command . Iudas treason , the Scribes and Pharisies were guiltie of , by hireing him to doe it for money ; whereupon Conscience accuseth .

Conscience meddles with me , in behalfe of another , as farre as I am to thinke or speake of him , as in Conscience I take him to be . Iury-men giue in their Virdict upon others from their Conscience in this respect . Hence is it that we vse to say , of my Conscience he is an honest Man ; Hereupon also it is , that one will appeale to the Consciences of other men for iustification , and approbation in their faithfulnesse , as we may reade that S. Paul did in his appeale to the Corinthians , 2. Cor. 4. 2. and 5. 11.

CHAP. 9. What it is , which Conscience meddles with in him whose it is , and how farre .

COnscience hath great imployment , and much businesse , with the whole Man ; with all his thoughts , words , and deeds , as they haue any relation between God and him .

It hath to doe with Man , as farre as the rule , which binds it , hath to doe with Man , in commanding , and in forbidding him any thing , or any way directing him in any thing . Now for that particulars may more set out the power and authoritie of Conscience , I will instance wherein Conscience hath to doe , as farre as I find in holy Writ , and as our owne experience will witnesse :

Section 1. With Vnderstanding .

FIrst , it hath to doe with the vnderstanding , the Informer it selfe , which sets Conscience on worke : and this it doth touching the right use and well employing of the Wit and Vnderstanding . Pauls Conscience had to doe with his Wisedome in the exercise of preaching , 2. Cor. 1. 12. Conscience will tell vs , whether our Wisedome Iam. 3. 16. 17. bee earthly , sensuall , diuellish , or heauenly . We must therefore take care of the vse of our Wit for Conscience sake .

Section 2. With thoughts .

COnscience meddles with Thoughts ; because the Rule hath to doe with them : Mat. 9. 4. Heb. 4. 12. 2. Cor. 10. 5. & therfore Conscience . Whereupon Dauid checks himselfe touching his Thoughts , Psal. 77. 10. 11. The Godly by experience , feele the work of Conscience herein : and men vse to appeale to their Consciences , and to call them for witnesse touching Thoughts . Hence is it that men will say ; My Conscience tels me , I neuer thought it , and so forth . Thought therefore is not free : Conscience hath charge ouer it , by the Rule binding , which binds it .

Section 3. With the Memorie .

IT hath to doe with Memorie , as it reteineth euill , and forgets that which is good : for the Rule , that is , the Word doth bind vs to remember , and not forget our duty ; Eccles. 12. 1. Heb. 13. 2. 16. Therefore exercise Memory well , else Conscience will round thee for it , and God will punish thee , Psal. 50. 22.

Section 4. With the Will , and Affections of the heart .

COnscience lookes to the bent and inclination of the Will ; by which Paul could say , Will is present with mee , Rom. 7. 18. It obserues the heart ; for it was Pauls Conscience , that could make him speake of the simplicity and sincerity of his heart , 2. Cor. 1. 12. so it made Abimelech speake , Gen. 20. 6. and Hezekiah of their vprightnesse of heart , Isai. 38. yea , it is so acquainted with the hart , as it is often called the Heart , 2. Sa. 24. 10. Act. 2. 37. And hath to doe with the Affections ; for the rule bindeth Conscience both for the wel-ordering of them ; also to place them aright , and to moderate them . Therefore Saint Pauls Conscience could witnesse both of his ioy , 2. Cor. 1. 12. and of his sorrow . Rom. 9. 2.

Section 5. With Conscience it selfe .

COnscience is so vpright , that it meddles with it selfe , by the reflecting Knowledge vpon it selfe , from the Rule , as the eye seeth it selfe by the reflection of a Glasse : for it being informed and rectified , it will censure the former deadnesse , and erroneousnesse thereof , according to the binding power of the Rule directing the Conscience .

Thus we see how , and with what it hath to doe with in the Man whose Conscience it is .

CHAP. 10. What Conscience hath to doe with him , in respect of his outward actions , whose Conscience it is .

WHatsoeuer it bee , in word or deed which hath any relation to God , and commeth vnder the Rule of Gods Word , that same is it which Conscience must , and will meddle with : as by these insuing particulars it may appeare .

1. It hath to doe in Baptisme , answering to God for the baptised ( if one of yeeres ) as others doe for an Infant to the Minister , 1. Pet. 3. 21.

2. With Ministers in preaching , concerning the matter , as also for the manner of their preaching , 2. Cor. 1. 12. and how thereby they profit their Hearers , 2. Cor. 4. 2. and 5. 11. or deceiue them with doctrines of Diuels , through a seared Conscience , 1. Timoth. 4. 2.

3. With our hearing and learning , as also with vs , for the keeping of the misterie of Faith , 1. Tim. 3. 9. So as lose Conscience , we lose our Religion , 1. Tim. 1. 19.

4. With vs , in the defence of our Religion , and in making an answer for it ; as also how , and in what a commendable manner we doe it ; to wit , readily , meekely , and reuerently , as it becomes Christians , 1. Pet. 3. 15. 16.

5. With vs , in our morall honesty , as we bee naturall men , led according to the light of nature , and Principles of Reason , Rom. 2. 15.

6. With vs , touching our seruing of God purely , 2. Tim. 1. 3. without dead workes , not resting in the outward act , . Heb. 9. 9. 14. as also concerning Idoll-worship , to which no allowance must bee giuen , 1. Cor. 8. 7. 10. As soone as Naaman acknowledged the true God , his Conscience wrought in him to disauow Rimmon their false God . Conscience is a great stirrer in matters of Religion , yea in matters seeming indifferent , 1. Cor. 8. 13. by which scandall may arise .

7. With vs , about the meanes of our attonement with God ; both vnder the Law , as now vnder the Gospell , Heb. 9. 9. 14. through Christs blood , by which it is so pacified , as it is not popishly troubled about making any sacrifice for sinne , Heb. 10. 2. 8.

8. With vs , about our drawing neere to God with confidence and assurance , 1. Ioh. 3. 20. 21. Heb. 10. 22.

9. With vs , concerning our words , as our swearing and cursing of others , Eccles. 7. 22. as Shemei did Dauid , 1. King . 2. 44. and Peter himself ; for the Rule , Christs words , came to his remembrance , and then his Conscience wrought sorrow : for the Rule toucheth our words , Mat. 5. 22. and 12. 36. 37.

10. With vs , about our whole life and conuersation , Act. 23. 1. Heb. 13. 18. 2. Cor. 1. 12. And here , if we sinne secretly and bee holy in shew , as Scribes and Pharisies , Ioh. 8. 9. It lookes to our charitie , which must come from a pure heart , and a good conscience , 1. Tim. 1. 5. It obserues how we can and do endure iniuries and wrongs offered ; and with what patience we can beare them , 1. Pet. 2. 19. 20. It markes our obedience to authority , Rom. 13. 3.

11. With vs , touching our affection in desiring the saluation of others , Rom. 9. 1. 2. and that we pray for such as be faithfull Ministers of Christ , and thanke God for them , 2. Tim. 1. 3. 4.

12. With vs , when wee are ready to goe awry , and out of the way , Isai. 30. 21. and to fall from the truth ; for it would not haue us , nor will suffer vs to fall from our Religion , except wee put it away , as did Hymeneus and Alexander , because it too busily troubled them , 1. Tim. 1. 19.

Thus wee see what a charge Conscience hath vpon it , and how many things it hath to looke vnto within , and without vs .

CHAP. 11. Of the acts and offices of Conscience : and first here of the first act .

COnscience must needs haue much to doe ; for it hath many offices , wherof the first is to bee Mans Ouer-seer By the helpe of the Vnderstanding it is the eye , looking thorow the whole Man , within and without : him , for his thoughts , words , & deeds . This is the Lords Candle , searching all the inward parts of the belly , Prou. 20. 27. But how is this ? By beholding the Rule with the Act , as before is noted : for by this , Dauids Conscience , expressed by the word reines , taught him , Psalm . 16. 7. 8. setting the Lord , that is , his Commandements before him , as the Rule for direction . The Rule and Act seene together is the very life of Conscience : these two together make Conscience , as body and soule make a Man .

If these be feuered , Man is not led by Conscience , but by some other thing , as Sense , Will , Appetite , Fantasie , Imagination , examples of other , custome , commands , counsell and aduise of men ; or by Satans suggestion deluding and beguiling .

Remember this Ouerseer , this Eye , if I may so say , of God within vs ; for what it seeth , God seeth ; we care to hide ourwayes from men ; but we cannot couer them from our Consciences , which will be as a thousand witnesses one day , and now here behold vs as we be .

CHAP. 12. Of the second act of Conscience .

COnscience seeing , and diligently obseruing Man in all his courses open and secret , within him and without him ; it then acquaints himselfe with himselfe making him to see , and know himselfe to bee truly that which indeed hee is , by beholding the Rule with his actions . The glasse without the eye seeing into it , cannot shew to a man his countenance ; nor the eye , if the glasse bee wanting ; but both together : So is it in this ; the eye of Conscience beholding the Rule , and reflecting vpon mans thoughts , words , and deeds , it tells him plainely betweene God and him , that hee is honest or dishonest , chaste or vncleane , mercifull or a niggard , compassionate or hard-hearted , humble or proud , vpright or fraudulent , easily intreated or reuengefull .

Therefore learne truly of thy Conscience what thou art , and how thy state stands betweene God and thee . Rest not vpon thy conceit , nor vpon the report of thy Neighbours , neither vpon mens flatteries , nor vpon mens euill speeches ; but goe to the plaine dealing of thy Conscience looking to the Rule , and what it saith that belieue to be true , whether it speake well or ill . For it feares not to tell thee the truth , it cannot flatter , lye , nor cogge , neither will it slander thee , nor lay any thing to thy charge vniustly : but as the Rule and Act agree , so will it tell thee what thou art in Gods presence .

CHAP. 13. Of the third act and office of Conscience .

COnscience playing the part of a true friend , and not of a flatterer , and discouering man to himselfe concerning his waies , either good or euill , in the next place it becomes to be his Director and Teacher , as Dauids Conscience taught him , Psalm . 16. 7. It is like a good Schoole-Master , teaching and well ordering his Schollers .

Now this office of Conscience is exercised , as a Guide & Director , in three things , either commanded , or forbidden , or indifferent .

Section 1. Of things commanded .

COnscience directeth in duties commanded , and this it doth by instigation , vpon the Vnderstandings information , Isai. 30. 21. In which place the Knowledge informeth & saith , This is the way ; then the Conscience stirreth and sets Man forward , saying , Walke in it . Thus did it with Pilate , who was informed that Christ was righteous , that he of enuy was deliuered to him ; yea also he himselfe found nothing in Christ worthy of death ; therfore his conscience moued him to do him iustice , it said to him , Deliuer him , set him free , pronounce him innocent , wash thy hands of innocent blood . This office of Conscience made him for a while so bestir himselfe , as Matthew sheweth Chap. 27. though passion of worldly feare ouer-bore it at the last .

Section 2. Of things forbidden .

COnscience as it stirreth vp man to his duty ; so it seekes to restraine and bridle from euill . For vpon information of any thing to bee sinne , it presently sends out a prohibition . Reuben knew it was not lawfull to kill his brother Ioseph ; therefore said Conscience to him , beware thou then , doe it not , but seeke to deliuer him out of the hands of the rest , as he did , Gen. 37. 21. Ioseph knew adultery to be sinne against God , therefore conscience forbids him , and commanded him to deny her request , and to flie out of the roome Gen. 39. 8. 9. 12. where she was , as he did .

Section 3. Of things indifferent , and Rules thereof .

COnscience directeth a man euen in and about things of themselues indifferent , which are neither commanded nor forbidden : because the word prescribeth rules to be obserued in the vse of indifferent things , which rules are these .

1. That it be expedient and profitable , 1. Cor. 6. 12. and 10. 23. 2. That it bee not to the losse of Christian libertie , to bee brought vnder the power thereof , 1. Cor. 6. 12. 3. That wee become not an offence , Rom. 14. 20. or a stumbling blocke to the weake , and cause them by our example to be emboldened to doe that , which otherwise their conscience doth not approue of , Rom. 14. 13. 1. Cor. 8. 9. 10. 13. this is called the wounding of their conscience , 1. Cor. 8. 12. 4. That the thing tend to edifying ; that is , to instruct and further others in the study of pietie , and of well-doing , Ro. 14. 19. 1. Cor. 10. 23. 5. That it bee for decency and order , 1. Cor. 14. 40. 6. That it tend to peace , not grieuing others , to make them to speake euill , Rom. 14. 15. 1. Cor. 10. 16. 30. 7. And lastly , that God may thereby bee glorified , 1. Cor. 10. 31.

To these Rules Conscience hath an eye in the vse of things indifferent ; of which , in respect of themselues , no question for conscience sake should bee made , 1. Cor. 10. 25. 27. but onely as the Rules bind Conscience in the vse therof , according to which it warrants or inhibits vs . Thus it dealt with Paul , allowing him libertie to please all men ( in things indifferent ) to gaine some to God , 1. Cor. 10. 33. but otherwise , when it should offend any good Christian , then it restrained him , though the matter in it selfe was very indifferent , 1. Cor. 8. 13. Rom. 14. 21.

Thus wee see how Conscience directeth in all these three ; yet not at all times alike , no not in the best : and with some difference in men , as in apprehension they be quicke or slow , or sound of iudgement or weake to iudge : for thereafter doth Conscience more or lesse moue to well doing , or more or lesse restraine and bridle from euill .

Seeing this is the act of Conscience in all these , let vs hearken thereunto : and doe what we doe for Conscience sake , that is , because our Conscience dictates to vs our dutie herein from the Lord , Ro. 13. 5. 1. Pet. 2. 13.

If this be so , then hence may bee reproued , First , such as regard not Conscience direction , neither in things commanded , nor forbidden , but liue as void of all Conscience ▪ Secondly , such as hearken to it sometime , and in some things ; but in other things , at some other time regard it not . Thirdly , such as thinke Conscience to haue nothing to doe in things indifferent , and therefore doe they take what liberty they list herein , not caring to be offensiue , & to grieue others : but let such consider these things : First , that the Apostle hath prescribed Rules herein , which Conscience binds vnto . Secondly , that hee propounds his owne example , as one strictly obseruing the same . Thirdly , that he presseth the keeping of the Rule , 1. Corint. 10. 28. 29. Fourthly , that hee disswadeth from the carelesse breach of the Rules , Rom. 14. and 1. Cor. 8. & 10. And thus much for the third act and office of Conscience : which too many are ignorant of , and few regard to take notice of , and to follow as they ought .

CHAP. 16. Of the fourth act and office of Conscience .

COnscience , vpon it directing of man , doth obserue him well , whether he doth obey , or disobey , and thereafter sets downe both his obedience and rebellion , and so it becomes Gods Register or Notarie , to keepe in record all things which man doth here in the body , whether it bee good or euill , against the Iudgement Day , where account must bee made of all things , secret as well as open , 2. Cor. 5. 10. Eccles. 12. 14.

Thus is Conscience continually exercised , though it seeme to be dead , and to say nothing : for this must we know , That though Conscience bee not euer speaking to Rebels against God , yet is it euer writing . Therfore hath it the name of a booke , Reuel. 20. 12. in which God will haue set downe all things . By this is it , that God will set all wicked mens sinnes before euery one of them in order , Psal. 50. 21. Of this writing speakes Iob , Chap. 13. 26. who thereby was made to behold the sinnes of his youth : by this , after many yeeres , the Patriarches did see their owne enuy , their vnnaturall cruelty to their brother , Gen. 42. 21. for time blots out no sinne , but repentance , and pardon from heauen .

Let vs therefore now learne to take heed what we doe ; for God hath set a Spie ouer vs to watch our wayes , and to note them downe , all our thoughts , affections , inclinations , purposes , resolutions , words and deeds , to remember vs of them before God , when he shall please to call vs to an account .

As this is terrible to the wicked vpon due consideration of his manifold euils ; so is it comfortable to such as liue godly , for their well-doing is written vp for their consolation , though the vngratefull World take no notice thereof , and forget them .

CHAP. 15. Of the fifth act and office of Conscience .

COnscience , as a faithfull Scribe , hauing written down euery thing , good and bad , it becommeth a witnesse , Rom. 9. 1. My Conscience beareth witnesse , saith Saint Paul : which act of it is twofold , either with vs , or against vs , as wee may see in Rom. 2. 15.

Section 1. Of Conscience witnessing with vs .

THis act of Conscience is called excusing , Ro. 2. 15. and in witnessing for vs it hath respect both to time and thing .

1. For time , either past , or present , or to come : concerning time past , we see an example in Iob , whose conscience , by the helpe of Memory , witnessed many good things for him , Chap. 23. 11. 12. and 29 12. 17. So likewise in Ioseph , Gen. 40. 15. and in Saint Paul , Act. 23. 1. and in the Prophet Samuel , 1. Sam. 12. 3. for what they spake for their iustification , it was vttered by the warrant of Conscience in such holy men : and not from an impudency of face , as the wicked doe .

For the time present , we haue an example in Saint Paul , who had his Conscience witnessing with him for his present estate , 1. Cor. 4. 4. for his words , and also for the inward affection of the heart , Ro. 9. 1. 2. The like wee haue in Peter after his fall , whose Conscience , after repentance vnfained , made him to appeale to Christ touching his loue : his conscience encouraged him to say to Christ , Thou knowest that I loue thee , Ioh. 21. 15. 16. 17.

Thus we see how Conscience witnesseth for vs for time past and present . Some mens consciences may beare witnesse for the time past , as Hymeneus , and Alexanders , and Demas might ; but not for the present , because they fell away . But a Pauls conscience will witnesse for the time past , and time present too , 2. Tim. 1. 3. Heb. 13. 18.

Touching the time to come , conscience is not altogether silent : not that it can witnesse for vs , what wee yet neuer thought , spake , or did ; but , in respect of our resolution for the time to come , it can witnesse with vs , that wee doe resolue to doe well , and endeauour it , as Paul speakes , Act. 24. 16. and as Iob said , that his heart should not reproach him so long as he liued , Iob 27. 6.

2. For the thing it beares vs witnes of , which is both for matter & manner . For matter , Nehemiah his conscience stood for him , Nehem. 13. 14. 22. for manner , Saint Pauls in his teaching , 2. Cor. 1. 12. that it was in godly simplicitie and sincerity : so Abimelechs conscience witnessed for his integrity and innocency in taking Sarah , Gen. 20. 6. For both matter and manner , in Hezekiah , Isai. 38 3. he walked with God , and this he did vprightly .

Labour to haue Conscience witnesse both ; for many mens consciences will witnesse for them , that they haue been at Church , heard the Word , prayed , sung Psalmes , receiued the Sacraments ; but it will not witnesse for them , for the name of doing ; but rather condemne them for their vnpreparednes , their hypocrisie , meere formality , &c.

Section 2. Of Conscience witnessing against vs .

THis act of Conscience is called accusing , Ro. 2. 15. and as in excusing it hath regard to time and thing ; so here in this likewise .

Concerning the time ; First , past , it accused Iosephs brethren of that which was committed long before , Gen. 42. 21. so it did Shimei , 1. Kin. 2. 44. Dauid , 2. Sam. 24. 10. Adonibezek , Iudg. 1. 5. and the Iewes , Act. 2. 37. Secondly , for the time present , it wrought vpon the Scribes and Pharisies , Ioh. 8. 7 9. So vpon Belshazzar , Dan. 5. 6. the Lepers of Samaria , 2. King . 7. 9. and vpon Felix , Act. 24. 25. accusing them for their sinfull courses wherein they liued ; as also of their irresolution to mend for the time to come .

As touching matter and manner , Conscience will not halt . It will tell Dauid of his blood-guiltinesse , 2. Sam. 12. Psal. 51. and it will accuse Iudas for his treason . As also other for the ill manner , and by-end in their otherwise good actions ; as Hamor and Sichemites for receiuing circumcision for worldly and carnall respects : Iehu for his counterfeit zeale ; Scribes and Pharisies for their fasting , praying , giuing of almes ; Simeon and Leui for pretending Religion to bee reuenged ; some for following Christ for loaues , Ioh. 6. 22. 24. and the Iewes for their hypocriticall fasting for a day , Isai . 38. And thus much for the fifth act and office of Conscience .

Section 3. Of some questions propounded and answered concerning the accusation of Conscience .

Quest. 1. WHether this power to accuse was in Adam before his fall ?

Answ. It was , but not in act ; because there was in him no matter , or cause wherby conscience should accuse him : yet that it had power , it is cleare ; for presently vpon his transgression it accused him . And the Text saith , that their eyes were opened , that is , the eye of the Vnderstanding , and the eye of the Conscience , by which they knew what they had committed against God . Their eyes were opened , but no new qualitie wrought in the soule , other then they had before .

Quest. 2. If aptnesse to accuse was in the Creation , it may bee asked , Whether it bee now an euill Conscience that accuseth .

Answ. It is not simply euill : First , because this power was and is from God . Secondly , because God doth approue of it when it accuseth rightly , 1. Ioh. 3. 23. Thirdly , because herein it is as Gods Register booke , by which he will proceed against the wicked at last day , Reuel . 20. Fourthly , because it is a meanes of much good , through Gods blessing , as of sorrow for sin , of feare to offend , and becomes as a preparatiue to repentance sometime , Act. 2. 37. Fiftly , because it is in the best of Gods children , and a blessed meanes to worke in them renewed repentance vpon a fall .

Quest. 3. If it be not to be called an euill Conscience , whether may it be termed a good Conscience ?

Answ. From the accusation simply it cannot bee called a good conscience : First , because it is a defectiuenesse , in respect of that peace which man had in the Creation , and shall enioy in heauen . Secondly , because it followeth vpon Adams fall as a punishment for sinne here , and the worme in hell hereafter . Thirdly , for that all the wicked haue an accusing conscience , but not a good conscience .

Therefore the conscience , from the very act of accusing , cannot haue the name of either a good or an euill conscience , but as the person is , in whom it is . For if hee bee euill , his conscience is euill , though in some thing it excuse him : and if he bee a good man , his conscience is good , though it sometime accuse him .

CHAP. 16. Of the sixth act and office of Conscience .

WHen Conscience hath eyed well Man , made him acquainted with himselfe , written downe his thoughts , his doings , and sayings , accused or excused him , then it sits downe , as a iust Iudge of Oyer and Terminer , to heare and determine , to giue sentence , against which there is no appeale to be made .

This sentence is twofold , either to acquite and absolue , or to bind and condemne , Rom. 14. 22. 1. Co. 11. 31. 1. Ioh. 3. 20. 21.

In condemning , it makes him see his sinne , and so causeth him to thinke and speake basely of himselfe , and of his ill deeds , as Dauid did ; I haue done very foolishly , 2. Sam. 24. 10. and was as a beast , Psal. 73. 22. and to confesse with the prodigall sonne , that he is vnworthy to bee called Gods childe , Luk. 15. Lastly , it will make him apply , as iustly deserued , the hand of God against him , as Ionah did , Chap. 1. 12. and Dauid , 2. Sam. 24 17. and withall to acknowledge the Lord to be righteous , as did Rehoboam , 2. Chron. 12. 6.

In absoluing it doth not reproach a man , Iob 27. 6. but doth make him stand vpon his innocency ( wherin he is guiltlesse ) as it did Dauid against Sauls malice , enuy , and false accusations .

This Iudge let vs take notice of , and labour for absolution from it , and beware of its sentence of condemnation , for God will second it ; who is greater then thy conscience , 1. Ioh. 3. 20.

Quest. How may we know when Conscience doth indeed absolue or condemne .

Answ. By the effect and worke of it vpon the heart presently vpon the sentence giuen .

1. If it acquite , then it will make the heart reioyce , 2. Cor. 1. 12. It will comfort him against all that may bee said against him , as Iob was by it , say his comfortles friends against him what they could . It will make him lightly to esteeme the peruerse opinions , & vaine censuring of him , 1. Cor. 4. 3. It will make him bold towards God , 1. Ioh. 3. 21. and before men , as bold as a Lyon , without feare , as Paul was before the Councell , because hee had liued in all good conscience , Act. 23. 1.

2. If it condemne , then the heart is made sad and sorrowfull , as it was in Iudas : then it workes shame , Gen. 3. feare , Wisd. 17. 11. trembling in a Felix , and horrour in Belshazzar , Dan. 5. 6. & disquiets the whole Man . And thus much for all the offices of Conscience .

CHAP. 17. Of the reasons why God hath placed such a thing in the soule of man .

GOd hath been pleased to place this thing which we call Conscience , to exercise its offices in man for many reasons .

1. To be a witnesse for God , in his iust proceeding against man , to enforce him to say , that God is iust .

2. To make a man , in despite of all Atheisticall suggestions from Satan , to acknowledge a God , and that hee is , first , a God of power , that can set such an ouer-ruler in man . Secondly , a God of wisdome , that hath put such a Spie in man , as can search into the heart ; and such an Intelligencer , as can finde out the deceits thereof , and make man acquainted therwith . Thirdly , a God of mercy , that was pleased to giue vnto Man such a trusty Aduiser , and such a faithfull Counseller to direct him , if hee will be aduised and counselled . 4. A God of iustice , that hath so ready a Tormenter in Man to punish him , if needs hee will bee rebellious , and porsist in sinne .

3. To procure due reuerence , and obedience to Gods commands , to his seruice and worship , and to all his ordinances , which without this Conscience Man corrupt would neuer doe .

4. For Mans speciall good sundry wayes ; as first , to make a Man to know himselfe , and to see into himselfe , for the better ordering and disposing of himselfe towards God and Man . Secondly , to hearken vnto Gods word , and to make vse thereof , inwardly and outwardly , in life & conuersation , which men would neuer doe , if they had no conscience . Thirdly , to know how to apply to our selues Gods iudgements , with feare and awfulnesse to his Maiestie . Fourthly , to vphold humane society in families , in Townes , Cities , in Church and Common-weale . For if in any of these any thing be amisse , it is because men haue not Conscience ruling , nor the Court of Conscience kept within them .

CHAP. 18. Of the excellency of Conscience aboue all other faculties in the soule .

COnscience , that prepotent faculty , farre excelleth all the other faculties many wayes .

1. It is the most principall part of Gods Image in Man , and most resembling God in sincerity , vprightnesse , impartialitie without sinister respect , it is all one to the rich and poore ; it encourageth the meanest in a vertuous course , and will not flatter the greatest in any euill way .

2. It is as Gods Vicegerent ouer all the rest , and ouer the whole Man ; it commands and rules him and them ; it keepes Court , to which euery power of the soule oweth homage and seruice ; to which Court they must come vpon summons , to the sentence whereof they must stand without appeale .

3. It retaineth more rectitude and originall purity ( if any at all remaine ) then any of the other . For it would neuer faile in performance of its dutie , if the other did not faile it , and corrupt it .

4. It is that onely which discouers a man to himselfe , and all that which is in him , to make him iudge of himselfe aright .

5. It is not subiect to Man , nor can a Diuell ouerbeare it , but it will make him to tremble .

6. It is that which onely can and doth in Man frame him to that which is good , and restraine him from euill , which power is not in any of all the other faculties .

7. And lastly , it is that within Man which God will iudge him by at the last day , Reuel. 20.

Therefore seeing it is so excellent , and excelling the rest , let vs most esteeme it , and make most of it , as our dearest friend , or our dreadfulst foe .

CHAP. 19. That all men , as they ought , are not subiect to the authoritie of Conscience , and what bee the causes thereof .

THough Conscience be so excellent , and haue from God ouer Man so great authority , yet is it of most but poorely obeyed : for some will allow what Conscience condemneth , Rom. 14. 22. Some will deny , as Caine , what it tells him is true : some will not amend , though it make them , like a Foelix , to tremble : some will put it away , that it may not trouble them in their falling away , as did Hymeneus and Alexander ; in the most it hath little command , and the principal reasons are these .

1. Is from Conscience it selfe , which since Adams fall hath lost of it soueraigntie , and commands but weakely in most , by reason of that hereditary corruption which stickes to it , as well as to the other faculties .

2. Is abuse of the wit for mens priuate ends , which made Ahitophel ioyne with Absolom against Dauid , and Ieroboam to set vp his golden Calues : for the Conscience of either of these could not but tell them , that they did most wickedly against both God and man : The abuse of wit , in finding subtill distinctions to deceiue Conscience , is that which makes the Word to haue no power to bind , nor Conscience to vse it authority ouer man : but men will runne into errors , superstitions , and other euils many , and manifold .

3. Is wilfulnesse , as in some Israelites , Deut. 1. 42. 43 : and once in Dauid , when hee would number the people , 2. Sam. 24. Satan prevailing therein , 1. Chro. 21. This made Ionah disobey God , yea to contend with him , and Simeon and Leui to bee brethren in euill , and cruelty . Gen. 49. 6. Where this willfullnesse is , it makes him presume against his conscience , as did Ieroboam , and Amaziah , and Ioash , when the Prophets did reproue them .

4. Is violence of affection , ouer-swaying Conscience , silencing it , or giuing a deafe eare to it : violent lust ouerbore Conscience in Ammon abusing his Sister Thamar , Dauid in adultery with Bathshebah , Ruben in abusing his Fathers concubine , and such other like examples . Couetous desires hinder Conscience workes , as wee may see in Iudas , and in those mentioned in Ezech. 33. 31. 32. a crowd of worldly businesses , and desire to bee rich , hinder the voice of Conscience , that it cannot bee heard , nor attended vnto . Worldly feare , the displeasure of the mighty will make a Pylate doe against his conscience clearely conuicted , and conuicting him : Feare made Peter bar vp his conscience from commanding him a while ; Desire of honour , and to keep a mans place in greatnesse , 2. Sam. 2. 8. with 3. 9. 18. will make an Abner , against his owne knowledge and conscience , withstand Dauid in his right , and vphold an other in a wrong title . Anger in Ionah , and reuengefullnesse in Simeon and Leui made them neglect Conscience . Hatred and enuy in Cain , in Ioh. 12. 42. 43. Scribes and Pharisies loue of mans praise , more then Gods , made the authority of the Court of Conscience within many of the chiefe Rulers to bee of no force .

4. Is not to giue credit to Gods threats , but to make a peraduenture of them . This made Eue to slip by Conscience , as thousands now do , because they beleeue not the threatenings of God in his word , and vttred by his ministers .

V. Is great prosperity . This made Manasses to run his sinfull courses , not hearkening to the Word and his conscience , till hee was in misery , 2. Chro. 33. 10. 12. These are hinderances to the command of Conscience , and in most make it to haue little or no authoritie ouer them .

CHAP. 20. Of the things which will make Man to hearken vnto Conscience .

TO further the authority of Conscience , and to make it preualent within vs , we must ,

1. Be conuersant in Gods Word , and suffer it to take place in vs .

2. Beleeue certainely the Lords threats against sinne , as Ahab did ; for then Conscience wrought in him something , 1. King . 21. 21. 28.

3. Remember what we heare from God , this wrought upon Peters Conscience , Mat. 27.

4. Moderate euer our passions , and bridle lusts , that reason and religion may take place .

5. Learne the end and vse of adversity , of afflictions and crosses .

6. Admit of , and submit to a powerfull ministery , such a ministery as Nathans was to Dauid , Pauls to Felix , Iohn Baptists to Herod , and Peters to the Iewes , Act. 2. And auoid flattering Teachers , for they strengthen men in sinne , that they cannot yeeld to Conscience . Ier. 23 14.

7. And lastly , be perswaded that the voice of Conscience is Gods voice within vs . By these may we advance the power and authority of Conscience ouer us , and so become obedient thereunto . Now followes the kinds of Conscience .

CHAP. 21. Of the kinds of Conscience , and strst of the euill Conscience .

COnscience is in it selfe but one ; yet , because of the qualities thereof , it is said to bee twofold , a bad and a good Conscience : that there is an euill Conscience it is cleare , of which Saint Paul speakes , Heb. 10. 22.

This euill Conscience is Heb. 9. 12. the Conscience vnpurged from dead workes , and is in Tit. 1. 15. euery vnregenerat whose mind is defiled .

There is a difference betweene euill in the Conscience , and an euill Conscience ; The euill in it may haue respect to the impuritie of it remaining in the very Regenerate ; because it is not perfectly renewed ; but some corruption may staine it , as well as the other faculties : but the euill Conscience is wholly corrupt .

Section 1. In whom it is .

THis euill Conscience is in euery one borne after the flesh , in all the Children of Adam , partakers of his fall . None borne in originall sinne hath a good conscience naturally ; but it is corrupt from the womb , as the whole soule is .

Section 2. How it comes to be so .

THe Conscience comes to be euill by the hereditary corruption , and inbred polution ; by the mind defiled by vnbeliefe . Tit. 1. 15 , and by dead workes , Heb. 9. 12. till it be purged by Christs bloud ;

Section 3. How it continueth to bee euill .

THis euill Conscience so continueth , First , by the forsaid ill birth in him that is not borne a-new : Secondly , by ill breeding and bad education , Thirdly , For want of a faithfull and painefull ministery , for informing of iudgement , and rectifying of Conscience . Fourthly , The want of Gods blessing in the ministery . For a Paul only plants , and an Apollos waters . Fifthly , hatred in an Achab against a M●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 them distinctly : but I find cleare differences between euerie of them , one from an other ; And I obserue that the more particularly things are laid open , the more clearely mans iudgement is informed and the truth becommeth the more euident . Let not any herein vniustly censure me of too great curiosity : for , I suppose , I cannot be too curious in finding out and discouerie of Conscience .

CHAP. 23. Of the still and quiet ill Conscience .

THere is a still and quiet ill Conscience ; yet not so still , and quiet , as not stirring at all , but it is so termed , for that commonly and for the most part it is still , or so weakely stirring , as if it stirred not at all . One compareth this to a dumbe minister in a Parish , that either cannot or will not speake to reforme his people , but lets them quietly runne on to destruction .

Section 1. In whom it is .

THis is the Conscience of all dull Nabals , and the muddy spirited ; of such as rest vpon their conceited good and quiet natures ; of such as be ciuilized and rest vpon their ciuility : of the high and proud conceited fellow in his outward prosperity , wise in his owne eyes , and cleane in his owne sight , yet not clensed from his filthinesse : and it is the Conscience of all such , in whom the strong man keeps peaceable possession . Luk. 11. 21.

Section 2. It is an euill Conscience .

THis is an euill Conscience be it neuer so quiet , because it performes not it office : because it lets man alone in his wicked courses , which a good conscience neither can , nor will permit . Because it suffers a man to runne to hell headlong , without stay .

Section 3. The causes hereof .

THis ill Conscience thus quiet happeneth many waies . First , through ignorance , and especially willfull , when a man knowes not the rule that binds conscience , nor cares at all to be acquainted with it , nor ruled by it . They say of the Rule , as Pharaoh did of the Lord , who is the Lord , I know not the Lord , neither will I let Israell goe .

2. Through selfe-pleasing and an vnsound applauding of a mans selfe ; because he professeth religion , though it be without power ; because as a Herod he doth many things , and heares a Iohn Baptist now and then , though in his beloued sin hee hates to be reformed : because hee seeth himselfe , perhaps , free from the fall of a Dauid , of a Noah , of a Lot , of a Peter .

3. By his blessing of Deut. 29. 19. himselfe , upon the former grounds , against all threats and legall denunciations , as not belonging vnto him : but to persons more vile : for his part he hath made a couenant with death and hell , Isai. 28.

4. By seeing and knowing that his waies & course is conformable to the common fashion and esteeme of the world , that his state is quiet , and hee liuing Neighbourly as others do , and held to be a quiet man .

5. By auoiding whatsoeuer may stirre the Conscience , to make it vnquiet any way ; as the reading of Gods word , meditation vpon his law , a sharp reproouing ministery comming home to the heart .

And lastly , serious examination of themselues in Gods sight by his Law .

These be the causes , why many cry peace , peace , when there is no peace .

Section 4. How a man may know when his quiet Conscience is this ill Conscience .

THat a man therefore may not bee deceiued with this false peace ; hee may know this quietnesse of his Conscience not to be good , thus .

1 From the false ground , of this quietnesse , such as before is mentioned , and not from faith and repentance .

2. From the euer quietnesse thereof , neuer hauing felt it to disquiet thee : for no man naturally being corrupt hath a quiet good Conscience .

3. By it suffering thee in euils , and especially in these , In formall worshipping of God , hearing , praying , receiuing the Sacrament without any power at all of Religion . In continuall neglect of religious gouernment of thy family , In liuing out of , or idlely in a calling ; for such a one is slothfull , vnprofitable , and wicked , Mat. 25 , and therefore cannot haue a good quiet Conscience . In being respectlesse of thy Pastor , especially for seeking thy reformation , in prophaning the Lords day . Sinnes , which these quiet Consciences neuer trouble themselues with : and yet are the most liuely touchstone of an vnregenerate spirit .

4. By not daring to bring thy thoughts , words , and deeds to the rule , and there take a streight account thereof , which a good Conscience dare doe .

5. By thy vnquietnesse , without comfort , at the preaching of the law , at the pressing of the strict marks of Gods children , and the discouery thereby of thy selfe to be none of them , but one as yet separated from them . A good conscience will comfort a man in hearing such marks , and of such a close pressing of these things to their consciences , because he that hath a good Conscience hath these marks , and is free from the rigour and curse of the Law .

Lastly , by the trouble and feare it workes in thee , in sickenesse because of death , in time of affliction and Gods hand vpon thee , apprehending GODS wrath , without any comfort ; for surely then the former quietnesse was not good : because a good quiet conscience is not so terrifying at such times , but speakes peace to him that hath it , as well then , as in health , and prosperity , except it happen otherwise vnder some strong temptation .

Section 5. Of the effects of this still , quiet ill Conscience .

IT shall bee profitable to euery man to trie the quietnesse of his conscience ; for the effects of the still il Conscience are very fearefull . First , it lulles him a sleep in an vnsanctified course of life , making him beleeue that hee hath a good Conscience , because it is quiet . Secondly , it makes him hereupon carnally secure till death and destruction come vpon him ; so it deceiueth him , and damneth him . Here it lets him bee wicked , and hereafter to become most wretched : here at rest , there in torment : here it will not disquiet , but there be the gnawing worme for euer .

Section 6. Of the remedie hereof .

THe fault of this ill conscience is , that it is still and quiet when it should not ; the remedy therefore is to make it speake when , and as often as it ought in directing man that hee go not amisse , and in checking man for sinne when he hath trespassed , and this is , by remouing the false grounds of this false peace before named . Then secondly , by knowing the sound causes of a quiet conscience , faith in Christ Iesus , repentance for sinne , and a holy conuersation and search whether wee haue them . Thirdly , By informing our vnderstandings of our duties according to the Rule , and applying it dayly to our conscience , till it speake , and performe it offices , as the Rule binds it .

CHAP. 24. Of the dead Conscience , the first difference of the still quiet ill Conscience .

THe dead Conscience is the quiet ill Conscience , as it were without all life and motion , as a thing that is dead .

This is the Conscience of Infants , as not yet hauing the vse of their vnderstanding : also of mad persons , which haue lost their reason , franticke , and lunatick . It is the conscience of all such Ephes. 2. 1. as be dead in sins and trespasses , as the prodigall Luk. 15. 31. 1. Tim. 5. 6 sonne once , the wanton widow , and all meere naturall persons accustomed to sinne , and such as be past Ephes. 4. 18. feeling , committing wickednesse with greedinesse .

The causes of this deadnesse is the losse of the light of the vnderstanding , the life of conscience , without which it is dead . Also the vncapablenesse of instruction in some sorts ; and insensiblenesse of the authority of the Rule to bind Conscience .

The remedy is the light of vnderstanding , to labour for knowledge and instruction , and to feele the power thereof upon Conscience .

CHAP. 25. Of the blind Conscience .

THe blind conscience is the still ill conscience , called the blindnesse of the heart , Eph. 4. 18. for blindnesse properly cannot bee ascribed to the heart ; but to the mind or conscience which is here ment by the heart , because the mind is mentioned before in the text .

This is the conscience of all before conuersion , liuing in grosse ignorance without vnderstanding , of which there beetwo sorts .

Section 1. Of the blind Conscience of Heathen .

THe first sort are the Gentiles of whom the Apostle properly speakes in Eph. 4. The causes of which blindnesse he there sets downe , to be their vnderstanding darkned , their ignorance , and their vnsensiblenes , being past feeling , vers. 18. 19.

The wofull effects whereof were these , they gaue themselues ouer to lasciuiousnesse ; and they wrought all vncleannesse with greedinesse , as the text sheweth .

Section 2. Of the blind Conscience of Christians .

THe other sort of such as haue this blind conscience are the grosly ignorant Christians , such as liue in willfull and affected ignorance , Pro. 1. 29. & 19. 2. hating instruction , whose mind is not good ; whom the Lord threats to shew neither fauour nor Esay 27 ▪ 11 mercy vnto .

Of these blind Conscienced people there be two sorts . the stone-blind , and the pur blind .

The stone-blind are such as haue lost the very light of nature , as sauage , as heathen , who are called Darknesse . These can see no more Ephes. 8. then men can see in darkenesse . Such be they as neuer had Gods sunne-shine of his Word among them ; but through rudenesse are beastlike , and through ignorance , but for onely name of christians , are no better then heathen in brutish qualities .

The Pur-blind are such as see onely great things , and the same not farre off neither , of such speakes Saint Peter , 2. Pet. 1. 9.

These speake of God , of Christ , and the holy Ghost onely by heare say . They know Gods will onely in grosse in some generals ; their best rule is some common principles in nature , experience , and what they see others do , further they cannot go .

Now as their vnderstanding is , so is their conscience : which happens to them , through want of knowledge and other graces , 2. Pet. 1. 5. 9. by their mind defiled , and vnbeliefe setled in them , Tit. 1. 15. By their selfe conceitednesse , Reu. 3. 17. which is the propertie of the blind and ignorant , and Mat. 23. 16 19. of enuious and malicious persons , who also are blind .

The effects of this blindnesse of mind and Conscience are , to be giuen ouer Rom. 1. 22. to vile affections , idolatry , and filthy vncleanenesse of body . To be disobedient Tit. 1. 16. and to euery good worke voide of iudgement and reprobate denying God , very Atheists , and abominable persons .

Section 3. Of the misery of such .

SVch as be blind in mind , and so haue a blind conscience , are miserable , whose misery may be liuely set out by one that is bodily blind . This man , first , hath no direction by eye-sight ; no more the other by conscience . Secondly , He goeth whithen his will and affections lead him without sight , sort his without conscience . Thirdly , when he goeth whither hee intendeth , by himselfe , it is either by meere imagination , or by hearsay , as he is told of others , or by custome , through often going , or by feeling ; so is it with him that hath a blind conscience . His seruice to God is imaginary , or by tradition , or by custome , but not by direction of Conscience 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 from the paine of it , is , First , To remoue the guilt of sinne , and to bee clensed ther — from , and this is attained by the bloud of Iesus Christ , who clenseth vs from all sinne , 1. Ioh. 1. 7. by the Fathers forgiuing , this also clenseth vs from all iniquity . 1. Ioh. 1. 9. and by the holy Ghost sanctifying vs . Tit. 3. 5. who workes faith in vs , & perswades vs of pardon . Secondly , By getting from vnder the rigorous dominion of the Law , and malediction therof , and that by Christ . Rom. 7. 4. Gal. 4. Thirdly , by repentance , confessing sinne , and forsaking the same , for so shall man receiue mercie from God , and remission of sins , Prou. 28. 13. by Christ . Act. 3. 26. and 5. 31. And so Conscience will be appeased , and made comfortable and truly quiet in Christ . Thus much for the stirring and vnquiet Conscience in generall : now follow the differences .

CHAP. 34. Of the erroneous Conscience ;

THe stirring Conscience erroneous , is that which worketh , and doth it office , but yet erroneously .

Section 1. Of the difference betweene the blind Conscience , and errour in Conscience and an erroneous Conscience .

HEre it is not amisse to shew the difference of a blind and erroneous conscience : the blind seeth not the Rule , this doth , though badly : that workes without the Rule , this by Rule , but amisse . Also here note a difference betweene errour in Conscience , and the Conscience erroneous . An errour may be in the Conscience of a Peter euen an Apostle , as in his iudging things common and vncleane , which God had cleansed , Act. 10. and in not being assured of the vocation of the Gentiles , as also were some other beleeuers Act. 11. 2 and this is about some one or other particular matter : But the erroneous Conscience is that which is most what misled in matters of a mans religion and his deuotion .

Section 2. In what the erroneous Conscience doth amisse .

THe act of this erroneous Conscience stands in two things .

1. In excusing where it ought to accuse , as it did Vzzah in touching the Ark , and in Saul offering sacrifice , and in Vzziah attempting to burne incense : such a Conscience had Rachel , Gen. 30. 6. and Leah , Gen. 30. 18. which made them reioyce , as if God approued them , in that which was euill : this was Saint Pauls Conscience before conuersion , Act. 26. 9. and the Conscience of Christs enemies , Ioh. 16. 2. and of the Papists now , whose Conscience allowes them to equiuocate in an oath , to neglect reading of Scripture , except they haue license , to hate our profession , to take carnall liberty on the Lords day , and to seeke the death of such as withstand them in their profession .

2. In accusing when it should excuse , when we do but what is lawfull to be done . It murmured against Peter when God bad Act. 10. 13. 14. 28. him arise and eate ; and so when he was to goe vnto the Gentiles , till God gaue him a speciall warrant : Thus it deales with Papists in keeping them from our Church , from pious conscience and meanes of sauing knowledge . Thus Ahaz Conscience seemed to trouble him , as fearing to tempt God , when he was Isai. 7. 11. 12. required to aske a signe , and yet would not .

Section 3. Whose conscience this is .

THis is the Conscience of all that be ignorant of the right rule of religion and obedience , the conscience of the weake in vnderstanding to iudge and discerne of truth in their seruice and deuotion to God : of young Nouices ouer forward , before they know what is lawfull and vnlawfull ; of some zealous without knowledge , as the Iewes , and now Brownists , Rom. 10. 2. and Anabaptists , and fiery Papists , of all headstrong Factionists , and presumptuous Spirits ; of all Vsurers , which hold their course lawfull .

Section 4. Of the causes hereof .

FIrst , the ignorance of the true rule ; so as a man doth what seemes good in his owne eyes , as some Isralites Deut. 12. 8. did : Hereupon it is , that men take euill for good , good for euill , light for darkenesse , darkenesse for light , vice for vertue , and vertue for vice : for ignorance Mat. 22. 29 1. Tim. 1. 6. 7. of scripture makes people to erre .

2. The abuse of the true Rule , which is by false interpreting of it , as Scribes and Pharisies did : by sticking Mat. 5. & 6 to the letter without the sense and true meaning , as Papists doe , in taking literally these words , this is my body , and as Vsurers do the place of Matth. 25. 27. by misalledging the Scripture , as Satan did , Mat. 4. and as doe all Hereticks , and Schismaticks : by making false conclusions from sound premises .

3. The hauing of a false Rule for direction , as bare opinions of the learned , examples of the old , of the wise in the World , of great men , and rich men , custome , multitude , mens owne conceits , fantasies , and opinions from corrupted reason . These all are crooked Rules , and make conscience anomalous , and the man to doe amisse .

Section 5. The effects of it .

THe Conscience so erring breeds in men heresie , schisme , superstition , wilworship , and idolatrie : It heartens some to be obstinate Ioh. 16. 2. in euill , yea , in persecuting the Godlie , in the zeale of a false Religion .

Section 6. The remedie .

THe rectifying of this erroneous Conscience is this , to know the true Rule and the true sense of it ; to hold onely to it , and rightly to vse and apply it .

Section 7. Of certaine questions .

FIrst Quest. Whether a man doth well to be led by his erroneous Conscience ?

Answ. No , First , because the conscience is deceiued by the errour of vnderstanding , which is in it selfe a sinne , if it know not what it ought to know , therfore a man is not to follow the errour of Conscience . Secondly , because that which Conscience excuseth may be a flat sin ; or that which it accuseth a man in may bee a duty commanded by God : If so , then conscience cannot dispense with man in sinning , nor absolue him from an imposed duty ; for God is greater then his Conscience : who binds it to direct man , in excusing and accusing , rightly .

2. Quest. Whether a man may doe contrarie to his conscience when it erreth ?

Ans. To answer to this , we must consider about what the conscience erreth , whether in things simply commanded , or forbidden , or about things indifferent .

1. If about things of the first nature , man is to regard Gods authority ouer him and his Conscience too ; his couenant in baptisme , and his bond there tying him absolutely to the lawes of his Soueraign , the God of Heauen . And therefore is he to presse his Conscience with the euidence of the commandement , to yeeld obedience thereunto , and to force it by the cleare authority of it to do as God commandeth or forbiddeth .

2. If about things indifferent , a man may not doe against his Conscience ; Rom. 14. 22. 23. Happy is hee ( saith the Apostle ) that condemneth not himselfe ( to wit , in and by his owne Conscience ) in that thing which hee alloweth , ( to wit , in doing it ) for he that doubteth ( that is , he that puts a difference and discerneth betweene one thing and an other , and yet cannot resolue himselfe therein ) sinneth if he do it . Now why hee may not presse Conscience and do against it herein , is , for that God hath left the matter free , and hath not enterposed his authority of command or forbidding , between the matter and a mans conscience , to bind it this way or that way , but leaueth it to the guidance of the Rules of things indifferent , wherof the Church hath authority to iudge , and so to interpose her power betweene Conscience and such matters , according to those rules ; with which a priuat mans Conscience must rest satisfied ; and if it be not , he must labour earnestly for resolution and perswasion : in the meane space the Church is to beare with his weakenesse . Thus much for the erroneous Conscience .

CHAP. 35. Of the superstitious Conscience .

THe next difference of the stirring ill Conscience is the superstitious Conscience . This is the Conscience exercised about vaine imaginations , superstitious worship , and false feares .

Section 1. In whom it is .

THis is the Conscience of such as be awed by Spirits and Diuels , by Ier. 10. 2. signes in the Heauens , as the heathen be ; of all idolaters , foolish ceremonious will-worshippers , as were the Athenians , and now Act. 17. 22 Papists : Of all such as worship God in much seruile feare and not willingly , as many sottish people yet among vs doe : Of all witches , Wizzards Astrologers , Charmers , obseruers of times , good and bad daies , fortune-casters , and all that rable of rake-hels : Lastly it is the conscience of all timorous natures , giuen to obserue that which they call luck and chance .

Section 2. Of such things as about which this Conscience is exercised .

THis superstitious Conscience is exercised about two things , about will worship , and opinions of some workes of Gods prouidence . First , about will worship , a seruice intended to God , but taken vp of a mans owne head , an humane inuention , Mar. 7. 4. by humane authoritie imposed , Col. 1. 22. and onely by custome confirmed , and therefore a vaine worship , Mat. 15. 9. for this superstitious Conscience herein puts religion where none is , in places , in meates , in habits , in times , in externall Luk. 11. 39 Mark . 7. 4. Mat. 15. 2. purifyings and washings , as Scribes and Pharisees did , and Papists now do .

Section 3. The causes hereof .

THis superstitious Conscience commeth by the iudgment deceiued through Satans suggestions , and beguilings of men Col. 2. 18. so as the Conscience becommeth bound needlesly : and that by these meanes . First , By philosophicall vaine deceits according to the rudiments of the world , and not after Christ : for worldly wisedome cannot instruct vs in the sauing knowledge of God . 1. Cor. 1. 21. Secondly , by humane traditions , made equall with or preferred before Gods commandements , as they were by 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 from 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 the one hand , as also on the other .

Section 4. The Remedies .

TO take away this scrupulosity , and to reforme the scrupulous Conscience ; First , be stored with principles and grounds of truth for help to discerne betweene one thing and an other . Secondly , to be studied well in cases of Conscience , or to seeke help of such as be . Thirdly , To know the Rules of indifference before named , and Chap. 13. withall to vnderstand how to apply them aptly . Fourthly , to auoid needlesse questions about things indifferent . Fifthly , To hold this firme , that what God neither commands nor forbids , that s indifferent ; and being no law , there is no transgression ; so the Conscience is free . Sixthly , To know that the Kingdome of God stands not in things indifferent ; Rom. 15. 17. 18. neither in the doing , nor in leauing of such things vndone : but in matters of an higher nature . Seuenthly and lastly , beware of needlesse suspicions of euill , of nice distinctions , of weake conclusions from sound premises , and so auoid what may worke scruple , and insnare Conscience .

CHAP. 37. Of the terrifying Conscience .

THe Conscience terrifying , is the ill-stirring Conscience forcibly accusing for the time with much feare .

Section 1. In whom .

THis was the Conscience of Cain , of Felix , which made him tremble ; and of Belshazzar , making his ioynts to loose , and his knees to knock together .

Section 2. Of the Causes .

THis terrifying Conscience commeth by some hainous sinnes committed , and wherof a man knowes himselfe guilty , vpon the preaching of iudgement for such sinnes , as wee may see in Felix , Act. 24. Secondly , by apprehending some extraordinary signe of Gods wrath , as Belshazzar did , Dan. 5. 6. Thirdly , some fearefull worke of God suddenly done , as shaking of the earth , which made the Gaoler tremble , Act. 16. Fourthly , the beliefe of the truth of Gods threats , with an apprehension of deserued damnation , will make Conscience to worke vpon Diuels , to make them tremble .

Section 3. Of the effects .

THis terrifying Conscience workes feare , a dreadfull sound is in his eare , Iob 15. 21. He feareth ill newes , as Adonijah and his Guests did , 1. King 1. 49. 50. Secondly , hee feareth mans power comming out against him , when his Conscience tells him of his euils done . So did Saul the host of the Philistims , after hee had beene with the Witch , 1. Sam. 28. Thirdly , hee feareth death , to him as a terrible Messenger , as Cain did . Fourthly , hee feareth the last Iudgement Day , as Felix did . Hee will feare sometime where no feare is , Prou. 28. 1. for God giueth the wicked and hypocrites a trembling heart , Deut. 28. 65. It filleth him with troubled thoughts , as it did Belshazzar , and Nero , after he had caused Agrippina his Mother to be murthered ; and Alexander to bee tormented , when hee had slaine his friend Clytus . It makes that hee cannot endure Gods presence , but will flie from it , as did Adam and Eue ; nor to endure a powerfull Ministery ; Felix could not suffer Pauls preaching , he trembled so thereat .

Section 4. Of the remedies .

THe meanes to cure this terrour of Conscience , is , as Paul exhorted the Gaoler , to beleeue in the Lord Iesus , Act. 16. 31. to repent , as Peter exhorted those in Acts , Chap. 2. 38. to pray for the spirit of adoption , which puts away seruile feare , the spirit of bondage , and witnesseth with our Spirit and Conscience that wee are the children of God , Rom. 8. 15.

CHAP. 38. Of the desperate Conscience .

THis desperate Conscience is the last and highest degree of an ill stirring Conscience . It differs from the other , which may be in one ordained to bee saued , as in the Gaoler , Act. 16. but this is the effect of the former in Abiects , as in Achitophels , and in Iudaslike persons .

This is the raging Conscience , restlesse like the Sea , or as a Deare shot with the arrow sticking in him ; or as a Band-Dog awakening , and euer barking , giuing no quiet or ease , day nor night .

Section 1. Of the Causes .

THis desperation ariseth , First , vpon some sinne committed against God or man , contrary to the cleare light of his reason : as Saul did against Dauid by his owne confession , 1. Sam. 24. 16. 17. 21. & 25. 21. In like manner did Achitophel , in taking part with Ahsalom against Dauid ; and Iudas against Christ , whom hee acknowledged to bee innocent , vpon the torture of his Conscience , Matth. 27. 2. Secondly , it commeth vpon the aggrauation of sinne , as thinking it impardonable ; that for it God hath forsaken him , that there is no mercy for him , that he is damned ; as within themselues the desperate doe conclude , and doe sometime vtter as much , as a Sheriffes man did , who mocked and abused one Iames Abbes a blessed Act and Monum . Martyr , and as I my selfe knew an Atturney , who cryed aloud , I am damned , I am damned , and dyed miserably .

3. Satan helpeth on this , by suggesting Gods wrath , the externall shame also among men : and that there is no hope to recouer out of so great a miserie . By this and the former the soule is in a deuouring gulph of desperation ready to swallow him vp .

Section 2. Of the effects .

MOst lamentable is the state of any one in this Case , and vnder the power of this desperate Conscience ; for first , it makes a man restlesse and vnquiet ; he is full of feares , his spirit perplexed , and grieuously tormented with apprehension of Hell , Death , and Damnation . 2. He can attaine to no spirituall comfort : for he seeth God against him , the Diuell he conceits is ready to take him to him ; he cannot beleeue any of the promises of life to belong at all to him ; he hath no part in heauen , no hope to bee with Christ and his Saints ; but feareth desperately Hell and damnation . No outward thing can comfort him ; the bag full cannot ioy a Iudas ; a Kingly state cannot afford solace to a Saul ; nor the deepenesse of wit and wisedome worke consolation in the heart of an Achitophel . Thirdly , hereupon this desperate Conscience makes men weary of their liues , and at length causeth them to lay violent hands vpon themselues , especially when they be in any worldly distresse , as Nero the Tyrant did , and Pilat , as Histories record ; and as Saul , Iudas , and Achitophel did : So likewise one Clerke in King Edward the sixth dayes ; one Pauier , Towne-Clerke of London ; one Leuar , a husbandman ; and one Henry Smith , a Lawyer , Enemies to the Gospell , and persecutors , hanged themselues , being desperate persons , who through terrour of Conscience hastened their vntimely deaths .

Section 3. Of the Remedies .

TO cure this Conscience , naturall gifts will not doe it , no not an Achitophels wit and wisdome ; not worldly wealth , Iudas bag of money could not ease him ; not Kingly nor Emperiall dignitie could relieue a Nero , an Alexander ; not wine nor wanton women , not mirth nor musick , not feasting among Princes could quiet the Conscience of a Belshazzar ; much lesse can seeking to a Witch relieue the distressed and terrifying desperate Conscience of a Saul : for no worldly , naturall , much lesse diuelish meanes can cure a spirituall malady : but the true remedie is to learne and beleeue these things .

1. That God is infinite in mercy , slow to anger , and of great kindnesse , Ioel 2. 13. Secondly , that he hath no pleasure in the death of a sinner , but rather that he should repent and liue , Ezek. 18. 23. 22. which he confirmeth to vs by an oath , Chap. 33. 11. Thirdly , that hee will pardon euery true penitent ; for so hath hee promised , Ezek. 18. 27. 28. and this must they know , that not sinne , but the not repenting of sinne damneth man : for if wee repent , and belieue , wee shall bee saued . Fourthly , that God in Christ Iesus is well pleased , Matth. 3. 17. who is our Aduocate with the Father , who is our Propitiation for our sinnes , 1. Ioh. 2. 1. 2. Fifthly , that hee is become all in all for to pacifie Gods wrath , and to procure his fauour for vs , 1. Cor. 1. 30. 2. Cor. 5. 21. Heb. 9. 12. and 10. 14. Rom. 8. 1. 33. 34. Sixthly , that he inuiteth vs louingly to come to him , & promiseth refreshment , Mat. 11. 28. with these adde a holy and reuerent vse of the Sacrament , for the exercise and strengthening of faith in Christ offered to them therein , applyed and receiued particularly , greatly furthering to the comfort of Conscience , and to preuent despaire .

And thus much now at length touching the euill Conscience , still and stirring , with all the differences of them both : now followeth the good Conscience .

CHAP. 39. Of the good Conscience in generall .

OF a good Conscience the Apostle maketh mention very often , in diuers places , as in Act. 23. 1. and 24. 16. 1. Tim. 1. 5. and Heb. 13. 18.

A good Conscience is that which performeth it offices rightly for the comfort of man . The goodnesse of it stands in seeing aright , in acquainting a man truly with himselfe , in well directing of him , in witnessing with , and so rightly excusing and acquiting him . This is the conscience , which Saint Paul speaks of , without offence , that is , which hath no stop , or impediment to hinder it from excusing Act. 24. 16.

This Saint Paul knew he had , in this he liued , and this he endeuored to keep ; for hee desired to liue honestly , Heb. 13. 18.

This was it that made him reioyce , 2. Cor. 1. 12. to be without feare , and to speake boldly to the faces of Gods Enemies , Act. 23. 1. not to be daunted before the mighty in a good cause , no more then Paul was , Act. 24. 10. 16. nor Peter with other Apostles Act. 5. 29. nor Luther when he entred into Wormes , not caring if all the tiles there had been Diuels . This good Conscience bare vp Iob against all his friends ouer vncharitable censure of him , in so great affliction . This vpheld Dauid in all his distresses , and Sauls persecuting of him , and slanders raised vpon him by his Courtiers . This made Saint Paul to 2. Cor. 6. 8. passe through honour and dishonour , good report and bad .

This good Conscience may bee said to bee threefold : the naturall , morall , and regenerate .

CHAP. 40. Of the naturall good Conscience .

BY the naturall good Conscience , I meane that which was in man by Creation , in Adam before the fall .

The excellency hereof stood in these things , First , in bearing Adam witnesse that he was good , holy , innocent , righteous , and therfore happy , and blessed . Secondly , in bearing sway and rule in him , so as hee was euery way obedient to Gods will . Thirdly , in comforting him in Gods presence with ioy , without terrour or dread of diuine maiestie .

This was the goodnesse of his Conscience then , while he abode in his innocencie , harmelesse and without sinne : And this shall be the goodnesse of it when we attaine to perfection in glory .

The causes hereof were , First , the perfection of Adams knowledg , who knew exactly Gods will ; and all and euery duty on his part to be performed , to God , to man , and to himselfe . Secondly , the perfection of his memorie euer constantly and firmely retaining those duties for obseruing of them ; Thirdly , the perfect freedome of the will , free from all peruersenesse and rebellion ; and inclined to all goodnesse , readily obeying the rule of reason and dictate of Conscience . Fourthly , The hearts vprightnesse , with all purity and sincerity . Lastly , the affections orderly setled , and free from sensuality , inconstancie , disorder , and excesse . Vnruly passions bare then no sway .

But now since the fall , this naturall Conscience hath lost it soueraigntie in the grosse vulgars , as well Christian , as heathen , who haue onely some common principles but rudely apprehended , on which sometime their Conscience workes ; otherwise , for the most part , they are led but by sense , or experience , or examples , doing as they see others to doe : and are little better then brute beasts , through their sottish ignorance , sauage qualities , vnruly passions , and beastly sensualitie , doing many things against common reason , and the light of nature it selfe , if they would but attend vnto it . For want whereof they feele in a manner no worke of Conscience at all ; so farre haue innumerable Pagans , and a numberlesse number of the ruder sort , liuing among Christians , and vnder that name most vnworthily , degenerated from the goodnesse of the naturall Conscience , which was in Adam . The losse whereof is to bee bewailed , we are to labour for to repaire it , and to desire the perfection thereof in Heauen .

CHAP. 41. Of the morall good Conscience .

THe morall good Conscience is that which is exercised in and about matters onely of right and wrong , and common ciuill honestie . This Conscience is in two sorts , of some out of the Church , and of others within the Church .

Section 1. Of those out of the Church .

THere are many out of the Church , which haue had and yet haue this morall Conscience , Ancient Heathen Philosophers , and many now among the Turks and Persians , and other ciuilized Nations .

How farre these may go with this their morall conscience commendably , it may appeare by these things , First , by some writing of morall vertues , ethicks and politicks , excellent well . Secondly , by many golden sentences dispersed here and there in their works . Thirdly , by wholsome lawes enacted , and established among them . Fourthly , By praise worthy examples left recorded to all posterities , some for iustice , some for temperance and chastitie , some for prudence , some for fortitude , and magnanimitie , and so others for humility , patience , charity , and the like , of which histories are full .

Section 2. Of their helps hereto .

THis their morall Conscience is gotten , First , by ciuil education , and by being trained vp in good manners . Secondly , by humaine sciences and good literature , as ethicks , Oeconomicks , and Politicks . Thirdly , by the common naturall notions of right and wrong , which by education and instruction they doe improue and make better vse of then others can . Fourthly , by some acquaintance sometime with practicall principles of supernaturall truths , by getting some light from Gods booke , through acquaintance with some of the Church . Thus of those out of the Church .

Section 3. Of those in the Church .

THere are not a few , which liue in the bosom of the Church , and yet haue no more but 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 righteousnesse : for the Gospell , First , commendeth the law vnto vs , as spirituall , holy , iust , righteous , and good . Rom. 7. 12. 14. 1 , Tim. 1. 8. Secondly , It repeateth the Commandements with approbation and for continuing vse . Rom. 13. 9. Thirdly , it interpreteth the Commandements and the imposed duties therein more largely , in a more spirituall sense , Mat. 5. and 6. 1. Ioh. 3. 15. Fourthly , it vrgeth the duties commanded by the law to be done . Eph. 5. and 6. Col. 3. and 4. Rom. 13. 1. Tit. 3. 1. 1. Pet. 2. 13. and such vertues as it prescribeth . Phil. 4. 6. Eph. 4. 32. 1. Tim. 6. 11. 18. 2. Pet. 1. 5. 6. 7. Fifthly , these are vrged in Christs name , as his commandements , Eph. 6. 6. 1. Th. 4. 1. 2. 3. and as his wholsom words , 1. Tim. 6. 3. Sixthly , the doing of such duties are commended by Christ himselfe , Mat. 5. 19. By Saint Iames , cap. 2. 8. and by Saint Paul , 1. Cor. 7. 19. and by Saint Peter 2. Pet. 1. 8. 9. Seuenthly , the ministers of the Gospell are commanded to teach such duties , 1. Tim. 6. 2. Tit. 2. 13. and 3. 1. 8. Lastly the sinnes forbidden by the law are condemned in the Gospell , and disswaded from 1. Th. 5. 15. Eph. 4. 28. 31. Col. 3. 9. 1. Cor. 7. 8. 14. 1. Ioh. 5. 21. And to auoid such sinnes , the Apostle saith , was the commandement of Christ , 1. Thes. 4. 2. 6. and to teach otherwise is contrary to wholsome doctrine , 1. Timoth. 6. 3. & 1. 10. 11. Yea , Christ condemneth the breach of the Law , Matth. 5. 19. and in the Gospell wrath is denounced against such as liue in wicked transgression against the Law , Rom. 2. 8. Ninthly , they erre therefore that teach , that wee vnder the Gospell are not tyed to the Precepts of the Law , to obserue them as a rule of life : for the Law is established , Rom. 3. 31. it remaineth perpetually , Matth. 5. 18. Christ came to fulfill it , not to destroy it ; and condemneth such as teach the breach of the least Commandement , Matth. 5. 17. 19.

Quest. Here it may bee asked , in what manner doth the Gospell bind the regenerate Conscience to the Law .

Answ. It doth it not as the Law requireth , to wit , to obey it in the rigour thereof , to bee thereby iustified , or else to remaine accursed : but it bindeth , according to it owne nature , as the word of grace , that is , Euangelically ; and this is , first , to take it now as from the hand of Iesus the Law-giuer to vs , who hath written it , by the new Couenant in our hearts by his holy Spirit . Secondly , to obserue it onely as a rule of life ; we hauing already attained to the righteousnesse of the Law in full perfection , through faith in Christ . Thirdly , to performe the prescribed duties thereof , by vertue Ioh. 15. 4. 5 Gal. 2. 20. Psal. 40. 8. from Christ , in obedience to him , willingly , without any seruile feare , in vprightnesse of heart , though imperfectly performed & done , to adorne the doctrine of the Gospell of God our Sauiour Christ in all things . To this Euangelicall obedience the Gospel bindeth vs , and not otherwise to the Law .

Section 4. From what things the regenerate mans Conscience , by this power of the Gospell , is freed in respect of the Law .

VPon the Gospell thus binding to the Law Euangelically , the Conscience of the Regenerate is free from the Ceremoniall Law ; because it is bound by the Gospell to make him stand fast in the libertie purchased by Christ , Gal. 5. 1. who hath abolished the law of Commandements of ordinances , Eph. 2. 15. and blotted out the hand-writing of ordinances against vs , Col. 2. 14. 16.

Hence is it , that the conscience of the Regenerate troubles him not about meates , holy dayes , nor offering vp any legall sacrifices , Heb. 10. 2.

It is also quit from the morall Law , in respect of the rigorous dominion of it , in respect of iustification by personall fulfilling it , in respect of the malediction , and the irritation thereof , of which the Apostle speaketh , Rom. 7. 8.

Hence likewise it is , first , that the Regenerate conscience cannot vrge vs to the exact fulfilling of the Law , nor can condemne vs for that wee doe not perfectly in our selues fulfill it . Because the Gospel and Law of faith binds the Regenerate conscience ( as it is regenerate ) to the contrary , to wit , to witnesse that we fulfill it in Christ , that therefore in him wee cannot bee condemned , Rom. 3. 1. 4. 32 33. for this : but if it accuse , it accuseth for want of sincerity sometime , and for failings , but cannot condemne vs for not perfectly fulfilling the Law .

2. Hence is it , that it vrgeth not iustification by workes , nor condemneth vs for not so seeking to be iustified . Because by the Gospell the Regenerate is bound to cast off righteousnesse by the works of the Law , Gal. 2. 16. and 5. 14. And to seeke by faith to be iustified ( which is the righteousnesse taught by the Gospell ) Rom. 3. 21. 22. without the workes of the Law , Vers. 28.

3. Hence is it , that the Regenerate Conscience doth not condemne the regenerate man for the irritation , by reason of sinne taking occasion from the commandement to worke all manner of concupiscence , as it doth in others , Rom. 7. 5. 8. Because the Conscience of the Regenerate is bound to beare him witnesse , and so doth witnesse , through the worke of the Spirit by the Gospell , that after the inner man hee delighteth in the Law of God , and hath a will to doe it , Rom. 7. 22. Psal. 1. 2. and 40. 8. that he would doe more good then he can , that he hateth the euill hee doth , Rom. 7. 15. 18. 19. that he hath an vnfeigned resolution to keepe Gods Commandements , Psal. 119. 57. 107. and that in studying the Law , by grace receiued from the Gospell , hee is more delighted in it , and more desirous to doe it . Of all these conscience beareth the Regenerate man witnesse , and therfore cannot condemne him for that irritation by the Law , through inbred corruption to grow worse .

4. And lastly hence is it , that it cannot , nor doth not conclude the malediction and curse of the Law vpon the man regenerate ; because now this his Conscience is bound by the Gospell to witnesse his faith in Christ , by whom he is freed from that curse , Gal. 3. 13. that hee is the Child of God , Rom. 8. 15. and that therefore belongeth to him the blessing with Abraham , Gal. 3. 14. and eternall life by Iesus Christ , Rom. 6. 23.

Thus may we see what a happy acquittance the regenerate Conscience hath by the power of the Gospell from the Law .

Section 5. Why the Regenerate man is yet so much troubled about the Law .

THis before being so , and the Conscience so freed by the authoritie of the Gospell , it may bee demanded here , Why a Regenerate man in his Conscience is more troubled about his legall omissions , and committing of euill against the Law , then for his omissions & commissions against the Gospell , hee not being now vnder the Law , but vnder grace , Rom. 6. 14.

To this I answer , first , Because the law is better knowne then the Gospell , the one being naturall , the other spirituall . Secondly , for that the one is more pressed vpon Conscience , and more often laid to heart , then the other . Thirdly , because the remainder of seruile feare sooner apprehendeth wrath by breach of the Law , then filial feare the obseruance of dutie from Gods goodnesse and mercie . Fourthly , because of scandalls which are sooner taken , when they are giuen , and more marked of the worst , when the regenerate doe fall in transgressing the law , then omission of euangelical duties or euils against the gospell committed , which world lings , and naturalists take no notice of . Fifthly , because of the more frequent vse of the law for morall vertues within , for oeconomicall duties , and offices of loue to be performed one to an other , and in commerce with men daily abroad , wherein a regenerate man findeth his often failings , by reason hee knowes the law in a high and spirituall sense ; Sixthly , because Euangelicall precepts , of knowing Christ , of belieuing in him , of repenting for sinne , of Christian loue , do expresse themselues in obseruing the duties commanded in the law , of which the regenerate failing , Conscience will accuse him . Seuenthly , because the law more easily bindeth and worketh vpon the Conscience naturally ; when the Gospell , though it bind , yet it doth it supernaturally , and that not without the speciall worke of grace euen in the regenerate man . Eighthly , because the regenerate , in their failings to the law , consider them only , and that too often , as sinning against the law , without any apprehension of any their default therein towards the Gospell , when in deed , and truth , their failing in obedience to the Gospell maketh them transgressours of the Law : for let a man haue the vertue of Christ , haue a liuely faith , Euangelicall repentance and loue ; hee will not easily faile of his duty commanded in the law : but if he doe , he will quickly see , by his sinning against the law , that he hath been disobedient against the Gospell .

Section 6. Of the difference betweene the Conscience regenerate and vnregenerate .

SEing the regenerate Conscience vnder the Gospell will yet accuse and trouble a regenerate man for transgression of the law , it may bee demanded how the same differs from the Conscience vnregenerate ?

I answer , they differ first in the binding power : the vnregenerate onely by the law , as a Naturalist , but not by the Gospell ; for it hath no power nor command ouer his conscience to work in him obedience , by reason , First , of their strong corruptions not abated . Secondly , for want of the spirit of illumination with sanctification . Thirdly , the vneffectuallnesse of the Gospell in them , and lastly , because they doe conceit the Gospell a law of liberty , not requiring obedience at all . But the Conscience of the Regenerate is bound both by the law and Gospell to obedience . Secondly they differ in excusing , and witnessing for one . The vnregenerat mans Conscience , though neuer so morally honest , cannot excuse him , nor witnesse his righteousnesse before God . Rom. 3. 19. 23. But the regenerate Conscience will , by vertue of the Gospell . The vnregenerate Conscience cannot witnesse for the vnregenerate any one of these three things , that he liueth in new obedience to God , by Christ liuing in him , as the regenerate conscience will . Gal. 2. 20. That he hath the Spirit of adoption , as the regenerate conscience doth with the aid of Gods spirit . Rom. 8. 15. And that , if he doe fearefully fall , yet he loueth the Lord ; as the regenerate Conscience in Peter will Ioh. 21. 15. do , after true and heartie repentance . Thirdly , they differ in accusing . The vnregenerate Conscience in accusing may driue the vnregenerat from the meanes of saluation , as it did the Pharisies , make some tremble , Ioh. 8. 9. Acts 24. as a Felix , but not reforme them , it fills them with legall sorrow , as a Iudas to repent , but not with Euangelical . But now the conscience of the regenerate accusing neuer driueth them from the meanes , the ministery of the word , but it worketh reformation , a godly sorrow in them as it 2. Sam. 12. 24. did in Dauid , and also in Peter , Mat. 27. and in the prodigall sonne , Luk. 15. And thus much for the regenerate Conscience ; now follow the many differences thereof , as the tender Conscience , the wounded Conscience , the quiet conscience , the vpright , the pure , the iustifying , and confident Conscience .

CHAP. 44. Of the tender Conscience .

THe tender conscience is the passible conscience easily touched with the least sin , in thought , word , and deed , as well in omission , as commission .

Section 1. In whom it is .

THis is the Conscience of a Dauid , whose heart smote him in cutting off but the lappe of Sauls garment . This is the Conscience of a soft hearted Iosias , which will tremble and melt at the word . This is the Conscience of such as be easie to be intreated , endued with wisedome from aboue , gentle and mercifull ; This is the Conscience of all such as haue bin wounded in spirit , such as haue felt the smart for sin , anguish of heart , and the burthen of Gods displeasure by former follies .

Section 2. Of the effects hereof .

THis tender conscience , so rarely to bee found in these our daies , hath singular effects ; First , it makes a man humble in his owne eyes ; willing rather to condemne himselfe for euery sinne , then to excuse , colour , or defend any sin . Secondly , it makes a man watchfull ; for it hath a quick sight and diligently attendeth vnto the rule , carefully thereby to guide all his actions . It is like the beasts in Reu. 4. full of eyes before , to preuent sinne , behind , to recall our selues , if any sinne hath of infirmity beene committed . Thirdly , it makes a man fearefull to offend , and therefore moues him to auoid the very appearance 1. Thes. 5. 22. of euill , and to flie the occasions of sinning , as Ioseph did , who would not be in the roome with his Mistresse . Fourthly , It makes him vpon this feare to walke precisely , not doing 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Eph. 5. 15. Mat. 2. 8. any thing but vpon a diligent inquisition ; it will not permit a man to fall vpon a businesse rashly , at an hap hazzard . This causeth a man to be nice in that , which other make a iest of ; This tendernesse made Daniel to refuse to eate of Dan. 1. 6. the Kings meat , to pray three times a day , when it indangered his life . This made Dauid , that he would 2. Sam. 23. 16. not drink of the water of the wel of Bethlehem : this made the sons of Ionadab to Ier. 35. 14. dwel in Tents , and to drink no wine : this made Mordecai Ester 3. 2. not to bow his knee to Haman ; Naboth not to sell to Ahab his Garden , and old Eleazer not to dissemble 2. Mach. 6. the eating of a little swines flesh . Fifthly , this will make a man carefull to auoid offence in things questionable , whether good or ill , if it be in a mans own power to doe , or 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 some vow solemnely made , which God will require , Deut. 23. 21. Eccles. 5. 4. 5. 6. or for breach of a faithfull promise made in matter of moment to another . Of great affliction of Conscience , for both these , home examples may bee brought both of men and women , and the wound hardly cured . The remembrance of sinnes past , in youth committed , in time of great affliction may cause trouble ; Iob , Chap. 13. 26. The Law powerfully enforced and applyed , without meditation of the Gospell , may cause this affliction vpon lesser sinnes committed , then those condemned by the letter of the Law , especially if the Conscience be tender , euen for inward thoughts of heart , conceiued to be a mans owne , when they bee but meere suggestions , and Satanicall blasphemies , as may be seene in that wounded spirit , and most lamentably distressed soule here not farre from vs in this Countrie .

Section 2. Of the short continuance of this wound in some .

THis Soules sicknesse , Pro. 18. 14. greater then any bodily sicknesse , hath not a like continuance in all . In some it is but for a while , in Peter short ; after he went out and wept bitterly , hee could speake comfortably to Christ , after his resurrection , of his loue to him . Dauid had a bitter conflict after Nathan had reprooued him , and the Childe strucken with sicknesse ; so for numbring the people , after Gad had done the Lords message to him : but he recouered in short space . Paul , who was called Saul , lay in Act. 9. 9. 17 18. affliction of spirit three dayes ; but after Ananias came to him , he was refreshed and comforted .

Thus it pleaseth God to deale with some , lest they should be swallowed vp of 2. Cor. 2. 7. too much sorrow . And those , which he thus sheweth mercy vnto , are such as haue sinned , and greatly transgressed in some odious sinne , as adultery , murther , wilfull periury , incest , or bloodily persecuting Gods people , which are vast sinnes deadlily wounding the Conscience . They are such as thorowly and deepely can , and doe lay to heart their sinnes , with passionate apprehension of Gods wrath , being quickly , and in a short space , at the depth of sorrow , and neere the gulph of despaire . Therefore God will not suffer such long to continue so , that they perish not : for God is gracious , and of great compassion , aboundant Exo. 34. 6. Ps. 86. 5. Ioel 2. 13. in goodnesse , and ready to forgiue .

Section 3. Of the long continuance in this wound .

AS God speedily easeth some , so he lets other , who haue not fallen so fearefully , nor apprehend in so violent a manner their offences ( though they bee made sad , and also be much perplexed with sorrow and griefe for sinne ) to lie longer vnder it . And it happeneth thus vnto these :

1. Sometime from Gods restraining of his comfort for causes , best on owne to himselfe ; yet let these cry to God , and beg of him , as Dauid did , to say vnto their Psal. 35. 3. soule , I am thy saluation .

2. Satans working what hee can to make them despaire , by casting into them impure and blasphemous thoughts , and seeking to perswade them , that these are not his , but the filth of their hearts , and malice against God ; by telling them , that they haue sinned the sinne against the holy Ghost : by aggrauating their sinnes , endeauouring thereby to perswade them , that their sinnes are hainous in Gods sight , though hid from man ; and therefore God hath left them , heareth them not , helpes them not ; because of the greatnesse of their sinnes . These , and other false suggestions hee troubles them with ; with which they should not bee troubled , because the Diuell is a lyar , and euer a deceiuer .

3. This affliction sometime continueth longer , for want of timely comfort from such as should afford him comfort . Therefore the Apostle had great care 2 Cor. 2. 7. 8. 11. of this , lest the man , which had committed so foule a fact , should haue been swallowed vp of too much sorrow because the Church failed to shew him grace and fauour : Hee therefore perswades them to forgiue him , and to comfort him , lest Satan should get aduantage : of whose deuises , in this case , Gods Ministers , & Gods faithfull people should not be ignorant .

4. This continuance is in part from the party afflicted , and that many waies . First , through ignorance and errour of iudgement in their owne spirituall estate with God , falsely supposing themselues to bee worse then they are , because of their often failings , as if Paul Rom. 7. 19 failed not in that which he would haue done : because of their falls , as if excellent men had neuer fallen , not a Noah , Lot , Moses , Aaron , Dauid , Peter , and others , Because the affliction continueth Ps. 13. & 77. 7. 8. 9. & 88. 14. 15. 16. and they not deliuered , as if Dauid neuer said , shall I neuer be remembred ; and why castest thou off my soule ? Let the Psalmes quoted in the margin bee read , and see how he held himselfe as almost a forsaken Psal. 22. 1. man , who also cried out , my God , my God , why hast thou forsaken mee .

2. Through the weaknesse of their faith during the affliction , not being able to apply the promises so comfortably , as they should : when yet , in this state , they should remember what the Father of the Child said , Lord I beleeue Mark . 9. help my vnbeliefe , & found acceptance with Christ ; they should say with Dauid , why art thou disquieted , O my soule , trust in Psal. 42. 5. God .

3. Through their false censure vpon themselues , as , that they want graces , because they be weake in them , or that they feele them not to worke so liuely , as formerly they haue felt them , or now perceiue them to bee in others : or that their graces , which they haue , are not true , but shadowes , and the coun●erfeit of graces , or that they are hard hearted , that they cannot repent vnfaignedly , but are full of hipocrisie . But this false and too base esteeme of themselues must they lay aside , and consider , First , that they shew to much vnthankfulnesse to God for that which they haue ; when it becommeth the vpright to Ps. 33. 1. be thankfull ; Secondly , that they sinne in belying themselues . Thirdly , that they take parte with Satan against their owne soules : for this is that which hee doth striue for , to make them to condemne themselues , thus falsely to bring them to despaire , and therfore should they not thus vntruly be accusers of themselues , and bee their owne enemies .

4. They continue thus See the remoouing of these in the booke intituled , The Christians daily walk in holy security and peace : 2. part , from pag. 39. to 174. through manifold false feares , as that God will not pardon them that God loues them not , that they are cast-awaies , that it is too late to repent , that if they could repent , it would be held hipocrisie , and so to no purpose , that their case is worse then any mans , and many such like .

5. Their replies which they make against offered comforts to preuent their owne peace and deliuerance , of which , and how to answer them , see the forenamed booke , and the first Fol. 409. volume of Master Perkins , touching consolations to a troubled Conscience .

6. And lastly , is their ignorance of the true remedies , or inability to apply thsm rightly .

Section 4. Of the effects of Conscience afflicted .

THe sorrowfull effects of a wounded spirit are not a few , as a deiection of spirit without cheerefulnesse in religious exercises , as in hearing the word , praying , receiuing the Sacrament , Christian conference and the like . Terrours and feare beset them sometime , and they are troubled with terrifying dreames ; sorrow of heart also oppresseth their spirits . Hence is it that they neglect their callings , lay aside the duties therof , are carelesse of their verie necessarie worldly businesse , and much addicted to solitarinesse , and to sit musing in a dump . Their soule is vexed , and finds no rest : Dauids soule was Psal. 6. 3. 6. & 31. 10. troubled within him , hee was full of griefe & sighes , wearied with groanes , and washed his couch with teares . This was it that made Peter to goe out , Matth. 27. and weepe bitterly . This weakeneth the bodie : yea Dauid telleth vs , that his Ps. 31. 10. strength failed him , and his bones were consumed by reason of his sinne ; for a broken spirit dryeth th● Pro. 17. 22. bones . It will make a man weary of his life , and to vtter sometimes very vncomfortable words , such as Psal. 77. 7. 8. 9. these , will the Lord cast off for euer ? will he be fauourable no more ? Is his mercy cleane gone for euer ? Doth his promise faile for euermore ? Hath God forgot to bee gracious ? and hath he in anger shut vp his tender mercies ? Yea , hee will cry out , My God , my God , why hast thou for saken Psal. 22. 1. mee !

These & other such like bee the lamentable effects of the wounded soule : and therefore let vs beware of wounding it ; and if it be wounded labour the curing of it . Now for the curing of it , note two things , the preparatiues and the Remedie .

Section 5. Of the preparatiues to the curing of the wound .

THere are excellent preparatiues which help to make way to the remedy , and they be these .

1. Resist the Diuell and that in three things , neuer dispute with him , beleeue him in nothing hee saith , and cast backe his secret blasphemous suggestions vpon himselfe , when hee would make them thine : thus resisting he will flie Iames 4. from thee .

2. Beware of all causelesse feares , and groundlesse suspicions of Gods fauour and loue .

3. Do not deny Gods graces in thee , extenuate them not , nor vnderualue any of his gifts , whereby thou shouldest falsely mistake thy selfe , and iudge of thy selfe worse , then thou hast cause to do .

4. Know and beleeue , that it is not sinning , but the not repenting of sinne that damneth man . For the best haue sinned : and note also a difference betweene the regenerate and vnregenerate in sinning : for in the one the man sinneth ; in the other , it is not hee that doth it , but sinne that dwelleth in him . Rom. 7. 20.

5. Vnderstand that weaknesse and imperfection of graces and heauenly gifts makes not a nullity therof , not that therefore they are not true graces in them .

6. Conceiue thus much that the least degree and measure of Gods graces , are true graces , are a testimonie of Gods good fauour , and aduanceth a man aboue his naturall condition and state .

7. Take heed of making sense and feeling the Iudge of thy spirituall estate with God , whilst thou art in affliction of Conscience , and in perplexity of spirit : for Cant. 3. 1. & 5. 6. the Spouse may seeke her beloued , and not find him for a while ; hee may withdraw himselfe for a space , and not bee found , nor answer . And consider withall , that it is one thing to haue graces , and an other to feele them liuelie at the present . Graces in their working are sometimes weak , it ebbes , and flowes ; waxeth & waineth ; is more strong & liuely at one time , and lesse at an other : so that a good Christian prayeth not , beleeues not , heares not , ioyeth not , loueth not goodnesse nor good men euer a like . For he that faith he is alwaies the same in all holy duties did neuer any such duty well , and much deceiueth himselfe .

8. Thou must know a comfortable lesson , which is this , that a Christian mans obedience to the law is not legall now , but Euangelicall , performed vnder the Couenant of grace , and not from the Couenant of of works , which lieth not vpon any in Iesus Christ .

9. When any comfortlesse or desperate thoughts molest thee , checke thy selfe with Dauid , and say , Ps. 77. 10. It is my infirmity , I will remember the yeeres of the right hand of the most Highest : call to mind thy former comforts , thy foretaste of Gods fauour , and experience of his loue , and meditate and stay on that . 10. And lastly , in what anguish soeuer thou be , yet cease not , neglect not to pray , to cry and call , to cast vp eiaculations from thy Psal. 77. 2. heart vnto God : for Dauid sought God , when his soule was without comfort , yea , in the sorrowes of death , and paines of Hell , euen then he prayed Ps. 116. 4. and said , O Lord , I beseech thee , deliuer my soule . By these preparatiues the Medicine for the soule will worke .

Section 6. Of the soueraigne salue to cure the wound .

THe afflicted and sicke Patient hauing receiued these ten preparatiues , the Medicine will worke well . In the ministring whereof note , first , what it is ; secondly , who must administer the Physicke ; thirdly , what is the instrumentall meanes for it ; fourthly , after the receipt , what bee the Cordials for comfort .

The remedy for curing fully the wound is onely one , and that is the sauing knowledge of Iesus Christ with faith in him . For if wee bee truly informed in these things , first , what Christ is in his person ; secondly , what hee was ordained to be for vs ; thirdly , what here he hath done for vs ; fourthly , what hee now doth for vs ; and fifthly , what he will doe for vs hereafter , at his second comming : Then knowing , first , what wee by him are freed from ; secondly , what wee are made by him ; thirdly , what we haue here attained vnto by him ; fourthly , and what in the end we shall be by him :

By the knowledge of all these things , distinctly marked and vnderstood , our faith will wholly rest vpon him , our Conscience will be greatly comforted , and all the obiections met with , and fully answered , which may bee made by Satan , or by man himselfe , and so the wound perfectly cured .

Section 7. By whom to be administred .

THe Physitian to administer the Medicine , is inward and outward . The inward and principal is Gods holy Spirit , who begets faith , confirmeth it , makes man to take hold on Christ , and giueth him spirituall comfort ; this is hee that is called the Comforter , without whom no comfort spirituall ; we must therefore pray for this holy Spirit , because God hath promised him , Luk. 11. 13.

The outward , is Gods 2. Sam. 12. Act. 2. 37. 38. & 16. 2. King . 22 Minister , a Nathan to Dauid , Peter and the other Apostles to the Iewes , Paul and Sylas to the Gaoler , Huldah to Iosias . For the Minister must be a faithfull Messenger from God , to whom God hath giuen ministeriall authority to bind and to loose . He must be learned in the Schoole Esay 50. 4. of temptations , and know how to deliuer a word in season to the wearied soule . He must be one that vnder afflictions hath tasted of Gods comforts , so as he can tell to comfort others 2. Cot. 1. 4. with those comforts wherewith he himselfe hath been comforted . Such a one knowes how aptly to apply the salue to the wound , for the best working of it .

Section 8. Of the instrumentall meanes .

THe meanes to be vsed in administring this spirituall physick , is onely the Gospell of Christ , from out of which all those former things touching Christ and our selues are to bee learned . For this is the power of God to saluation ; Rom. 1. 16. this is the ministration of the spirit and righteousnesse ; this is it by which 2. Cor. 3. 8. 9 Eph. 1. 13. faith is wrought , and wee made to trust in the Lord Iesus . And therefore to heale the wounded Conscience the Gospell must be well knowne .

Section 9. Of the Cordials to strengthen the heart settled vpon Christ .

FOr the better working of the heauenly and pretious Potion , and for the comforting of the heart vpon the receipt more and more , these Cordials must be giuen , which are meditations full of consolation .

1. That we are not vnder Rom. 6. 14 the Law , but vnder Grace ; we are in the couenant of Grace .

2. That this couenant is confirmed to euery true Christian by an oath , and Heb. 6. 18. sealed by the pretious Heb. 9. 12. blood of Iesus Christ .

3. That parte of this couenant is , that Gods law should be written in our Heb. 8. 10. hearts , to make vs affect it , and in our minds , to cause vs to vnderstand it , and that God will remember our Heb. 10. 17 sinnes and iniquities no more .

4. That Iesus Christ , vpon this his Fathers couenant and promise , inuiteth Mat. 11. 28 all that trauell , and are heauy laden , promising to refresh them .

5. That now wee may boldly goe to him , beleeue 1. Ioh. 3. 23 in him , not thinke it presumption to take hold of him , for wee are commanded to beleeue in him , in whom God is euer well Mat. 3. 17. pleased .

6. That God in Christ is become our Father , full of compassion to pittie vs , gracious to heare our requests , Ps. 86. 15. long-suffring to forbeare vs , and plentifull in mercy to pardon , and plentifull in truth , to keep with vs what he hath promised : Hee will not the death of Ezech. 33. 11. a sinner , but rather that hee should liue . If wee confesse 1. Ioh. 1. 9. our sinnes , wee are bound to beleeue them pardoned , as he is faithfull and iust , who hath promised to forgiue them . Hee will looke vpon the humble & poore Esay 66. 2. & 57. 15. in spirit , the contrite heart , and one that trembles at his word will hee dwell Ps. 11. 27. with , and will not despise such a one .

7. And lastly , meditate vpon the holy sacrament ; and vse it often ; for great comfort may an afflicted spirit reape thereby , if men did well know how to vse it aright .

Section 10. How to keepe vs from the wound of Conscience .

IT is not enough to bee nealed , but when wee are sound so to keepe vs . It is here then fit to know how wee may keepe our Conscience from wounding . And this is to keepe our selues from sinne ; for this onely wounds it . Now to doe this ,

1. Make Gods word euer the rule of all our actions ; and enquire from it , what warrant for the matter , for the manner , for the end , how conuenient and seasonable , and how lawfull for thee . Then in doing see and obserue the agreement touching these things with the rule ;

2. Bridle will and affections , and keepe them euer vnder reason , and this vnder religion .

3. Hearken to the dictate of Conscience , and take heed of sinning against the light thereof .

4. Make not light of any sinne , the verie least sin , seeme it neuer so little in thine owne , or in the eyes of other men : for the not auoiding little sinnes , is to make way for greater transgressions . And heere note fiue things not to bee carelesse of the least sinne . First , that Gods wisdome is in the Law forbidding that sinne . Secondly , that God hath power to maintaine his Law . Thirdly , that hee is iust to punish the contempt of his wisedome and power . Fourthly , that not the least sin can bee redeemed but by the precious bloud of Christ . Lastly , that little sinnes , in mans conceit haue been most seuerely punished , as Lots wife for looking back , Vzzah for touching the Arke ; all mankind for Adams eating of the forbidden fruit .

5. Be very willing and glad to be preuented in sin , by check of Conscience , by reproofe of thy Teacher , by Christian admonition , by any crosse in the way , and by others example . And if thou beest ouer-taken , ly not in it , return speedily , and aske heartily forgiuenesse . Thus shalt thou preserue thy Conscience from any deadly wound .

CHAP. 46. Of the difference betweene the wounded Conscience and the desperate Conscience .

SEing the effects of a wounded spirit in the regenerate are very lamentable , and that such a one may vtter desperate speeches , yea more , sometime become so weary of life , as he or shee may seek their owne death : it may be asked how the desperate and this do differ ?

I answere , that the difference is much betweene them in many respects .

1. Of the parties , the afflicted Conscience may befall a Dauid , and is the Conscience of the regenerate , though it afflict them sore : but the desperate Conscience happeneth to a Saul , a Iudas : either to men lewdly vicious , or deeplie hipocrites .

2. They differ in the causes ; The desperate conscience is from Gods iustice to punish the wicked ; the other is a fatherly chastisment of God , and for triall . The desperate conscience ariseth from apprehension of Gods fierce anger and wrath for sinne , for feare of vengeance , from losse , from outward crosses , shame , and reproach among men ; The other is most from the consideration of sinne , and want of grace , of which things they most complaine ; and more bewaile these , then grieue or fret at crosse , shame , disgrace , or terrified ; with apprehension of Gods heauy indignation , desperately as others be .

3. They differ in the manner of working , the desperate is very violent , condemning , damning , and making a man to giue way wholly to the terrours thereof , and to the suggestions of Satan ; for they are wholly vnder the power of the Law ; they haue no part in the sauing power of the Gospell ; neither haue they any assistance from God , Iob 8. 20.

The other is very troublesome , but not so violent , but reproueth , argueth , conuinceth , and murmureth euer against man ; but yet is hee not wholly giuen ouer to the terrour thereof , nor to Satans malitious suggestions . Because they are not vnder the Law , but vnder Grace , their graces also do worke as their faith and hope , though but weakely for the present ; and God doth not vtterly forsake them , Iob 8. 20. neither doth hee suffer them to be tempted aboue that which they are able to beare , 1. Cor. 10. 13.

4. They differ in some effects : the desperate conscience makes man to seeke ease , and to get freed from the torture here , if he may ; not to change his former euill life , but to liue quietly , as before , in his vaine course of his conuersation , vexed to haue in this world a Hell , of which hee is regardlesse till after death .

But the wounded soule seeketh deliuerance , not to follow the world for profits , or pleasures but with a resolution ●o walke : more carefully in holy duties , and to haue his heart set at liberty , to runne more chearefully the way of Gods Commandements .

5. They differ in the remedies vsed to cure the griefe . The desperate conscience driues men to vaine company , foolish pastimes , wanton delights , or to thrust them into worldly businesses , or to seeke help of ill instruments , Witches , Wizards , as Saul did ; or to goe to their companions in sinne , as Iudas did , but without comfort .

The afflicted spirit is not moued to any of these , but flyeth from them , and hateth them ; it finds no rest by worldly vaine , and fleshly meanes : it therfore seekes spirituall meanes , godly mens aduise , Christian conference , and labours continually with earnest desire to feele comfort in a fauourable acceptance with God , through faith in Iesus Christ .

6. And lastly they differ in the end , the desperate Conscience workes mans destruction , & makes some to kill themselues , or to die with damnation vpon themselues in their own mouthes ; or else suddenly 1. Sam. 25. 37. with terrour haue their hearts die within them , and become as a stone , like Nabal .

But the godly , afflicted in conscience , attaineth to Psa. 37. 37. a more happy end , and that is peace after much and long conflict , as examples haue shewed .

CHAP. 47. Of the difference betweene the afflicted Conscience , and the passion of Melancholy .

IT is the fashion of vaine men to iudge the wound of Conscience , Melancholy , because they are altogether ignorant of the one , and not so of the other ; according to their naturall knowledge therefore they fondly iudge of a spirituall malady . And for that they may sometime meet together , to the greater griefe of the aflicted spirit , and not discerning the one from the other , they rashly iudge all to be onely a fit of Melancholy , when as they differ much .

For first , the Melancholike humour workes a sad pensiuenesse in such , as bee neuer troubled about cases of Conscience , nor euer grieued for sinne , or failing in religious duties : but the wound of Conscience workes heauinesse of heart for these things :

2. Melancholy filleth the head often with vaine fantasies and imaginations of such things , as if the parties had lost their wits and vnderstandings , the conceits being to others so euidently false and foolish . But he that is wounded in spirit , loseth not his right apprehension of the iust cause of sorrow , neither is he so mistaken in his imagination as the other be .

3. Melancholike passions arise from naturall causes in the body ; the other from the sight of sinne in the soule .

4. This may bee somewhat discerned by bodily complection , so cannot the other : for affliction of conscience may befall such , whose complection is s●●guine , as Dauids was , as by his description may appeare , 1. Sam. 16. 12. & 17. 42. and by his delight in Musicke .

5. The meere melancholike person grieueth not for Gods dishonour , for other mens rebellions against God , and because men keepe not Gods Law ; hee is not touched with these things , as a Dauid was , and afflicted soules be for their owne sins , which moueth them to mourne and lament for others .

6. The melancholy is cured by physicke , as being a bodily disease : but so is not the wound of spirit .

7. The melancholike cured and amended , is not ioyous in the Lord , speaks not of spirituall comforts , and peace obtained with God by faith , nor delighteth in the company of the godly , nor in any holy conference with them , nor seekes after spirituall meanes , nor finds comfort in meditation , hearing and reading of Gods Word , often praying , and many eiaculations vnto God : but the afflicted in Conscience cured , takes delight in these things , and doth expresse much ioy herein , euen to the reioycing of the hearts of the pious , and religiously-minded .

Lastly , the melancholike humour is neuer so cured , but the parties of that complection will easily bee ouertaken therewith , either vpon no occasion , or vpon light crosses of the world , and discontentments , and so bee cast into a sudden dumpishnesse , without being able to render a sound reason thereof . But men of wounded conscience once cured , and their peace obtained with God , they are neuer sad but for some new sinne , or being in company with such as grieue them by sinning ; the worlds crosses may trouble them ; but finding inward peace , they are chearefull , or soone made chearefull by comfortable conference with religious people . The Melancholike humour and the wound of conscience doe very much differ one from the other , and require differing remedies , and differing Phisicians to cure the same .

CHAP. 48. Of the quiet good Conscience .

WE may see by that which hath before been deliuered in the 44. Chapter , that a good Conscience regenerated may bee yet sometimes troubled , which is as a disease for a time , till it be healed , and made a quiet Conscience . Which is the peaceable Conscience clearing , acquiting , and absoluing , like Saint Pauls , who knew 1. Cor. 44. nothing by himselfe . This is the Conscience of an Henoth walking with God ; of an Abraham , vpright in his walking before God ; and of a Zachary and Elizabeth , liuing blamelesse in all the Commandements of God .

Section 1. How come by .

THis peaceable Conscience is attained by hauing Iesus Christ , Melchizedech Heb. 7. 2. for our righteousnesse , and our King of Mat. 11. 28 peace , for he it is , that giueth his rest and peace . Secondly , by iustifying faith , Ioh. 14. 27 apprehending , and applying his righteousnesse , for so haue wee peace with Rom. 5. 1. God , which workes peace of Conscience . Thirdly , by assurance of pardon for sinne , through Iesus Christ : for what can then disquiet Conscience ? Dauids Conscience was quiet after hee had obtained pardon ; and where there is remission , Heb. 10. 2. 18. there is no more sacrifice for sinne , nor conscience of sinne to vexe and trouble the penitent . Fourthly , by being a liuely member , and subiect of the Kingdome of God , and of Christ : because there is ioy and peace Ro. 14. 17. in the holy Ghost . Fifthly , by God Spirit , the fruit whereof , among other , is peace . Sixthly , by the exercise Gal. 5. 22. of praier , & making our requests known vnto God , so shall the peace of God Phil. 4. 6. 7. keepe our minds and harts through Christ : and God will be fauourable to vs ; and the light of his countenance Iob 33. 26. will afford vs peace ; so as we may then say with Dauid , Returne to thy rest , Ps. 116. 4. 7 O my soule , when we perceiue that God hath heard our prayers . Seuenthly , by walking in the old way , Ie● . 6. 16. and good way ; for such shall find rest . Eighthly , by the worke of righteousnesse , which is peace , and the effect , quietnesse and assurance for euer , Esay 32. 17.

Section 2. Of the effects of it , and how to keepe it .

THe quiet Conscience is a continuall Feast ; it comforts vs in going to God , & it makes vs chearefull in holy duties , and in performing the duties of our Calling , and therein to 2. Cor. 1. 12 reioyce . Therefore must we take care to keepe it , which is by auoiding all sinne ( for that onely disquiets it ) and by seeking rest and comfort euer in Iesus Christ his righteousnesse ; we liuing in all holy obedience , to the adorning of our Christian profession .

Section 3. Of the difference of this good quiet Conscience , from the euill quiet Conscience .

IT shall not bee impertinent here to set downe how these two may be discerned one from the other , lest men deceiue themselues .

The euil quiet Conscience ariseth of ignorance and presumption of Gods mercy in Christ . It commeth through custom of sinning , by an impenitent hard hart ; often vpon worldly prosperity , earthly contentment in pleasures , profits , and preferments ; but chiefly for want of searching their waies ; for a man of an ill Conscience dares not make a diligent search into his soule touching his estate betweene God and him , because hee hath not an acquittance to shew for his discharge .

But the quiet good conscience ariseth vpon sound knowledge , from assurance of Gods fauour through Christ , the soule being a dorned with graces , and the life of the man vertuous ; it commeth through a thorow search of his wayes , and an acquittance obtained for a full discharge of all his debt vnto God . Other differences may bee collected out of the former Sections in this Chapter , and from the 23. Chapter , Section 3. and 4. where is handled the still and quiet ill Conscience .

Section 4. Whether this Conscience neuer stirreth .

HEre it may be demanded , Whether this so quiet a Conscience euer resteth quiet ?

Answ. It is quiet , but yet so , as it will not faile to performe it duty to him whose it is , when hee is either ready to fall , or hath slipped a little out of the way : but it doth it friendly , as I may say ; it flyeth not furiously into the face of the offender , as the ill quiet Conscience will ; but louingly with a quiet check seekes to preuent sin , or to recall one backe for sinne , and hauing obtained the effect of reproofe , it resteth , and is quiet ; yea , it comforteth , and encourageth to well-doing , which the other ill conscience cannot , nor doth not .

CHAP. 49. Of the vpright Conscience .

THe Conscience vpright is that which is set right vp , not declining this way or that way ; not carried to the right hand nor to the left , but is kept vpright .

1. From euery crooked rule that might leade it awry , which crooked rule is any other than Gods Word , betweene God and Conscience .

2. From euery crooked path , as the Psalmist speaketh ; Ps. 125. 5. now euery crooked path or way is euery vnwarrantable action and aberration from the right rule .

3. From any halting betweene two opinions in matter of Religion , as betweene the true and false God , betweene the true and the superstitious worship ; betweene Gods precepts and mans ordinances , and betweene Gods written Word , and feigned traditions .

4. From all by and sinister respects in obeying Gods will , and doing duties vnto men : or in auoiding sinne and euil .

This is the Conscience of vpright men , of such as haue honest intentions alwaies in their actions , the plaine hearted , and sincere minded .

Section 2. How gotten .

THis vpright Conscience is come by , First , by setting God before vs , as being euer in his sight and hee looking vpon vs : as Saint Paul did , who said , Act. 23. 1. & 24. 16. that hee had liued in all good Conscience before God , and he indeuoured to keepe it towards God and man . For it cannot be , but hee that walketh before God , hauing him before his eyes , must needes be vpright , they are commanded together vnto Gen. 17. 1. Abraham . Secondly , by hauing the word of God for warrant in all our courses for this will all o make vs vpright , if Gods lawes and statutes be before vs , for thus came Dauid 2. Sam. 22. 2● ▪ 24. to be vpright . Neither can this be separated from the former ; for he sets not God truly before him , that neglects his word , and casts that behind him .

Section 3. Of the effects .

SIngular are the effects which flow from this vpright Conscience .

1. It makes a man in his enterprizes euer to aske counsell of God , and to enquire at the word of the Lord : as Iehosophat did , when Ahab would haue him go into a warre with 1. King . 22. 5. him .

2. It will make him direct Pro. 21. 29. his steps according to it , and make a Dauid to wish Psa. 119. 5. that his waies were euer so guided .

3. It will cause a man to cast off all inward reseruations within himselfe , and to resigne himselfe to the rule of the word wholly : and to say , not my will , O Lord , but thy will bee done .

4. It will not allow in a man partiall obedience , neither to straine at Gnats , and to swallow Camels , nor straine at Camels , great and foule and infamous euils , and swallow Gnats , lesser sinnes : for the vpright Conscience makes a mans throat so narrow , as he cannot swallow a Camel without choaking , nor the least Gnat without coughing -

5. It will not permit at any hand a man to looke a squint , two waies at once , in his obedience to Gods will : that is , so to the pleasing of God , as withall to please man : So to obey Gods precepts , as yet the same may stand with his profit , and with his owne preferment , or credit and esteeme with men .

6. It will make man walke vprightly , not to turne this Ps● . 15. 2. Isai. 30. 21. 1. King . 22. 14. Iob. 33. 3. Psal. 15. 2. nor that way ; and also to speak vprightly , as Michaiah would and did , and as did Elihu , and all that go to heauen should doe .

7. This keeps a man from playing the dissembler , the hypocrite , the time-seruer : to haue two faces vnder one hood , & within him a heart and a heart ; to haue heart and tongue at o●●des , speech & affection vnt●●eable , outward gesture & inward thought , vnlike ; pretences & intention to differ it cannot possibly endure .

6. It can inable a man in distres to pleade his vprightnes , Iob. 10. 7. Isai. 38. 3. as did Iob and Hezekiah .

Therefore let vs labour to get and keepe this Conscience : for God requireth truth in the inward parts . And the want of this vpright Conscience is the cause of all fraud , cousenages , and villanies committed any where in all the world .

The meanes to get it , is consideration of Gods all-seeing eye , and the word for the rule and warrant in all our actions . Now the same that begets it keepes it , making a Paul to haue his conuersation in all simplicity and godly sincerity with cheerefulnesse .

CHAP. 50. Of the pure Conscience .

THis is the Conscience which euer accompanieth vprightnesse , for he Iob. 8. 6. that hath the one hath also the other ; he that is pure is vpright .

Of this pure Conscience the Apostle maketh mention , 1. Tim. 3. 9. 2. Tim. 1. 3. This is the conscience that cannot endure defilement .

Section 1. In whom it is , and how attained .

THis is the Conscience of such as be sanctified by Gods spirit ; for the 1. Pet. 1. 22. Spirit purifieth the soule ; And faith purgeth the Act. 15. 9. heart and conscience ; taking hold of Christ by Heb. 9. 14. whose bloud the Conscience is purged from dead workes . Moreouer it becommeth pure by the puritie of the mind ; the minds 2. Pet. 3. 1. of the regenerate are pure ; and therefore so is their Conscience : for vpon the defilement of the mind , the Conscience ( saith the Apostle ) Tit. 1. 15. is defiled . Lastly it is pure by the wisdome giuen Iam. 3. 17 of God , from aboue ; for it being pure , and the light of the Conscience , it must also be pure .

Section 2. Of the effects hereof .

THis sanctified , purged and pure Conscience worketh first , a detestation of all vncleanenesse : for it looketh to the rule with a pure mind , and the purity of wisdome from aboue , 2. Cor. 7. 1. Iam. 1. 27. which rule forbids all filthinesse of the flesh and spirit , all defilements and Isai. 30. 22. spots of the world ; and all Iude vers. 23. fleshly seruice & impurity in Religion . And therefore Conscience auoideth all such filth , and vncleanenesse whatsoeuer .

Secondly , it stirres vp a man to purity , as the Rule commands it , and religion tieth vnto it . Hence is it , Tit. 1. 15. Psal. 18. 26. Prou. 15. 26. that from this pure Conscience men regenerate are called Pure ; and because this puritie of it causeth them to flie all impurities in Religion and in conuersation ( which other of defiled minds : and Consciences make no matter of ) they are reproached with the ignominious name of Puritans , the name of old Hereticks , called Catharists and Nouatians , whose heresie these so nick-named are farre from .

Section 3. Of the signes of this pure Conscience .

NOw lest any bee deceiued by presuming of this pure Conscience , as if they had it which haue it not , the word of God giueth vs euidence hereof , to know where it is . First , it holdeth the mistery of 1. Tim. 3. 9 and. 1. 5. faith ; for this is kept in a pure conscience . Secondly , it is accompanied with a Heb. 9. 14. pure heart . Thirdly , hee 2. Tim. 1. 3. that hath it serues God purely , following the steps of holy forefathers . Fourthly and lastly , it is shewed by a pure life : for this must needs come from thence : because if the word be pure , the rule of it , Religion pure , the Gospel pure , the heart pure , the mind Heb. 13. 18. pure , Conscience pure , then must needs the life be Prou. 21. 8. pure , in liuing honestly , in working righteousnesse , Phil. 1. 10. and walking without giuing offence .

Section 4. How to keepe it pure .

WHen the Conscience becommeth pure , it is to be kept pure ; which is by auoiding that which may defile it , which is sinne ; for it is called filthinesse , and Christ telleth Iam. 1. 21. Mat. 15. 18. 19. vs , that it defileth the man . We must labour for Gods spirit , faith , purity of mind , and for the wisdome which is from aboue , which maketh Conscience pure , and will so keep it .

CHAP. 50. Of the iustifying Conscience .

THe last difference of the regenerate Conscience is the Conscience iustifying . This witnesseth our righteousnesse before God , euen that which the law requireth : and this it doth , not by the law but by the Gospell , in all those in whom it is the power of God to saluation , and are iustified by faith in Christ .

Section 1. How the Conscience comes to iustifie .

Q. HEre it may be asked how the Conscience by the Gospell doth so iustifie a man ?

Answ. First , The Gospell commandeth to beleeue in Christ Iesus . 1. Ioh. 3. 23. Secondly , it teacheth first to reiect righteousnesse of workes by the law in our owne persons : Rom. 3. 20. Phil. 3. 9. the Gospell is vtterly against this . Secondly , it teacheth , and reuealeth not an other righteousnes●● , but an other way to attaine it , which is not by works , but by faith in Christ ; for the Gospell Rom. 10. 30. 31. 32. and 3. 28. 2. Cor. 5. 21. Rom. 4. 23. 24. hath made known , that the righteousnesse of the law is in Christ , and that such as beleeue in him , haue it imputed to them , and so become they righteous before God . Thirdly , what the Gospell commandeth and teacheth , that it maketh Eph. 1. 13. good , through the effectualnesse of the Spirit ; and so bindeth Conscience to beleeue and obey the same . If any professing the Gospell feele not this binding power , it is for that they remaine ignorant of it , or that their knowledge is not sanctified to them , or for that it is not pressed home to the Conscience .

Section 2. In what the iustifying Conscience doth stand : and how it differs from a iustifying faith .

Q. HEre it may be demanded wherein is this iustification of Conscience ?

Answ. It stands in the witnessing of our faith in foure things . First , that we beleeue what Christ Iesus is in himself , as the Eunuch did , Act. 8. 37. Secondly , that we beleeue what he 1. Cor. 1. 30 was made for vs that beleeue in him , euen our wisdome , righteousnesse , sanctification , and redemption , Rom. 10. 4. 30. and 3. 26. the end of the law for righteousnesse to all that beleeue , and our iustifier ; Thirdly , that we doe beleeue to be iustified by him , and onely stand iust by his righteousnesse imputed Gal. 2. 16. without the workes of the Law . Fourthly , that we beleeue in thus beleeuing , that God for his Son Rom. 4. 3. 5. 23. 24. 2. Cor. 5. 21. Iesus Christs sake will , yea and doth account vs righteous before him . All these acts of faith it doth 1. Ioh. 5. 10 witnesse for vs vnto God : and this is the witnesse within vs .

Some may say , we haue often heard of a iustifying faith , but not so of a iustifying Conscience , and therfore desire to know the difference of them .

Answ. Iustifying faith is the instrumentall meanes by which we apply Christ to vs for our iustification : Iustifying Conscience is the witnessing of those forenamed acts of faith for vs vnto God . Faith is as one receiuing money and paying it to his credit our to acquit him of his debt , Conscience is a witnesse standing by , iustifying that payment by which he is freed from the debt .

Section 3. Of the comfort which ariseth from this iustification of Conscience .

SIngular is the consolation which a godly Christian reapeth by this Conscience so witnessing his faith in Iesus Christ , as before is shewed . For what benefit by Christ through faith is obteined in Gods mercie , in that this Conscience doth comfort vs ; Now the benefit is manifold , First , It comforteth against Rom. 8. 4. the terrour of the law , for in Christ wee fulfill it . Secondly , against the Rom. 5. 10. feare of Gods iustice ; for attonement is made , his wrath appeased , and he reconciled . Thirdly , against 2. Cor. 5. 18. all Satans accusings ; for Christ hath ouercome him for vs . Fourthly , against Ioh. 14. 30. falls of infirmitie and sinning after we be in Christ : for Christs bloud clenseth Heb. 2. 14. 1. Ioh. 1. 7. Mat. 1. from all sinnes ; He saues his people from their sins , and when they do sinne , he is their Aduocate with the 1. Ioh. 2. 1. Father , and their propitiatiation . Fifthly , against fainting vnder afflictions : for they are changed from punishments into chastisements , Heb. 12. 5. 6. and from the signe of Gods anger , into the witnesse of his loue : for as many as he loueth , hee chastiseth , and scourgeth . Sixthly , against all sad sorrow because of our great imperfections , our too much ignorance , our vnrighteousnesse , our defect in holinesse , and the remainders of sinne and corruption in vs . For Iesus Christ is our purity , wisdome , righteousnesse , sanctification , 1. Cor. 1. 30. and redemption . Seuenthly , against the feare of death : for he hath ouercome death , abolished 2. Tim. 1. 10. Ioh. 10. 28. it , and giuen life and immortality . Lastly , against the dread of damnation , Rom. 81. 33. 34. Hell , and destruction . For Christ hath freed and iustified vs , who can then condemne ? Conscience , by witnessing our faith in Christ , affordeth vs consolation against the feare and dread of all these things . We must therfore labour for it by the meanes whereby it is attained , of which before ; So must wee endeuour to keepe it when we haue it .

Section 4. How to keepe this iustifying Conscience .

TO keepe this comfortable conscience , there are two things to be obserued of vs ;

1. To take heed of such things as may ouerthrow it and make vs to lose it , and they chiefly are these three . First , to vphold a couenant of workes betweene God and vs his people professing the Gospell . Secondly , to maintain iustification by workes , and not by faith without the workes of the Law . Thirdly , to lose our faith . For he that loseth his faith , loseth his good Conscience : 1. Tim. 1. 19. And whosoeuer doe hold a couenant of workes , and righteousnesse thereby are in bondaged to the Law ; are fallen from grace propounded Gal. 5. 4. by the Gospell ; they cannot attaine to righteousnesse ; Rom. 9. 30. 31. 32. and 10. 2. Christ profiteth them nothing ; so remain they vnder the curse , from which by Christ onely they must be freed . Therefore such cannot Gal. 3. 13. and 5. 4. haue this iustifying Conscience , but by these means doe lose it , because it witnesseth it through faith of the Gospell , and not by the Law .

2. To keepe this Conscience , as we must take heed of that which may ouerthrow it , so must we be carefull to maintaine and nourish that which will preserue it , and that is , by strengthening of our faith , by holding to the Couenant of Grace ; by meditating vpon not onely the sufficiencie , but also vpon the efficacie of Christ his satisfaction , and merit of his obedience particularly for euery one of vs , beleeuing to be saued onely by him : by considering of Gods faithfulnesse and truth in his gracious promises made to vs in Christ ; and by the frequent vse of the Lords supper ; in which our faith may be greatly strengthened , First , by beholding God the Father giuing Christ his Sonne . Secondly , by considering how Christ offered himselfe . Thirdly , by both these to gather the infinite loue of both towards vs ; Fourthly , by assuring our selues , first , that we may apply Christ particularly : secondly , that Christ is receiued into vs , for I am in Ioh. 17. them , saith hee . Thirdly , That we can no more lose . Christ , then the elements which we haue receiued . Thus by the Sacrament may our faith bee strengthened , and so our iustifying Conscience preserued ; which witnesseth onely so , as wee haue faith to beleeue ; so as if faith faile , it faileth , if faith haue it work , then this Conscience hath it worke , and affordeth vs singular comfort betweene God and vs . And thus much now at the length concerning a good Conscience and all the differences thereof : the generall fruit and benefit of all followes .

CHAP. 52. Of the singular effect which ariseth from a good Conscience regenerate , quiet , vpright , pure , and iustifying .

WHen man hath attained to a good Conscience regenerat , and that it be quiet , pure , vpright , and witnessing our faith in the Lord Iesus , through the binding power of the Gospell , it worketh a holy and reuerent boldnesse , with confidence 1. Ioh. 3. 21. Eph. 3. 12. Heb. 4. 16. Ioh. 21. 17. 2. Tim. 4. 7. to haue accesse vnto God , to make vs , euen after fearefull falls ( being truly penitent ) to appeale to God concerning our loue to him ; to be assured of our saluation , to be comforted in great afflictions , being able to say , let him slay me , Ioh. 13. 15. 18. and 16. 19. yet will I trust in him ; I shall be iustified , for my record is in heauen , and witnesse 2. Cor. 5. 6. 8. on high ; and lastly to desire to be dissolued and to be with Christ . For through this good Conscience so quiet , pure , and vpright , Psa. 44. 8. our hearts are freed from feares , and we haue a holy glorying in the Lord , with giuing him thanks , and praise for our place Rom. 8. 33. 〈◊〉 . and attonement with God : concluding that nothing can separate vs from the loue of God which is in Christ Iesus . But here lest many bee deceiued , it shall not be amisse to shew a difference betweene this holy Confidence arising from Conscience , and fleshly presumption , of which in the Chapter following .

CHAP. 53. Of the difference betweene confidence from a good Conscience , and presumption from a deceitfull heart .

THere be two rocks on which man split their Soules ; the one is desperation which most feare , and fewest feele ; the other presumption , which almost none dread , and yet by it most are tumbled into Hel , before they be aware : not one of tenne thousands shall we heare of despairing , but tenne thousands to one of them presuming , as the whole World in the daies of Noah , a whole City , yea many Cities , while one Lot feared , and the rest by presumption perished .

Now holy Confidence with a good Conscience preserueth from both , from the one , and from the other ; so that a godly man shall neither despaire nor presume . Confidence is opposite to despaire , and therfore need I not set out their differences ; but confidence and presumption haue some semblances ; and therefore it is fit they should be well discerned one from the other .

Section 1. In whom they be , and their natures or properties .

THe one is in the regenerate , and is supernaturall , in one of a good Conscience , qualified with grace : The other in the vnregenerate ; and is naturall in one of an ill Conscience , and without grace . Presumption takes all for granted without examination ; and can giue no good reason of his state between God and him : but confidence from a good Conscience trusteth vpon sound triall , serious searching out of a mans standing , and is able to yeld sufficient reason of that Confidence : presumption giueth nature it swing , so doth not this holy confidence , but restrains it .

Section 3. Of their differing causes .

PResumption is from self conceit , & wrought by Satan , who suggesteth persuasion of mercy , though men liue neuer so wickedly without any care of religious duties . Confidence from a good Conscience is wrought by Gods spirit , and so holds fast vpon Gods mercy , not separated from a reuerent awe of God , and holy obedience . Presumption groweth vpon outward prosperity , worldly preferments , and carthly contentments : But confidence from a good Conscience groweth vpon inward peace with God , when the World frowneth , and affordeth nothing but discontentments . Presumption g●tteth strength from other mens sinnes , from such as sinne as they do , or doe worse in some euils but especially from the falls of the godly : But this holy confidence is therby somwhat shaken , and that through feare of falling . Presumption is ignorant , and is built vpon some erroneous conceits ; as that , God made all , so will he be mercifull and saue all , contrarie to Isai. 27. 11. that Christ died for all , and yet will at last day damne many ; that God requireth no more of man , then he is able to performe ; that many make more adoe to goe to heauen , then needeth ; that there needs not so much teaching and preaching , that all that can be said , is to loue God aboue all , and our Neighbour as our selues and such like false imaginations . But spirituall confidence is grounded vpon sound knowledge , and reiecteth these rotten props , and fals●ities , and knowes the way to Heauen to be straite , and few find it .

Section 4. Of their differing effects .

Presumption makes a man to think repentance an easie act , and therefore to deferre of his repentance from time to time til he can finde leasure to repent . So doth not this confidence : but iudgeth it hard ; and feares to put it off , labouring to shew forth repentance and the fruits thereof daily . Presumption makes a man to neglect the meanes of saluation , preaching of Gods word , holy meditation , feruent prayer . This holy confidence moueth vs to the vse of the meanes , and therein to delight and to exercise our selues therin . Presumption makes a man in the vse of the meanes , hearing , praying , receiuing the Sacrament , to do them as duties to be done : but without any care of the manner , effect , and fruit reaped thereby . But this heauenly confidence in holy exercises and duties makes a man to doe them as with the matter , so to haue regard to the maner , obseruing the effects and expressing the fruites afterwards . Presumption makes a man proud and willfull , 1. Pet. 2. 10 especially in prosperity ; but basely to be deiected and cast downe in aduersity . This confidence , from a good Conscience , works gracious humility , selfe deniall euen in prosperity , and is not without comfort and courage in aduersity . Presumption makes a Deut. 1. 43. Ier. 43. 2. 4. 7. man bold to sinne , as the Israelites did , proud Iohanan , and Amaziah the 2. Chr. 25. King ; though fore warned to the contrarie . This confidence restraineth from sinne , and makes a man to feare that he offend not , especially being fore warned . Presumption cannot encourage a man to goe to God , and there to lay open all his sinnes before him particularly , but onely to confesse in generall that he is a sinner . But this conscionable confidence affordeth a man comfort in so doing so as he dare do it with perswasion of mercy . Presumption will neuer hearten a man to suffer boldly for religion , but makes him to feare , faint , and to start backe in such a case . But this confidence from a good Conscience makes a man stout in Gods cause , and to reioyce in tribulation for righteousnesse sake . Lastly presumption carrieth a man to Hell ; but this confidence bringeth to Heauen . And thus farre touching the difference of these two .

CHAP. 54. Of the time , of Conscience continuance in it working .

NOw followeth the last point in this Treatise of Conscience to be handled , and that is concerning the time and continuance of it working ; of which there is a fourefold consideration , first , here , secondly , at death . Thirdly , at last day , and Fourthly , after the day of iudgement .

Section 1. Of Conscience working here .

THat it hath it operation in this life , while men remaine among men , and conuerse with men , the whole discourse in this booke sheweth ; mens experience can beare witnes of it ; and examples of men in Conscience tormented giue euidence hereof in all ages .

Section 2. Of the working at death .

WHen death the dreadfull messenger to the damned commeth , if those wofull ones doe but once bethinke themselues that they are going before God , that now they must away to their appointed place , death being the reward of sinne , Conscience cannot but then begin to work , as it hath done of some in a fearefull manner vpon sicknesse , Se Acts and Monuments . fol. 1913. and in their death-bed ; Yea , it hath grieuously afflicted sometime very godly men ; of both sorts instances may be giuen .

Section 3. Of the working of it at the last day .

WHen Christ shall come to iudgement , and when euery one shall appeare before his tribunall seate to render an account of all that which hath beene done in the body , whether good or euill , then the books shal be opened , euen the books of Reu. 20. their Consciences , in which haue been registred vp mens sins , the most secret , Rom. 2. 16. Eccles. 12. 14. 1. Cor. 4. 5. 1. Ioh. 4. 17. and hidden , the very Counsels of the heart : Then the wicked shall tremble , but the godly shall haue boldnesse : for it is the day of their full redemption , & their Conscience shall comfort them in beholding their Redeemer , their Sauiour .

Section 4. Of the durablenesse of it in Heauen .

COnscience good and vpright goeth with men into heauen ; for Gods will as a Rule still remaineth knowne to them : they haue also the vse of their vnderstanding in and concerning the rule , the will of God ; They act and do according to Gods wil , which cannot want application vpon the act correspondent to the rule , and therefore must there needs be Conscience , which being here in the godly imperfect , must needs be there in perfection vpon their complete and perfect obedience . Adam in his state of innocencie and perfection had Conscience ; the same is renewed in the elect Saints of God here ; at death it remaineth , and at the last day men shall find it in them : And may any imagine then , that it shall be wanting in heauen ? No verily : for here it is good mens chiefest comfort vnder God , and there also it shall be their consolation , and that vpon the same grounds as here though imperfect , but there in perfection : Now the grounds of comfort from Conscience in this life are these .

1. Our auoiding of sin , and mastery ouer corruptions : now , in Heauen wee shall in this respect haue Conscience to comfort vs ; for no vncleane thing shall come in there ; flesh and bloud cannot enter into that Kingdome ; no more sinning there , corruption hath put on incorruption ; and weake man and sinfull hath on him there fulnesse of sanctitie .

2. Our obedience here to Gods law makes conscience 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 H●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 .