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, [Page 17] 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 be­trayingMat. 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 [Page 18] 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 [Page 19] 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 [Page 20] 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, his2. 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, [Page 21] 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 Simi­lyA 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 [Page 23] 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 cleare­sighted 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, [Page 22] [...] [Page 23] [...] [Page 24] 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 [Page 25] 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 [Page 27] eye, hauing their minds vp­on two things at once; the Precept of God, but with­allIoh. 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 squint­eyed fellowes will neuer resigne themselues to the rule of the Word, nor euer [Page 28] 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 [Page 29] 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 [Page 30] 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, [Page 31] 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 [Page 32] 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.

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, [Page 34] 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 [Page 35] Apostle puts the Minde and the Conscience toge­ther, Tit. 1. 15.

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

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

Section 3. It knoweth with the helpe of Memorie.

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

Therefore to haue Con­science, [Page 37] 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 [Page 38] 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 [Page 39] 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 ofConscientia 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 [Page 41] 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 [Page 42] all these forenamed re­spects.

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, [Page 44] the perfectiō 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 [Page 45] 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 mā 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 [Page 46] 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 [Page 47] 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 [Page 46] [...] [Page 47] [...] [Page 48] 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 [Page 49] 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 [Page 50] 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 [Page 51] 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 [Page 52] 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.

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. [Page 58] Conscience will tell vs, whether our WisedomeIam. 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 [Page 59] 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. [Page 60] 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 [Page 61] 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 [Page 62] 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.

Section 1. Of things commanded.

COnscience directeth in duties commanded, and this it doth by instigati­on, vpon the Vnderstan­dings information, Isai. 30. 21. In which place the Knowledge informeth & saith, This is the way; then the Conscience stirreth and sets Man forward, say­ing, Walke in it. Thus did it with Pilate, who was infor­med that Christ was righ­teous, that he of enuy was deliuered to him; yea also he himselfe found nothing in Christ worthy of death; therfore his cōscience mo­ued him to do him iustice, [Page 76] 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 [Page 77] 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 roomeGen. 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, [Page 78] 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 [Page 79] 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 well­doing, 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 [Page 78] [...] [Page 79] [...] [Page 80] 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 [Page 81] 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 [Page 82] 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 [Page 83] of, and few regard to take notice of, and to fol­low as they ought.

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 [Page 88] 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 [Page 89] 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, [Page 90] 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 [Page 91] 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 [Page 92] 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 [Page 93] 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, [Page 95] 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 [Page 96] 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 [Page 97] 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.

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 [Page 119] 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 [Page 120] 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, andPro. 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 [Page 122] 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.

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, [Page 128] 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 ofDeut. 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 [Page 130] 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 [Page 131] 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, [Page 132] 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 [Page 133] 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 [Page 134] 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 [Page 135] 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 [Page 136] 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.

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 norEsay 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. [Page 142] These can see no moreEphes. 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 [Page 143] 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, andMat. 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 ouerRom. 1. 22. to vile affections, idolatry, and filthy vncleanenesse of body. To be disobedientTit. 1. 16. and to euery good worke voide of iudgement and re­probate [Page 144] 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 eye­sight; 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 [Page 145] either by meere imagina­tion, or by hearsay, as he is told of others, or by cu­stome, through often go­ing, or by feeling; so is it with him that hath a blind conscience. His seruice to God is imaginary, or by tradition, or by custome, but not by direction of Cōscience seeing the rule, or from his feeling of Gods common fauours and outward blessings; which failing, they are at their wits end, and make an end of their deuotions. Fourthly, he needeth a lea­der, and is guided by him, but cannot iudge well of him: So the blind consci­ence is led by his minister, or by others, but cannot iudge aright of them. Fift­ly, [Page 146] 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 con­scienceRēu. 3. 18. (for both euer goe together) is that which

Christ prescribeth to an­nointPsal. 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.

Section 1. What makes this sleepy Consci­ence.

THis sleepy Conscience commeth, first, from a [Page 150] 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 [Page 151] 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 [Page 150] [...] [Page 151] [...] [Page 152] vpon others, not on­ly sinnes committed, but seuerely for duties omit­ted. Thirdly, to pray for a quickned spirit, and the spi­ritIoh. 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 [Page 153] 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.

Section 1. Whose Conscience this is.

THis is the Conscience of such as perswadeIer. 6. 13. themselues of peace, cry­ingPsa. 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 andLuk. 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, andLuk. 12. 45. [Page 156] 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 ofEsay 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 [Page 157] 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 [Page 158] 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 [Page 159] 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 [Page 160] 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 [Page 161] 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.

Section 1. In whom it is.

THis was the Conscience of Adam and Eue pre­sently vpon their fall; This is the Conscience of theRom. 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 [Page 182] 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 thereofRom. 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, [Page 184] Gen. 45. 3. Lastly it works feare of death, and maketh the vnprepared to say, as the Israelits, and to cry out, we dy, we all pe­rish. Num. 17. 12.

Section 4. Of the Remedies.

TO stay this accusation of Conscience, and to be freed frō the paine of it, is, First, To remoue the guilt of sinne, and to bee clensed ther—from, and this is attai­ned by the bloud of Iesus Christ, who clenseth vs from all sinne, 1. Ioh. 1. 7. by the Fathers forgiuing, this also clenseth vs from all iniquity. 1. Ioh. 1. 9. and by [Page 185] 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.

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, [Page 187] 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 [Page 189] 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 badAct. 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 [Page 190] and meanes of sauing knowledge. Thus Ahaz Conscience seemed to trouble him, as fearing to tempt God, when he wasIsai. 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 [Page 191] 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 Is­ralitesDeut. 12. 8. did: Hereupon it is, that men take euill for good, good for euill, light for darkenesse, darkenesse for light, vice for vertue, [Page 192] and vertue for vice: for ig­noranceMat. 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 stick­ingMat. 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 [Page 193] 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 ob­stinateIoh. 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 [Page 195] 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 [Page 196] 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 [Page 197] 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 [Page 198] 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.

Section 1. In whom it is.

THis is the Conscience of such as be awed by Spirits and Diuels, byIer. 10. 2. signes in the Heauens, as the heathen be; of all idola­ters, foolish ceremonious will-worshippers, as were the Athenians, and nowAct. 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, [Page 200] 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 [Page 201] 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 externallLuk. 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 [Page 202] 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. [Page 203] 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 [Page 205] by Christs blood, from these yoakes of bondage, 1. Pet. 1. 18. and that wee must stand fast in this liber­tie, Gal. 5. 1. Fourthly, we are to be resolued in this point that all will worship, though neuer so wisely contriued by man, and though it carry neuer so faire a shew, is condemned of God, as the forenamed scriptures doe shew. Last­ly, we must be well assured that where God giueth no law himselfe, there is no transgression, Rom. 4. 15. and 5. 13. and so no bond to tye Conscience.

Section 5. Of the second thing about which the superstitions Con­science is exercised.

THe other thing about which the Conscience of the superstitious is trou­bled, is about some works of Gods prouidence, which men, though falsly, take to be Gods forwarnings, and forbiddings, and as signes and tokens frō him of some good or of some ill to be­fall them, as a hare to crosse in a morning, to stumble in going out, salt falling, bur­ning of the right or left cheek or eare, finding of siluer, gold, or old iron, sud­den bleeding at the nose, [Page 207] 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 [Page 208] 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 [Page 209] thereto, nor any conscience to be made thereof. First, because the opinion in these things is Heathenish, and from pagans, which Christians are therefore toIer. 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, thats 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, [Page 210] 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.

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 swal­lowingMat. 23. 24 Eccl. 7. 16. Camels: Of such as will be ouer righteous, iust ouermuch; straining [Page 212] 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 [Page 214] 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 [Page 215] 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, andChap. 13. withall to vnderstand how to apply them aptly. Fourthly, to auoid need­lesse questions about things indifferent. Fifthly, To hold this firme, that [Page 218] what God neither com­mands nor forbids, thats 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.

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 [Page 221] 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, [Page 222] 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 [Page 223] 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.

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 [Page 226] 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 bles­sedAct 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 [Page 228] 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, hereupō this des­perate Conscience makes men weary of their liues, and at length causeth them to lay violent hands vpon themselues, especially whē 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 [Page 229] 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 [Page 230] 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 [Page 231] 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. [Page 232] 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.

Section 1. Of those out of the Church.

THere are many out of the Church, which haue [Page 241] 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, [Page 242] 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 [Page 243] 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 [Page 244] 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 [Page 245] learned out of the Booke of God. Secondly, because this kind of Conscience will excuse a man in some acts of moralitie, which isRom. 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 [Page 246] 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 [Page 247] 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, [Page 249] 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 [Page 250] 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 [Page 251] 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 [Page 252] 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 [Page 253] 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, [Page 254] 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 [Page 255] 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.

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: [Page 257] for the moralist hath not his mind renewed, as the regenerat man hath, who knoweth what that good, acceptable, and perfect will ofRom. 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, [Page 258] 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. [Page 259] 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 [Page 260] 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 [Page 261] 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 [Page 263] 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. [Page 262] [...] [Page 263] [...] [Page 264] 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.

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 [Page 266] 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 [Page 267] 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 [Page 269] 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. [Page 270] 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 [Page 271] 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. [Page 272] 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 [Page 273] 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 vertueIoh. 15. 4. 5 Gal. 2. 20. Psal. 40. 8. from Christ, in obedience to him, willingly, without [Page 274] 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 [Page 275] 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 [Page 276] 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, [Page 276] [...] [Page 277] [...] [Page 278] 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 [Page 279] 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 [Page 280] 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 [Page 281] 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 apprehēdeth 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 [Page 282] omission of euangelical du­ties or euils against the gos­pell cōmitted, 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 [Page 283] 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 [Page 284] 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 [Page 285] 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 [Page 286] 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. [Page 287] And that, if he doe feare­fully fall, yet he loueth the Lord; as the regenerate Conscience in Peter willIoh. 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 it2. Sam. 12. 24. did in Dauid, and also in [Page 288] 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.

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 [Page 291] beene committed. Thirdly, it makes a man fearefull to offend, and therefore moues him to a­uoid the very appearance1. 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 ofDan. 1. 6. the Kings meat, to pray three times a day, when it indangered his life. This [Page 292] made Dauid, that he would2. Sam. 23. 16. not drink of the water of the wel of Bethlehem: this made the sons of Ionadab toIer. 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 dissem­ble2. 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 make1. 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 [Page 293] 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 himLuk. 1. liue like a Zachary and an Elizabeth, and as Paul ex­horteth, blamelesly, andPhil. 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 [Page 294] 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, [Page 296] 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, law­full1. Cor. 10. 23. and conuenient: which [Page 297] 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 [Page 298] 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 [Page 299] 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 [Page 300] 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 [Page 301] troublesome, and ouer-cen­sorious.

5. They differ in the end: a tender conscience aimeth at the pleasing of God, Rom. 14. 6. and quiet liuingHeb. 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 theHeb. 5. 14. vnderstanding exercised to discerne both good and euill, and to approue by knowledge the things thatPhil. 1. 9. 10. are different. Thirdly, cleaue close to resolued cases, and be not carried a­way with euery winde ofEph. 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 [Page 302] [...] [Page 303] [...] [Page 304] 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.

Section 1. Of the Causes.

THis wound of Consci­ence ariseth of sinne a­gainst Conscience, 1. Cor. 8. 12. such was Dauids great2. Sam. 12. Psal. 51. sinnes of adultery and mur­ther: or for breach of some vow solemnely made, which God will require, [Page 306] 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 [Page 307] 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 [Page 308] 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 inAct. 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 of2. 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, [Page 309] 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, a­boundantExo. 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 theirPsal. 35. 3. soule, I am thy saluation.

[Page 311]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 [Page 312] 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 care2 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 [Page 314] himselfe as almost a forsa­kenPsal. 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 beleeueMark. 9. help my vnbeliefe, & found acceptance with Christ; they should say with Da­uid, why art thou disquie­ted, O my soule, trust inPsal. 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 [Page 315] 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 toPs. 33. 1. be thankfull; Secondly, that they sinne in belying themselues. Thirdly, that they take parte with Satan against their owne soules: [Page 316] 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 thusSee 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 thē 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 [Page 317] owne peace and deliue­rance, of which, and how to answer them, see the fore­named booke, and the firstFol. 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, [Page 3 8] 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 wasPsal. 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 [Page 319] weakeneth the bodie: yea Dauid telleth vs, that hisPs. 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 asPsal. 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 sa­kenPsal. 22. 1. mee!

These & other such like bee the lamentable effects [Page 320] 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 [Page 321] blasphemous suggestions vpon himselfe, when hee would make them thine: thus resisting he will flieIames 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 [Page 322] 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 [Page 323] of Conscience, and in perplexity of spirit: forCant. 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 [Page 324] 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. [Page 325] 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 thyPsal. 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 prayedPs. 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 [Page 327] 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 [Page 328] 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 [Page 329] Spirit, because God hath promised him, Luk. 11. 13.

The outward, is Gods2. 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 SchooleEsay 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 o­thers2. Cot. 1. 4. with those comforts wherewith he himselfe hath been comforted. Such [Page 330] 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 which2. Cor. 3. 8. 9 Eph. 1. 13. faith is wrought, and wee made to trust in the Lord [Page 331] 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 vn­derRom. 6. 14 the Law, but vnder Grace; we are in the coue­nant of Grace.

[Page 332]2. That this couenant is confirmed to euery true Christian by an oath, andHeb. 6. 18. sealed by the pretiousHeb. 9. 12. blood of Iesus Christ.

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

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

5. That now wee may boldly goe to him, beleeue1. Ioh. 3. 23 in him, not thinke it pre­sumption to take hold of [Page 333] him, for wee are comman­ded to beleeue in him, in whom God is euer wellMat. 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 ofEzech. 33. 11. a sinner, but rather that hee should liue. If wee confesse1. 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 & pooreEsay 66. 2. & 57. 15. in spirit, the contrite heart, and one that trembles at [Page 334] his word will hee dwellPs. 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 [Page 335] 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, [Page 336] 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 [Page 337] 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.

Section 1. How come by.

THis peaceable Con­science is attained by hauing Iesus Christ, Mel­chizedech Heb. 7. 2. for our righteous­nesse, and our King ofMat. 11. 28 peace, for he it is, that gi­ueth his rest and peace. Se­condly, by iustifying faith,Ioh. 14. 27 apprehending, and apply­ing [Page 352] his righteousnesse, for so haue wee peace withRom. 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 peaceRo. 14. 17. in the holy Ghost. Fifthly, by God Spirit, the fruit whereof, among other, is peace. Sixthly, by the exer­ciseGal. 5. 22. of praier, & making our [Page 353] requests known vnto God, so shall the peace of GodPhil. 4. 6. 7. keepe our minds and harts through Christ: and God will be fauourable to vs; and the light of his counte­nanceIob 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 to2. 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 Cōscience 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 [Page 356] 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. [Page 357] 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 [Page 358] 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.

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 [Page 361] 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 vntoGen. 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 with1. King. 22. 5. him.

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

3. It will cause a man to cast off all inward reser­uations within himselfe, [Page 363] 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 [Page 364] 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 thisPs [...]. 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 [Page 365] & 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 all­seeing 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 [Page 366] with cheerefulnesse.

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

THis is the Conscience of such as be sanctified by Gods spirit; for the1. Pet. 1. 22. Spirit purifieth the soule; And faith purgeth theAct. 15. 9. heart and conscience; ta­king hold of Christ byHeb. 9. 14. whose bloud the Consci­ence is purged from dead workes. Moreouer it be­commeth pure by the pu­ritie of the mind; the minds2. 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 [Page 368] pure by the wisdome giuenIam. 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 andIsai. 30. 22. spots of the world; and allIude vers. 23. fleshly seruice & impurity in Religion. And therefore [Page 369] 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 of1. Tim. 3. 9 and. 1. 5. faith; for this is kept in a pure conscience. Second­ly, it is accompanied with aHeb. 9. 14. pure heart. Thirdly, hee2. 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 [Page 371] thence: because if the word be pure, the rule of it, Reli­gion pure, the Gospel pure, the heart pure, the mindHeb. 13. 18. pure, Conscience pure, then must needs the life beProu. 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 tellethIam. 1. 21. Mat. 15. 18. 19. vs, that it defileth the man. [Page 372] 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.

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 [Page 374] in Christ; for the GospellRom. 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 ma­kethEph. 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 he1. 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 [Page 376] beleeue, and our iustifier; Thirdly, that we doe be­leeue to be iustified by him, and onely stand iust by his righteousnesse im­putedGal. 2. 16. without the workes of the Law. Fourthly, that we beleeue in thus belee­uing, that God for his SonRom. 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 doth1. 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 [Page 377] 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 [Page 378] 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 a­gainstRom. 8. 4. the terrour of the law, for in Christ wee ful­fill it. Secondly, against theRom. 5. 10. feare of Gods iustice; for attonement is made, his wrath appeased, and he re­conciled. Thirdly, against2. Cor. 5. 18. all Satans accusings; for Christ hath ouercome him for vs. Fourthly, againstIoh. 14. 30. falls of infirmitie and sin­ning after we be in Christ: for Christs bloud clensethHeb. 2. 14. 1. Ioh. 1. 7. Mat. 1. from all sinnes; He saues his people from their sins, [Page 379] and when they do sinne, he is their Aduocate with the1. 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 [Page 380] feare of death: for he hath ouercome death, abolished2. 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 [Page 382] 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 pro­poundedGal. 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 cannotGal. 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 [Page 383] 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 [Page 384] 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 inIoh. 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 [Page 385] 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.

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; [Page 382] 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 [Page 383] 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 [Page 382] [...] [Page 383] [...] [Page 392] 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 [Page 393] 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 [Page 392] [...] [Page 393] [...] [Page 386] 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 [Page 387] 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 aDeut. 1. 43. Ier. 43. 2. 4. 7. man bold to sinne, as the Israelites did, proud Ioha­nan, and Amaziah the2. 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 [Page 396] 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 [Page 397] of these two.

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 death­bed; 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 shalbe ope­ned, euen the books ofReu. 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, [Page 401] & 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 [Page 394] 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 [Page 395] 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 cōscience 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 [Page 404] 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 [Page 405] 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 dothRom. 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, [Page 398] 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 [Page 399] 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 [Page 408] 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 re­memberIob. 13. 26. the sinnes of his youth. For hereby they know that God keepes in remembrance all their sins, and hath them set beforeHos. 7. 2. [Page 401] his face, and therefore hisH [...]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 Hell­worme 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 [Page 402] 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 Hell­worme 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 [Page 403] 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 theirMat. 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 [Page 404] 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 theReuel. 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 [Page 405] 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 impati­encyIob 16. 9. and rage; for they are mad, first, against them­selues for being the cause of their owne confusion and damnation, as the Hell­worme 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 [Page 406] 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 heeIob 3. was borne, and blessed Ie­remy to breake into curses;. 20. 14. as the wicked people will [Page 407] 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 withPsa. 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 theyReuel. 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 [Page 408] 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.