COnscience is a part of the vn­derstanding in all reasonable creatures, determining of their particular actions either with them or against them.

I say conscience is a part of the vnderstanding, and I shew it thus. God in framing of the soule placed in it two principall faculties, Vnderstanding and Will. Vnderstan­ding is that facultie in the soale whereby we vse reason: and it is the more principall part seruing to rule and order the whole man, and therefore it is placed in the soule to be as the wagginer in the waggin. The Will is an other facultie, whereby we doe will or nill any thing, that is, choose or refuse it. With the will is ioyned sun­drie affections, as ioy, sorrow, loue, ha [...]ed, &c. [Page 2] whereby we imbrace or eschew that which is good or euill. Now, conscience is not placed in the affections nor will, but in the vnderstanding, because the actions thereof stand in the vse of reason. Vnderstanding againe hath two parts. The first is that which stands in the view and contemplation of truth and falshood, and goes no further. The second is that which stands in the view and consideration of euery particular action, to search whether it be good or badde. The first is called the Theorical, the second the practical vnderstanding. And vnder this latter is conscience to be comprehended: because his propertie is to iudge of the goodnes or badnes of things or actions done.

Againe I say that conscience is a Vnderst [...] ­ding hath [...]o part [...] properly but by ana­logie in re­spect of di­vers obiects & actions. part of the minde or vnderstanding, to shewe that consci­ence is not a bare knowledge or iudgement of the vnderstanding (as Th [...] A­q [...]i [...] p [...]. 1. q. [...]9. [...]. 13. Dominic. [...] on this place. [...], &c. men commonly write) but a naturall power, facultie, or created qualitie from whence knowledge and iudgement pro­ceede as effects. This the Scriptures confirme in that they ascribe sundrie workes and actions to conscience, as accusing, excusing, comforting, terrifying. Which actions could not thence proceede, if conscience were no more but an action or act of the minde. Indeede I graunt, it may be taken for a certen actuall knowledge, [Page 3] which is the effect thereof: but to speake pro­perly, this knowledge must proceede of a pow­er in the soule, the propertie whereof is to take the principles and conclusions of the minde and applie thē, & by applying either to accuse or ex­cuse. This is the ground of all, and this I take to be conscience. If it be obtected that conscience cannot be a naturall power, because it may be lost: I answer if conscience be lost, it is onely in respect of the vse thereof, as reason is lost in the drunken man, and not otherwise.

I adde, that the proper subiects of conscience are reasonable creatures; that is, men and angels. Hereby conscience is excluded first of all from [...] beasts for though they haue life & sense, & in many things some shadows of reason, yet be­cause they want true reason, they want consci­ence also. Secondly from God the creator, who beeing righteousnes it selfe, needeth not consci­ence to order & gouerne his actions. And wher­as Peter saith, 1. Pet. 2. 19. that men must indure griese wrongfully for conscience of God, his mea­ning is not to shewe that God hath conscience, but that men are to suffer many wrōgs because their cōsciences do bind thē, in so doing to obay Gods wil, which conscience directly respecteth.

And I say that conscience is in all reasonable creatures, that none might imagine that some [Page 4] men by nature haue conscience in them, some none at all. For as many men as them are, so many consciences there be: and euery particu­lar man hath his owne particular conscience.

The proper ende of conscience is, to deter­mine of things done. And by this one thing, con­science is distinguished from all other gifts of the min [...] as intelligence opinion, science faith, prudence. Intelligence simply conce [...] thing [...] opinion [...] [...] [...] ▪ to be or not to be: science iudgeth it to be cer­ten and sure: faith is a perswasion, whereby we beleeue things that are not: [...] discer­neth what is meete to be done, what to be left vndone; but conscience goes further yet then all these: for it determines or giues sentence of things done, by saying vnto vs, This was done, this was not done: this may be done, this may not be done this was weldone, this was ill done.

The things that conscience determines of, are a mans owne actions: his owne actions, I say. To be certen what an other man hath saide or done, is commonly called knowledge: but for a man to be certen what he himselfe hath done or saide, that is conscience. Againe consci­ence meddles not with generals, onely it deales in particular actions: and that, not in some fewe, but in all.

The manner of consciences determination, [Page 5] is to set downe his iudgement either with the creature or against it: I adde this clause, because conscience is of a diuine nature, and is a thing placed by God in the middest betweene him and man, as an arbitratour to giue sentence and to pronounce either with man or against man vnto God. For otherwhiles, it consents and speakes with God against the man in whome it is placed: other whiles againe it consents with him and speakes for him before the Lord. And hence comes one reason of the name of consci­ence. Scire, to know, is of one man alone by himselfe: and conscire is, when two at the least know some one secret thing; either of them knowing it togither with the other. Therefore the name [...], or Conscientia conscience, is that thing that combines two togither, and makes them partners in the knowledge of one and the same secret. Now man and man, o [...] man and Angel can not be combined; because they can not know the secret of any man vnlesse it be reucaled to them: it remaines therefore that this combination is onely betweene man and God. God knowes perfectly all the doings of man, though they be neuer so hid and concealed: and man by a gift giuē him of God, knows togither with God, the same things of himselfe: and this gift is named Conscience.

THe proper actions or duties of conscience are twofold, to giue [...] 1. of the testimonie of consci­ence. testimonie or to giue iudgement. Rom. 2. 15.

Conscience giues testimonie by determining that a thing was done or it was not done, Rom. 2. 15. Their conscience also bea­ring witnes. 2 Cor. 1. 12. Our reioycing is the te­stimonie of our conscience, that in, &c.

Here we must consider three things: I. of what things conscience beares witnes: II. in what manner: III. how long.

For the first, conscience beares witnesse of our thoughts, of our affections, of our outward actions.

That it beares witnes of our secret thoughts, it appeares by the solemne protestation which at some time men vse In my conscience I never thought it: whereby they signifie that they think something, or they thinke it not, and that their consciences can tell what they thinke. Neither must this seeme strange. For there must be two actions of the vnderstanding, the one is simple, [Page 7] which barely conceiueth or thinketh this or that: the other is a reflecting or doubling of the former, whereby a man conceiues and thinkes with himselfe what he thinks. And this action properly pertaines to the conscience. The minde thinks a thought, now conscience goes beyond the minde, and knowes what the minde thinks; so as if a man would go about to hide his sinne­full thoughts from God, his conscience as an o­ther person within him, shall discouer all. By meanes of this second action conscience may beare witnes euen of thoughts, and from hence also it seemes to borrow his name, because con­science Consci [...] [...] sci [...] [...] [...] sci [...]. is a science or knowledge ioyned with an other knowledge; for by it I conceiue and know what I know.

Againe, conscience beares witnes what the wills and affections of men be in euery matter, Rom. 9. 1. I say the truth in Christ, I lie nos, my conscience bearing me witnes in the holy Ghost, that I haue great [...]ea [...]ines and continuall sorrow in my heart: for I could wish my selfe to be sepa­rate from Christ for my brethren.

Lastly it witnesseth what be mens actions. Eccles. 7. 24. Oftentimes also thine heart know­eth, [that is, consciēce witnesseth] that thou like­wise hast cursed others.

The manner that conscience vseth in giuing [Page 8] testimonie standes in two things. First it ob­serues and takes notice of all things that we doe: secondly, it doth inwardly and secretly within the heart, tell vs of them all. In this respect it may fitly be compared to a notarie, or a register that hath alwaies the penne in his hand, to note and record whatsoeuer is saide or done: who also because he keepes the rolles and records of the court, can tell what hath bin said and done many hundred yeares past.

Touching the third point. How long consci­ence beares witnes, it doth it continually; not for a minut, or a day, or a moneth, or a yeare, but for euer: when a man dies, conscience dieth not; when the bodie is rotting in the graue, consci­ence liueth and is safe and sound: and when we shall rise againe, conscience shall come with vs to the barre of Gods iudgement, either to accuse or excuse vs before God, Rom. 2. 15. 16. Their conscience bearing witnes at the day when God shall iudge the secrets of men by Iesus Christ.

By this first dutie of conscience, we are to learne three things. The first, that there is a God: and we may be lead to the sight of this euen by very reason. For conscience beares witnesse. Of what? Of thy particular doings. But against whome or with whome doth it giue testimo­nie? thou maist feele in thy heart that it doth it [Page 9] either with thee or against thee. And to whom is it a witnesse? To men or Angels? that can not be, for they can not heare the voice of consci­ence, they can not receiue consciences testimo­ny, nay they can not see what is in the heart of man. It remaines therefore that there is a spiri­tuall substance, most wise, most holy, most mighty, that sees a I things to whom conscience beares record; and that is God himselfe. Let A­theists barke against this as long as they will: they haue that in them which will convince them of the truth of the godhead will they nill they, either in life or death.

Secondly we learne, that God doth watch o­uer all men by a speciall prouidence. The master of a prison is knowen by this to haue care ouer his prisoners, if hee send keepers with them to watch them and to bring them home againe in time convenient: and so Gods care to man is manifest in this, that when he created man and placed him in the worlde, he gaue him consci­ence to be his keeper to follow him alwaies at the heeles & to dogge him (as we say) & to pry into his actions & to beare witnesse of them all.

Thirdly hence we may obserue Gods good­nesse and loue to man. If he do any thing amisse, he sets his conscience first of all to tell him of it sec [...]edy: if then he amende, God forgives it: if [Page 10] not, then afterward conscience must openly ac­cuse him for it at the barre of Gods iudgement before all the saints and angels in heauen.

The second worke of conscience is to giue iudgement of things done.

To giue iudgemēt is to determine, that a thing [...] [...]. Of con­sciences [...]dgement. is well done or ill done. Herein conscience is like to a Iudge that holdeth an assize and takes no­tice of inditements, and causeth the most notori­ous malefactour that is to hold up his hand at the barre of his iudgement. Nay it is (as it were) a little god sitting in the middle of mens hearts arraigning them in this life as they shall be ar­raigned for their offences at the tribunall seate of the euerliuing god in the day of iudgement. Wherfore the temporary iudgement that is giuen by the conscience is nothing els but a be­ginning or a fore- [...]unner of the last iudgement.

Hence we are admonished to take special heed that nothing past lie heavy upon vs, & that we charge not our cōsciences in time to come with any matter. For if our conscience accuse us, god will much more condemne vs, saith S. Iohn. 1. Io [...]. 3. 18. because he seeth all our actions more clearely and iudgeth them more seuerely then conscience can. It shall be good therfore for all men to labour that they may say with Paul, 2. Cor. 4. I knovv nothing by my selfe, that they [Page 11] [...]ay stand before God without blame for euer.

H [...]st we must consider two things: first, the c [...]se that makes conscience giue iudgement: secondly, the manner how.

The c [...]use is the Binder of the conscience. The § 3. Of the binding oe the consci­ence. Binder is that thing whatsoeuer which hath power & authority ouer conscience to order it.

To bind, is to vrge, cause, and constraine it in euery action either to accuse for sinne, or to ex­cuse for well doing: or to say, this may be done or it may not be done.

Conscience is said to be bound as it is conside­red a part by it selfe from the binding power of gods cōmandement. For then it hath liberty & is not bound either to accuse or excuse, but is apt to do either of them indifferently but when the binding power is set once ouer the cōsciēce, thē in euery actiō it must needs either accuse or excuse: euē as a man in a city or town hauing his liberty, may go vp & down or not go, where & when he will: but if his body be attached by the magistrate & imprisoned, thē his former liber­ty is restrained, & he can go up and downe but within the prison or some other allowed place.

The binder of conscience is either proper or improper. Proper is that thing which hath absolute and soueraigne power in it selfe to bind the conscience. And that is the worde of God writtē in the books of the old & new Testamē [...]. [Page 12] Reason. I. He which is the Lord of [...] by his word and lawes bindes con [...]: but God is the only Lorde of conscience▪ bec [...]se he once created it, and he alone gouer [...] [...] none but he knowes it. Therfore his word and lawes only bind conscience properly. II. [...] which hath power to s [...]e or destroy the [...] for the keeping or breaking of his lawes, [...]ath absolute power to bind the soul and cons [...]ence by the same lawes: but the first is true of God a­lone, Iam. 3. 12. There is [...] lawgiver which is able to save and destroy. Isa [...]. 33. 22. The Lorde is our Iudge, the Lord is our lavvginer, the Lorde is our King, and he will save vs. Therefore the worde of God alone by an absolute and soue­raigne power binds conscience. Because this point is cleare of it selfe, further proofe is need­lesse.

Hēce we are taught sundry points of instructi­on. I. Such as are ignorāt amōg us must labor to get knowledge of gods worde, because it binds cōscience. Neither wil the plea of ignorā [...]e serue for excuse: because whether we know gods laws or know them not, they stil bind us. And we are bound not only to do them, but whē we know them not, we are further bound not to be igno­rant of them, but to seeke to know them. If we had no more sinnes our ignorance were suffici­ent [Page 13] to condemne vs. II. Gods word is to be o­beyed though we should offend all men, yea loose all mens fauour, and suffer the greatest do­mage that may be, euen the losse of our liues. And the reason is at hand▪ because gods worde hath this prerogatiue to bridle, bind, & restraine the conscience. III. Whatsoeuer we enter­ [...]se or take in hand, we must first search whe­ther God giue vs liberty in conscience and war­ra [...] to do it. For if we do otherwise, conscience [...] bo [...]nd▪ presently to charge vs of sinne before god. Lastly we do here see how dangerous the case is of all time-seruers that will liue as they list and be of no certen religion till differences and dissentions therein be ended, and they haue the determination of a generall counsell: for whe­ther these things come to passe or no, certen i [...] is that they are bound in conscience to receiue and beleeue the ancient, Propheticall, and Apo­stolicall doctrine touching the true worship of god and the way to [...] euerlasting, which is the true religion. The same is to be said of all drowsie protestants and lukewarme-gospellers that use religion not with that care and consci­ence they ought, but only then and so far forth as it serues for their turnes, commonly negle­cting or despising the assemblies where the word is preached: and seldome frequenting the [Page 14] Lords table vnles it be at Easter. Like silly wret­ches they neither see nor feele the constraining power that gods word hath in their cōsciences.

Gods word is either Law or Gospel. The law is a part of Gods word of things to be done o [...] to be left vndone. And it is threefold [...] morall, iu­diciall, ceremoniall.

Morall law concernes duties of loue partly to God & partly towards our neighbour [...]t is con­tained § 4. Of the morall law binding. in the decalogue or 10. commandements: & it is the very law of nature written in all men [...] heart [...] (for substance though not for the m [...]ner of propounding of it) in the creation of man: & therfore it binds the consciences of all men at all times, euen of blind and ignorant persons that neither knowe the most of it nor care to know it. Yet here must be remembred 3. exceptions or cautions. I. When two commandements of the morall law are opposite in respect of v [...]so as we can not do them both at the same time: then the lesser commandement giues place to the greater & doth not bind for that instant. Exam­ple. I. God commands one thing, & the magi­strate commaunds the flat contrary: in this case which of these two commandements must be obeyed, Honour God, or, [...]. C [...]. Honour the Magi­strate? the answer is, that the latter must giue place to the former, & the former must only be [Page 15] obeyed. Act. 4. 19. Whether it be right in the sight of God to obey you rather the [...] God judge ye. II. The 4. commandement prescribes rest on the Sabbath day▪ now it [...] out that at the same time a whole tow [...] [...] set on fire, and the sixt commandement requires our help in sauing our neighbours life & goods. Now of these two cō ­mandements which must be obeyed? for both can not. The answer is, that the fourth comman­dement at this time is to giue place, & the sixt commandement alone binds the conscience: so as then (if need should require) a man might la­bour all the day without offence to God. Matt. 9. 13. I will have mercie & not sacrifice. And the rule must not be omitted, That charity towards our neighbour is subordinate to the Loue of God, & therfore must giue place to it. For this cause the commandement concerning Charity must giue place to the cōmandement cōcerning loue to god: & when the case so fals out, that we must either offend our neighbour or God, we must rather offend our neighbour then God.

II. Caution. When God giues some particu­lar cōmandement to his people, dispensing with some other cōmandement of the moral law: for that time it binds not. For all the 10. cōmande­ments must be cōceiued with this conditiō, Ex­cept god cōmand otherwise. Exāple. I. The sixt [Page 16] commandement is, Thou shalt not kill: but God giues a particular commandemēt to Abraham. Abrahā offer thy sonne Isaac in sacrifice to me. And this latter cōmandement at that instant did bind Abraham: & he is therefore commended for his obedience to it. II. And when God commanded the children of Israel to compasse Ierico seuen daies and therfore on the Sabbath, the fourth commandement prescribing the san­ctifying of rest on the Sabbath for th [...] instant and in that action did not bind conscience.

III. Caution. One and the same commande­ment in some things binds the conscience more straitly, and in doing some other things lesse▪ [...] 6. 10. Doe good to all men, but sp [...] [...] them that be of the houshold of faith. Hence it ariseth, that though all▪ sinnes be mortall and deserue eternall death, yet all are not equall, but some more grieuous then others.

Iudiciall lawes of Moses are all such as pre­scribe order for the execution of iustice and § 5. Of Iu­ [...]cials bin­ding. iudgement in the common-wealth. They were specially given by God, & directed to the Iewes: who for this very cause were bound [...] consci­ence to keepe them all: and if the common-wealth of the Iewes were now standing in the old estate, no doubt they should continue still to bind as before.

[Page 17] But [...]uching other nations and specially Christian common wealths in these d [...]es, the case is otherwise. Some are of opinion, that the whole iudiciall law is wholly abolished: and some againe runne to the other extreme, hol­ding that Iudiciall lawes binde Christians as straightly as Iewes: but no doubt, they are both wide▪ and the safest course, is to keepe the meane betweene both. Therefore the Iudici­all lawes of Moses according to the substance and scope thereof must be distinguished▪ in which respects they Iuris parti­cul [...]. are of two sorts. Some of them are lawes of particular equity, some of I [...]is [...]. common equity. Lawes of particular equity, are such as prescribe iustice according to the particular estate and condition of the Iewes common-wealth & to the circumstances ther­of time, place, persons, things, actions. Of this kind was the law, [...] brother should rais [...] vp seed to his brother, and many such like▪ & none of them bind vs because they were framed and [...]pered to a particular people.

I [...]als of common equity are such as are made according to the law or instinct of nature common to all men: and these, in respect of their [...]nce, binde the consciences not onely of the Iewes but also of the Gentiles: for they were not giuen to the Iewes as they are Iewes, [Page 18] that is, a people receiued into the [...] a­boue all other nations, brought from Egypt to the land of Canaan, of whome the Messias according to the flesh was to co [...] but they were giuen to them as they were mortall men subiect to the order and la [...]s of nature as all other nations are. Againe iudiciall la [...], so farre forth as they haue in them the generall or com­mon equity of the lawe of nature are morall: and therfore binding in con [...], [...] the mo­rall law.

A Iudiciall law may be knowen to be a law of common equity, if either of these two things be found in it. First, if wise men not onely a­mong the Iewes, but also in other nations haue by naturall reason and conscience iudged the same to be equall, iust, and necessary: and with­all, haue testified this their iudgement by ina­cting lawes for their common-wealthes, the same in substance with sundry of the Iudiciall lawes giuen to the Iewes: and the Roman [...] Emperours among the rest haue done this most excellently, as will appeare by confer­ring their lawes with the lawes of God. Se­condly a Iudiciall hath common equitie, if it serue directly to explane and confirme any of the tenne precepts of the Decalogue: or, if is se [...] directly to maintaine and vphold any of [Page 19] the three estates of the family, the common-wealth, the Church. And whether this be so or no, it will appeare, if we doe but consider the matter of the lawe, and the reasons or conside­rations vpon which the Lord was mooued to giue the fame unto the Iewes. Now to make the point in hand more plaine, take an example or two. It is a Iudiciall law of God that mur­derers must be put to death: now the question is whether this law for substance be the com­mon equity of nature binding consciences of Christians or not and the answer is, that with­out further doubting it is so. For first of all, this law hath bin by common consent of wise law­giuers enacted in many countries and king­domes beside the Iewes. It was the lawe of the Egyptians and [...]ip i [...] H [...]. olde Grecians of Draco, of Numa, and of many of the Romane T [...]d of & A [...]. lib. 3. C. de Episc. [...]. Empe­rours. Secondly this lawe serues directly to maintaine obedience to the sint commande­ment: and the consideration upon which the law was made is so weighty that without it a common-wealth can not stand. The murde­rers bloode must be shedde (saieth the Lorde Numb. 35. v. 33, 34.) because the whole lande is defiled with blood, and remaineth vn [...]d, till his blood be shed, Againe it was a iudiciall law a­mong the Iewes that the adulterer & adulteresse [Page 20] should die the death; now let the question be whether this law concerne other [...]ns as be­ing deriued from the common law of nature: and it seemes to be so. For first wise men by the light of reason and naturall conscience haue iud­ged this punishment equall and iust. Iudah be­fore this Iudiciall law was giuen by Moses, ap­pointed Gen. 38. 14. Tamar his daughter in law to be [...]rnt to death for playing the whore. Nabuchad­nezzar burnt Echa [...] and Zedechias because they Iere. 29. 23. committed adultery with their neighbours wiues. By Dracoes law among the Grecians I [...]st. [...] lex Iulian. de publ iudicii [...]. this sinne was death, and also by the law of the Romanes. Againe, this law seemes directly to maintaine necessary obedience to the seuenth commandement: and the considerations upon which this law was giuen are perpetual, & serue to vphold the common wealth. Lev. 20. 22. Yee (saith the Lord) shall keep all mine or dinances &. my iudgements [the law of adultery being o [...] of them.) Now marke the reasons. 1. [...] the land [...] you out. 2. For the same sunnes I have ab borred the nations.

The ce [...]oniall law is that which prescribes § [...]. Of ce­remoniall l [...]w [...] biu­ding. Aug. [...]. 19. ad [...]. rites & orders in the outward worship of God It must be cōsidered in three times. The first is time before the comming [...] death of Christ: the second, the time of publishing the [...] by [Page 21] the Apostles: the third, the time after the publi­shing of the Gospell.

In the first, it did bind the consciences of the Iewes, & the obedience of it was the true wor­ship of God. But it did not th [...] bind the consci­ences of the Gentils, for it was the partition wall betwene them and [...] [...]es. And it did conti­nue to bind the [...] [...]ll the very death and as­cension of C [...]. For [...] the hand writing of ordinances [...] was against vs was nailed on the crosse [...] cancelled. And when Christ saith, that the [...] and the [...] indured till [...]ohn, Luk. [...]. [...]. [...] meaning is not, that the ceremo­niall law ended then: but that things foretold by the prophets, and ob [...]ly prefigured by the [...] law, began then more plainly to be preached and made manifest.

The second time was from the ascension of Christ, till about the time of the destruction of the Temple and city: in which, ceremonies cea­sed to bind conscience and remained indifferent. Hereupon Paul circumcised Timothy: the A­postles after Christs ascension, as occasion was offered were present in the [...]emple, Act. 3. 1: And the councill of Hierusalem tendering the weakenesse of some beleeuers, decreed that the Church for a time should abstaine frō strangled & blood And there was good reason of this, [Page 22] because the Church of the Iewes was not yet sufficiently conuicted that an end was put to the ceremoniall law by the death of Christ.

In the third time, which was after the publi­shing of the Gospell; ceremonies of the Iewes Church became unlawfull, and so shall continue to the worlds end.

By this it appeares what a monstrous and mi­serable religion the Church of Rome teacheth and maintaines; which standes wholy in cere­monies, partly heat heathenish and partly Iewish.

As for the Gospel, I take it for that part of the word of God which promiseth righteousnesse §7. Of the Gospell bin­ding. and life euerlasting to all that beleeue in Christ, and withall commandeth this faith.

That we may the better know, how the gos­pell binds conscience, two points must be consi­dered: one touching the persons bound, the o­ther touching the manner of binding.

Persons are of two sorts; some be called, some be uncalled. Persons called are all such to whom God in mercy hath offered the meanes of salua­tion, and hath reuealed the doctrine of the gos­pell in some measure more or lesse by meanes either ordinary or extraordinary. All such I thinke are straightly bounde in conscience to beleeue and obey the Gospell. For that word of God, whereby men shall be iudged in the [Page 23] day of iudgement, must first of all binde their consciences in this life, considering absolution and condemnation is according to that which is done in this life: but by the Gospell, all men that haue beene called, shall be iudged as Paul saith, Roman. 2. 16. God shall iudge the secrets of men by Iesus Christ, according to my Gos­pell. And our Sauiour Christ saieth, Hee that beleeveth hath life everlasting, hee vvhich beleeveth not is alreadie condemned. It re­maines therfore, that the gospell binds the con­sciences of such men in this life. By this wee are all put in minde not to content our selues with this, that wee haue a liking to the Gos­pell, and doe beleeue it to be true (though ma­ny protestants in those our dayes thinke it suf­ficient [...]oth in life and death, if they holde that they are to be saved by faith alone in Christ without the merite of mans workes) but wee must goe yet further, and enter into a practise of the doctrine of the Gospell as well as of the precepts of the morall lawe; knowing that the gospell doeth as well binde conscience as the lawe, and if it be not obeyed will as well con­demne.

Men vncalled, are such as neuer hearde of Christ by reason the gospell was neuer reuealed unto them, nor means of reuelatiō offered. That [Page 24] there haue bene such in former ages, I make it manifest thus. The worlde since the creation may be distinguished into foure ages. The first, from the creation to the floode: the second, from the flood to the giuing of the Lawe: the third, from the giuing of the law to the death of Christ: the fourth, from the death of Christ to the last iudgement. Now in the three for­mer ages, there was a distinction of the world into two so [...]es of men, whereof one was a people of God, the other [...]o-people. In the first age in the families of Seth, Noe, &c. were the sonnes of God, in all other families the sonnes of men. Genes. 6. 2. In the second age were the sonnes of the flesh and the sonnes of the promise, Roman. 9. 7. In the thirde, Iewes and G [...] the Iewes being the Church of God, all nations b [...] no church. But [...] the last age, this distinction was taken a [...] the Apostles had a cōmission giuen them that was neuer giuen before to any namely, to goe teach not only the Iewes but all nations. Now this di­stinction arose of this, that the gospell was not revealed to the worlde before the co [...]ing of Christ, as the scriptures wi [...]es. The Prophet E­sa [...] saith, 52. 14. that kings s [...] [...] their [...] [...] at Christ because that which [...]ad not b [...]ld [...] they shal see, & that which they [...]d [...] [...] [...]l [Page 25] they vnderstād. And 55. 5. that a natiō that knew him not shall runne vnto him. Paul saith of the Ephesians that in former times they were with­out God and without Christ, strangers from the [...]venant, Eph. 2. 12. And to the Atheni [...]s he saith, [...] the times before the co [...]ing of Christ were times of ignorance, Act. 17. 30. And that it may not be thought that this ignorance was affected, Paul [...]aith further that God in ti [...]e [...] past suffered the Gentiles to walke in their [...] [...] [...], Act. 14. 16. and that th [...] myster [...]e of the Gospel was kept secret from the beginning of the world, [...]d [...]s now in the last age r [...]led to the whole world, Rom. 16. 25. Some alleadge that the Iewes beeing the Church of God, had tr [...]cke with all nations, and by this meanes sp [...]d some little knowledge of the Messia [...] tho­rough the whole world: I answer againe that the conference and speach of Iewish marchants with forrainers was no sufficient means to pub­lish the promise of saluation by Christ to the whole world▪ first because the Iewes for the most part haue alwaies bin more readie to re­ceiue [...]y new and false religion, then to teach their owne: secondly because the very Iewes thems [...], though they were well acquainted with the [...]es of their religion, yet the s [...]stance thereof which was Christ figured by [Page 26] ex [...]ll ceremonies, they knew not: and here­upon the Pharisies when they made a Proso­lyte, they made him ten times more the childe of the d [...]ll then themselues. Thirdly, because men are [...]ome or neuer suffered to professe or make any speach of their religion in forraine countries. Againe, if it b [...] alleadged that the do­ctrine of the Gospel is set downe in the books of the old Testament, which men through the whole world might haue read, searched, and knowne if they would; I answer that the kee­ping of the bookes of the old Testament, was committed to the Iewes alone, Rom. 3. 2. and therefore they were not giuen to the whole world, as also the Psalmist testifieth, H [...] s [...]th his word vnto Iacob his statutes and his iudge­ments vnto Isra [...]l; he hath not dealt so with e­uery nation, neither haue they k [...] his iudge­ments, Psal. 147. 8.

Now touching such persons as haue not so much as heard of Christ, though they are apt & fit to be bound in conscience by the Gospel in as much as they are the creatures of God, yet are they not indeede actually bound till such time as the Gospel be reuealed or at the least [...] of reuelation offered. Reasons herof may be these I. Whatsoeuer doctrine or law doth [...] con­science, must in some part be know [...]by [...] [Page 27] or by grace or by both: the vnderstanding must first of all conceiue, or at the least haue meanes of conc [...]ing, before conscience can constraine: because it b [...]deth by vertue of knowne con­ [...] in the minde. Therefore things that are altogether vnknowne and vnconceiued of the vnderstanding, doe not binde in conscience: now, the Gospel is altogether vnknowne and vn [...]d of many, as I haue alreadie proo­ued, and therefore it binds not them in consci­ence. II. Paul saith. Rom. 2. 12. They vvhich s [...]e vvithout the law [written] shall be condē ­ned without the law: therefore they which sinne without the Gospel, shall be condemned with­out the Gospel: and such as shall be condemned without the Gospel after this life, were not bound by it in this life. Augustine the most iu­diciall Div [...] of all the [...]ent f [...]hers vpon these words of Christ, but now they [...] [...] [...] Ioh. 15. 10. of their [...], saith on this manner, A doubt Augu [...]. [...]rac [...]. 89. [...] Iob. may be [...]d vvhether they to whome Christ hath not co [...], neither hath spoken vnto them, [...] a [...] excuse for their s [...]e. For if they have [...] n [...]t, vvhy is it said that these [namely the Iewes] [...] [...] excuse because he came & sp [...]ke to th [...] [...] and if they haue it, whether it be that their p [...]t may be taken a [...]y quite, or in part l [...]d. To these dem [...]des ac­cording [Page 28] to my capaciti [...] as the Lord [...] i [...] me I answer, that they to whome C [...] [...] not, neither hath spoken vnto them, [...] [...] [...] not of euery s [...]e but of this [...], [...] [...]y have not beleeued in Christ. Againe, [...] [...] ▪ to inquire whether those, who before Christ [...] in his Church to the [...]til [...], [...] [...] [...]eard his Gospel, haue bi [...] [...] [...] [...] death, may vse this excuse? D [...] [...], but they shall not therefore es [...] [...] ▪ [...] whosoeuer haue s [...]ed without th [...] ▪ [...] perish without the Law.

As for the reasons which some of the school­men haue alleadged to the contra [...], they are answered all by T [...]. [...]. 2. [...]. 10. art. 1. men of the same order, and I will briefly touch the principall. First i [...] [...] obie­cted that the holy Ghost shall iudge the worl [...] of [...], because they haue [...] bele [...]ved in Christ, Ioh. 16. 9. I answer that by the world we must not vnderstand [...] and [...]y man s [...]e the creation, but all nations and kingdomes in the last age of the world, to whome the Gospel was [...]ed. Thus hath Paul expounded this word, Rom. 11. 12. The fall of them is the riches of the world, and the diminishing of them the riches of the Gentiles. v. 15. The casting of them away is the reconciling of the world Secondly it is ob­iected that the law binds all men in conscience [Page 29] though the greatest part of it [...]e vnknowne to them. Ans [...]. The low was once giuen to A­dam and imprinted in his heart [...] his first crea­tion, and in him as b [...]ing the roote of all man­kin [...], it was giuen to all men: and as when he [...]ed [...] men [...]ed in him, so when he was inlighte [...]d all were inlightened in him, and cō ­sequently when his conscience was bound by the l [...]w, all were bound in him. And though this knowledge be lost by mans default, yet the bond r [...]s still on Gods part. Nowe the case i [...] otherwise with the Gospel, which was neuer written in mans nature, but was g [...]n after the fall and is aboue nature. Here a further reply is made, that the covenant made with A­dam. The seede of the [...] shall br [...]se the serpe [...]s [...]ead, was also made with his seede which is all mankinde, and was afterward con­ [...]d with Abraham to all nations. I answer a­gaine, that Adam was a [...]o [...]e of mankinde one­ly in respect of mens [...] with the gifts and [...] thereo [...] was no root in respect of grace which is aboue nature, but Christ the second Adam. And therefore when God gaue the pro­mise vnto him and faith to beleeue the promise, he did not in him giue [...] both to all man­kind: neither, if Adam had afterward fallen frō faith in the M [...], should all [...]inde agai [...] [Page 30] [...] [...]f grace w [...] [...] [...]o Ad [...] [...] [...] [...] [...] it appeares; b [...]se [...] God did [...] [...] the cov [...]t, b [...] [...] to the [...] of N [...] and Abr [...], [...] it w [...] res [...]ed to I­saac, [...] Isaac (saith the Lord) [...] [...]hy s [...] be [...]; yea in the very [...] of the [...] [...] is a distinction made of the se [...]d [...] of the w [...]m [...]n and the se [...] of the serpe [...] which [...]eed [...] of the [...]erpent is a [...]. Io [...]. 3. [...]. part of mankind, [...] it [...] ex­ [...]ded from the covena [...]t. And wher [...] the [...] promised to Abraham that in his [...]eede all [...] [...]ions of the earth should be blessed, the [...]ise must not be vnderstood of all men in [...] [...]e, but of all [...]tion [...] in the last age of the [...]. And thus P [...]ath cleared there [...], [...]. 3. 8. The Scripture fore se [...]ing that God vv [...]ld iusti [...] the Ge [...]tiles thr [...]gh [...]aith [which was done after Christs [...]] [...] pre [...]hed before the [...]spel to A [...], [...] t [...] shall [...] be blessed. Lastly it may be obiected, [...] if any man be ignorant of the doctrine of [...]tion by Christ, it is throug [...] his owne fault: it is true in­deede that all ig [...]ce of the doctrine of sal­vation com [...] [...]h mans fault and sinne: but sinne must be [...]istinguished; it is either perso [...], o [...] the [...] of mans nature. Now [Page 31] in them that [...] heard of Christ, [...] [...] i [...] this point proceedes not of [...] personall [...] in them, but [...]ly from the [...] of [...] nature, [...] i [...], the [...]e of [...] [...] to [...]kind [...] ▪ which [...] is punished when God [...] [...] [...] to th [...]. Now many things there be [...] men proceeding from this s [...], which [...] are no sinnes, as the m [...]nifold miseries of this li [...]: & so I take the ignorance of things aboue ma [...] nature altogether vn [...]ealed, to be no [...]inne [...] a punishment of originall sinne.

Thus much [...]f the persons which are bound by the Go [...]: now [...] [...] how farre [...] they are [...]d by [...] ▪

God in the Gospel g [...]lly [...] two points vnto [...] the first that there is perfect [...]igh­ [...]ousnes and life [...] [...]o [...] Christ: the second, that the [...] to ob­taine righteousnes and life [...] Christ. Moreouer when this Gospel [...] dispe [...] ­sed and preached vnto vs, God [...]les vnto vs two points more: the first, [...] [...]ee [...] make vs particularly to be partakers of true righteousnesse and life euerlasting by C [...] the second, that hee will haue vs with [...] doubting to beleeue thus much of our s [...], [...]nd for this cause euery man to [...] [Page 32] [...]he [...] is [...]led, i [...] bound to beleeue his [...] no d [...]tion, iustification, sanctification, and glori [...]cation in and by Christ. The reasons and [...] [...] this point out of the w [...]d of God [...]re th [...] ▪ [...]. 1. Io [...]. [...]. This is his [...] that we beleeue i [...] the name of his s [...]e [...]s [...] Christ, and lo [...]e [...] [...] [...] as [...]e ga [...]e vs c [...]ment. Now to beleeue in Christ, is not con [...]sedly to beleeue that he is a redeemer of mankind, but withall to beleeue that he is my [...]iour, and that I am elected, iustified, sanctifi­ed, and shalbe glorified by him. This is graunted of all then, yea of the Papists themselues, which otherwise are [...] [...]f this doctrine. For [...]berd saith, To belee [...]e i [...] Go [...] is by beleeuing to lo [...]e, [...]d [...] i [...] [...]re to g [...] into God: by belee­ [...]ing [...]. [...]. 3. [...]. [...]. to cl [...] vnto him, and as it were to be [...] into his [...]bers. II. Paul, Gal. 2. [...]6. first of all propounds a generall sentence, That a [...] is [...] iustified by the workes of the law, [...] by the faith of Christ. Afterwa [...]d he addes a speciall application, E [...]en we (namely Iowes) [...] beleeued in Iesus Christ, that vve might be iustified by the faith of Iesus Christ; and in v. [...]. he descends more specially to apply the Gospel to himselfe, I liue (saith he) by the faith of the sonne of God, who hath loued [...] and [...] himselfe for me. And in this kinde of ap­plication [Page 33] there is nothing peculiar to Paul, for in this very action of his he is an example vnto vs, 1. Tim. 1. 16. F [...] this cause (saith he) was I re­ceiued to [...], that Iesus Christ should she [...] first [...] [...] all lo [...]g [...]ffering vnto the e [...]sample of the [...] which shall in time to c [...]e belee [...]e in [...]im to [...]ter [...]ll life. Againe Philip. 3. 8. he saith, I thinke allthings but losse, that I might winne Christ, and might be fo [...]n [...] in him not having mi [...]e [...]vv [...]e righteousnes, but that vvhich is through the faith of Christ, that I may knovv him [...] the v [...] of his resurrection: and af­ [...]erward he [...]ddeth. v. 15. L [...]t vs as many as be perfect be [...] mi [...]ed. III. Whatsoeuer we pray for according to Gods will, we are bound to beleeue that it shall be giuen vnto vs. Mark. 11. 24. Whatsoeuer ye des [...] when ye pray, belee [...] that y [...] shall haue i [...], and it shall be done vnto you. But we pray for the pardon of our owne sinnes, and for life euerlasting by Christ; and that according to the will of God. There­fore we are bound in conscience to beleeue the p [...]don of our owne sinnes and life euerlasting. IV. If God should speake particularly to any man, and say vnto him, Cornelius, or Peter, be­leeue thou in Christ, and thou shalt be saued; this commaundem [...] should binde him parti­cularly. Now when the Minister lawfully cal­led, [Page 34] in the name and stead of God publisheth the Gospel to the congregation, that is as much as if God himselfe had spoken to them par­ticularly; calling each of them by their names and promising vnto them life euerlasting in Christ. 2. Cor. [...]. 20. We as ambassadours for Christ, as though God did be seech you through vs, pray you in Christs stead, that ye be re [...] ­ciled to God.

It may be and is obiected, that if euery man be bound in conscience to beleeue his owne Election and saluation by Christ, then some men are bound to beleeue that which is false, because some there be euen in the middest of the Church, which in the counsell of God were neuer chosen to saluation. I answeare, that this reason were good, if men were bound absolutely to beleeue their saluation without further respect or condition: but the bond is conditionall, according to the tenour of the couenant of grace; for we are bound to beleeue in Christ, if we would come to life euerlasting, or if we would be in the [...] ­uour of God, or if we would be good disci­ples and members of Christ.

In that we are bound in conscience on this manner to beleeue the promises of the Gospell with an application of the benefites [Page 35] thereof to our selues, sundrie necessarie and profitable points of instruction may be lear­ned. The first, that the popish Doctours a­bolish a great part of the Gospel, when they teach that men are bound to beleeue the Go­spel onely by a Catholicke saith, which they make to be nothing else but a gift of God, or illumination of the minde, whereby assent is giuen to the word of God that it is true; and more specially that Iesus is Christ, that is, an all-sufficient Sauiour of mankinde. All which the damned spirits beleeue: whereas the Go­spel for the comfort and saluation of mens soules hath a further reach, namely to in­ioyne men to beleeue that the promise of saluation is not onely true in it selfe, but al­so true in the very person of the beleeuer, as appeares euidently by the Sacraments which are as it were a visible Gospel, in which Christ with all his benefits is offered and ap­plied to the particular persons of men: to this ende, no doubt, that they might beleeue the accomplishment of the promise in themselues.

Secondly, we learne that it is not presump­tion for any man to beleeue the remission of his owne sinnes: for to doe the will of God to which we are bound, is not to presume: now it is the will of God to which he hath [Page 36] bound vs in conscience, to belo [...]ue the remi [...]ion of our owne sinnes: and therefore rather [...] to doe it is p [...]ous disobedience.

Thirdly, we are here to [...]rke and to re [...] ­ber with care, the foundation of the [...] certen [...]e of mans salo [...]ion For if man be bound in conscience first to giue assent to the Gosp [...]t and secondly to applie [...] to himselfe by true faith, then without doubt a man by faith may be certenly perswaded of his owne [...] and saluation in this [...] without any ext [...]or­dinarie reuelation: Gods commaundements beeing in this and the like case [...] possible. For commaundements are either Legall or Evan­gelicall. Legall shew vs [...]t disease, but giue vs no remedie: and the perfect doing of them ac­cording to the intent of the law giuer, by reason of mans weaknes and through mans default, is impossible in this world. As for Evangelicall commandements, they haue this priuiledge, that they may and can be performed according to the intention of the Lawgiuer in this life: be­cause with the commandement is ioyned the inward operation of the spirit, to inable vs to effect the dutie commaunded: and the will of God is not to require absolute perfection at our hands in the Gospel as in the law: but ra­ther to qualifie the rigour of the law by the sa­tisfaction [Page 37] of a mediatour in our steads and of vs (we beeing in Christ) to accept the vpright will and indeauour for the deede; as the will to re­pent, and the will to beleeue, for repentance and true faith indeede. Now then if things re­quired in the Gospel, be both ordinarie and possible, then for a man to haue an unfallible certaintie of his owne saluation, is both ordina­ry & possible. But more of this point afterward.

Lastly, all such persons as are troubled with [...], distrustings, vnbeleefe, dispaire of Gods mercie, are to learne and consider that God by his word bindes them in conscience to be [...]ue the pardon of their owne sinnes be they neuer so grieuous or many, and to be [...]e their own Election to saluation whereof they doubt, M [...]hat are but civill haue care to auoid rob­bing and killing, because God giues commaundements against stealing and killing: why then should not we much more striue against our manifold doubtings and distrustings of Gods loue in Christ, hauing a commandement of God that calls vpon vs and binds vs to doe so.

Thus we see how Gods word bindes consci­ences now conscience being thus bound, againe bindes vs.

The bonde of conscience is called Guiltines. Guiltines is nothing els but a worke of the con­science, [Page 38] binding ouer a man to a punishment be­fore God for some sinne.

Thus much of the propet binder of the con­science: now follows the improper.

The improper binder is that which hath no power or vertue in it selfe to binde conscience: but doth it onely by vertue of Gods word or of some part of it. It is threefold, Humane lawes, an Oath, a Promise.

Touching humane lawes, the speciall point to be considered is, In what manner they [...]8. Of hu­mane laws binding. binde. That this may in part be cleared, I will stande a while to examine and confute the opi­nion that the very pillers of the popish Church at this day maintaine; namely, that Civill and Ecclesi [...]sticall Iuris [...]ction haue a coactive povver in the conscience, and that the [...] made thereby doe as truly and properly binde (as they speake) to mortall and venial sinne, as Gods law it selfe. The arguments which they com­monly vse, are these.

Argum. 1. Deut. 17. That man that vvill [...] presumptuous [...]y, and not ob [...]y the Imperis. au [...] horitie of the priest, or I [...]dge, shall [...] and th [...] shalt take away euill from Israel. Here (say they) the pre­cepts of the high priest are princely comman­dements. Imperia, not [...]dmo­nitions or exhortations, and they binde in con­science; otherwise the transgressours thereof [Page 39] should not haue bin punished so seuerely. Answ. The intent of this law (as a very child may per­ceiu [...]) is to establish the authoriue and right of the highest appeales for all matters of contro­versie in the Synedrium o [...] great court at Ierusa lem. Therefore the words alleadged doe not giue vnto the priest a soveraigne power of ma­king lawes, but a power of giuing iudgement of controuersies, and that according to lawes alreadie made by God himselfe: from which iudgement there might be no appeale. Nowe this power of determining doth not constraine conscience, but the outward man to maintaine order and peace. For what reason is there that that sentence which might be either a gain­saying of Gods law, or a mistaking of it, should binde the conscience to a sinne. Againe, not e­uery one that refused to subiect themselues to the sentence of this court, were straightway guiltie of sinne (for this did Ieremie the Pro­phet, Ier. 26 11, 1 [...] and Christ our Sauiour, when they were condemned for wicked persons) but he that presumptuously despised the sentence, and by consequent the authoritie it selfe, which was the ordinence of God, was guiltie. Lastly, the se­ueritie of the punishment, which is temporall death, doth not argue any power in the iudge of binding conscience: this they might haue [Page 40] learned of their owne D [...]ct [...] [...], who hol­deth 1 [...] [...]. [...] sect. 4. that they that binde any man to mortall sinne, m [...]st be able to punish him with answe [...] ­rable punishment, which is eternall death.

Argum [...] Math. 16. What soeuer ye shall bind vpon [...] shall be [...] in heauen. Here to binde, is to make lawes [...]ning conscience according to Matth. 23. 4. They binde [...] bur [...]ns, and lay the [...] [...] mens [...]. Ansvver. The [...] power of binding and soo [...], is not belonging to any crea­ture; but is p [...]op [...] to Christ, who hath the keyes of heauen and hell, he openeth and no man sh [...] h [...] [...] [...]d no man ope­neth, R [...] 3. 7. As for the power of the Church it is nothing but [...] ministerie of seruice where­by men publish and pro [...] that Christ bindeth or Ido [...]eth. Againe, this binding stands not in the power of making lawes, but in re­mitting and retaining of m [...]n's sinnes, as the words going before declate, v. 18. If thy bro­ther sinne against thee, & [...]. and Christ [...]ew­eth h [...] ▪ owne meaning, when he [...]ith, Whose sinnes ye remit they are remitted, and [...]hose sinnes [...] retaine they are retained, Ioh. 20. 23. [...] before in the person of Peter promi­sed them this honour, in this forme of words, Math. 16. I vvillgiue vnto thee the keyes of the [Page 41] king dome of [...]e [...], what soeuer th [...] shalt binde vpon earth, sh [...] be bo [...] in [...]e [...]. This which I say, is approoued by consent of auncient Di­vines, August. Psal. 101. ser. 2. Remission of s [...] (saith he) is loosing: therefore by the law of con­traries, binding is to hold sinne vnpardoned. Hilar. vpon Math. cap. 18. Whome they binde on earth, that is (saith he) leaue vntied of the knots of their s [...]nes. Lumberd the popish master Lib. 4. di [...]t. [...]. cap. 4. of sentences, The Lord, saith he, hath given to priests power of binding and loosing, that is, of making manifest that men are bound or loosed Againe both Origen, on Mat. [...]. Augustine, and Theo­philact attribute the power of biuding to all vpon Ioh. Christians, and therefore they for their partes neuer dreamed that the power of binding should be an authority to make lawes. Lastly, the place Matt. 23. 4. overturnes the argument, for there the Scribes and Phanses are condem­ned, because they laid upon mens shoulders the burdens of their traditions as meanes of God [...] worship and things binding conscience.

Arg. 3. Act. 15. It seemes good vnto vs & the Holy Ghost, to lay no more burden on you the [...] these necessary things, that yee abstaine from things offered to i [...]ols, and blood, and that which is strangled, and fo [...]nication. Here, say they, the Apostles by the instinct of the holy ghost make [Page 42] a new lawe not for this or that respect, but sim­ply to binde consciences of the Gentils that they might be exercised in obedience. And this is prooued because the Apostles call this lawe a burden, and call the things prescribed necessary, and S. Luke tearmes them, the commandements of the Apostles: and Chrysostome calls the Epi­stle sent to the Church, Imperium, that is, a lordly charge. To this they adde, the testimo­nies of Tertullian, Origen, Augustine. Answ. Though all be granted that the law is a burden imposed, a precept of the Apostles, a charge, a­gaine that things required therein are necessary: yet will it not follow by good consequent, that the lawe simply bindes conscience: because it was giuen with a reseruation of Christian li­bertie, so as out of the case of scandall, that is, if no offence were giuen to the weake Iewes, it might freely be omitted. And that will appeare by these reasons. First of all Peter saith, that it is a tempting of God, to impose upon the Gentiles the yoke of Iewish ceremonies: hee therefore must needs be contrary to himselfe if he intend to binde mens consciences to abstinence from strangled, blood, and things offered to idols. A reply is made, that this abstinence is prescribed not by the ancient law of Moses, but by a new Ecclesiasticall or Apostolicall authority. I an­swer [Page 43] againe, that a Mosaicall ceremony is still the same thing though it be stablished by a new authority. And wheras Christ by his death put an end to the ceremoniall lawe, it is absurde to thinke that the Apostles by their authority re­vived some part of it againe, and bound mens consciences therto. Secondly the Church of god in all places suffered this cōmandement to cease, which the faithful seruants of God would neuer haue done, if they had bin perswaded that this law had bound conscience simply. It is answe­red, that this law ceased not because the giuing of offence unto the Iewes ceased, but because it ceased vniuersally: yea but it could not haue cea­sed universally, if it had bound conscience sim­ply, specially considering it was propounded to the Church without any mention or limi­tation of time. Thirdly Paul was present in this counsell and knewe the intent of this lawe very well, & therefore no doubt he did not in any of his Epistles gainsay the same. This being graun­ted, it can not be, that this law should bind con­science out of the case of offence. For he teach­eth the Corinthians that things offered to idols 1. Cor. 8 9. may be eaten so be it the weake [...] brother be not offended. Here it is answered that when Paul writ his first Epistle to the Corinthians, this cō ­mandement of the Apostles touching things [Page 44] strangled & bloode was not come unto them. Well, to grant all this which can not be proo­ued, let it be answered, why Paul did not now deliuer it, & why he deliuereth [...] doctrine con­trary to that which he had [...] [...] Hieru­salem, which was that the Gentiles should ab­solutely abstaine from things o [...]d to Idols. As for the testimonies of the fathers they [...] ­bused. Indeed T [...]li [...] [...] plainly, that chri­stians A [...] cap. 9. Lib de P [...]. in his daies abstained [...] of blood, and he persvvades men to [...] [...] so doing, because he is of opinion (being indeed farre de­ceiued) that this very law of the Apostles must l [...]st to the end of the worlde [...]which conceit if the Papists hold not, what meane they to build vpon him. Origen saith, that this law was very [...]. [...]. [...] [...]. [...]. necessary in his daies: and no [...]. For by I­dolithy [...]s he understands not things that haue bene offered to idols, & are afterward brought 1. to priuat houses or to the market as other com­mon meates, but he understands things that re­maine 2. consecrated to idols, & are no where els used but in their temples, which we grant with him must for euer be avoided a [...] meanes and in­struments of Idolatry wheras the law of the A­postlesspeaks only of the first kind. As for things strangled and blood, hee takes them to be the deuils foode: and for this cause hee approoues [Page 45] abstinence from them. And whereas Augustine [...]. 154. [...] [...]. saith, that it is a good thing to abstain frō things offered to idols, though he be in necessity, [...] must be understoode of the first kind of Idoli­thy [...] which [...]re yet remaining in the idol­temples still consecrated unto them, and not of the second, of which the Apostles law (as I haue said) must be understood.

Arg. 4. Ioh. 21. Christ saith to Peter, [ [...]] [...] my [...]: that is, (as the word importeth) [...] and rule my sheepe. Answ. This feeding and ruling stands not in making new lawes, but in teaching and gouerning the Church of God according to the doctrine which they had re­ceiued from Christ. And this action of feeding is ascribed to all Christians Revelat. 3. 27. who can not therupon chalenge a power of making lawes to the conscience.

Argum. 5. Ioh. 20. As my father sent me, so I send you: but Christ was sent of his father not only with power of preaching and ministring the sacraments, but also with authority of com­manding and giuing iudgement. Answ. Is this kind of reasoning may stand, all the Apostles shall be made redeemers; for they were all sent as Christ was: and hee was sent not onely to preach the redemption of mankind, but also to effect and worke the same. It this be absurde, [Page 46] then it is a flat abusing of scripture to gather frō this saying of Christ, that the Apostles had po­wer of binding conscience because he had so. It is true indeed that there is a similitude or analo­gie betwene the calling of Christ and his Apo­stles; but it wholly stands in these points. Christ was ordained to his office before all worldes, & so were the Apostles: Christ was called of his father immediatly, and so were they of Christ: Christ was sent to the whol worlde, & so were they: Christ receiued all power in heaven and earth as beeing necessary for a mediatour; and they receiued an extraordinary authority from him with such a plentifull measure of the spirit as was necessary for the Apostolicall function. Lastly Christ was sent euen as he was man to be a teacher of the Iewes: & therfore be is cal­led the minister of circumcision, Rom. 15. 8. & so the Apostles are sent by him to teach the Gen­tiles. Thus far is the comparison to be enlarged, & no further. And that no man might imagine that some parte of this resemblance stands in a power of binding conscience, Christ hath put a speciall exception when he saith, Goe teach all nations, teaching them to obserue al things that I have commanded you.

Arg. 6. Rom. 13. Whosoever resisteth the power resisteth the ordinance of God: and, they that re­sist [Page 47] [...]all receive to them selues iudgement: and, ye must be subiect not onely for wrath, but also for conscience s [...]e. Answ. Magistracie indeed is an ordinance of God to which we owe subiectiō, but how farre subiection is due there is the que­stiō. For body & goods & outward cōversation I grant all: but a subiection of cōscience to mans lawes, I deny. And betweene these two there is a great difference to be subiect to authority in conscience, & to be subiect to it for conscience, as wil be manifest if we do but consider the phrase of the Apostle, the meaning whereof is, that we must performe obedience not onely for anger, that is, for the auoiding of punishment, but also for the auoiding of sinne, & so by cōsequent for auoiding a breach in cōsciēce. Now this breach is not properly made because mans law is negle­cted, but because Gods law is broken which or­daineth magistracie, & withall binds mens con­sciences to obey their lawfull commandements. And the dānation that is due unto men for resi­sting the ordinance of God comes not by the single breach of magistrates commandemet, but by a transgression of the law of God which ap­pointeth magistrates & their authority. To this answer papists reply nothing that is of moment. Therfore I proceed.

Arg. 7. 1. Cor. 4. What will you that I come unto [Page 48] you with a rod, or in the spirit of meeknes? Now this rod is a iudicial power of punishing sinners. Answ. For the regiment & protection of Gods Church. There be 2. rods m [...]oned in scripture: the rod of Christ, & the Apostolicall rodd. The rod of Christ is termed a rod of iron or the rod of his mouth, & it signifies that absolute & soue­raigne power which Christ hath ouer his crea­tures wherby he is able to cōuert & saue them, or to forsake and destroy them. And it is a pe­culiar priuiledge of this rodde to smite and wound the conscience. The Apostolicall rodde was a certaine extraordinary power where­by God inabled them to plague and punish rebellious offenders with grieuous iudgements not in their soules but in their bodies alone. With this rod Paul smote Elimas blind, & Peter smote Ananias and Saphira with bodily death. And it may be that Paul by this power did giue up the incestuous man when he was excommu­nicate, to be vexed in his body and tormented by the deuill: but that by this rodde the Apostles could smite conscience, it can not be prooued.

Arg. 8. 1. Tim. 3. Paul made a law that none hauing two wiues should be ordained a Bishop: now this law is positiue and Ecclesiasticall and bindes conscience. Answ. Paul is not the ma­ker of this law, but God himselfe, who ordained [Page 49] that in mariage not three but two alone should be one flesh: and that they which serue at the altar of the Lord, should be holy. And to graunt that this law were a new law beside the written word of God, yet doeth it not follow that Paul was the maker of it: because he used not to de­liuer any doctrine to the Churches but that which he receiued of the Lord.

Argum. 9. Luc. 10. He which heareth you, heareth me. Answ. These wordes properly concerne the Apostles, and doe not in like ma­ner belong to pastors & teachers of the Church. And the end of these wordes is not to confirme any Apostolicall authority in making lawes to the conscience; but to signifie the priviledge which hee had vouchsafed them aboue all o­thers, that he would so farre forth assist them with his spirite, that they should not erre or be deceiued in teaching & publishing the doctrine of saluation, though otherwise they were sin­full men: according to Matth. 10. It is not you that speake, but the spirite of my father which speaketh in you. And the promise to be led into all truth was directed vnto them.

Arg. 10. 1. Cor. 11. I praise you that yee keepe my commandements. Answ. Paul deliuered no­thing of his owne concerning the substance of the doctrine of saluation & the worship of God, [Page 50] but that which he receiued from Christ; the precepts here ment are nothing else but rules of decencie & comely order in the congregation: and though they were to be obeyed, yet Pauls meaning was not to binde any mans conscience therewith. For of greater matters he saith, This I speake for your commoditie, and not to intangle you in a snare, 1. Cor. 7. 35.

Arg. 11. Councels of ancient fathers when they commād or forbid any thing, do it with threat­ning of a curse to the offenders. Ans. The church in former time used to annexe vnto hir Canons the curse anathema, because things decreed by them were indeed, or at the least thought to be the will and word of God: and they had respect to the saying of Paul, If any teach otherwise though he be an angell from heauen, let him be accursed. Therfore councels in this action were no more but instruments of God to accurse those, whome he first of all had accursed.

Arg. 12. An act indifferent if it be commanded is made necessary: & the keeping of it is the pra­ctise of vertue, therefore euery law bindes con­science to a sinne. Ans. An act in it selfe indiffe­rent being commāded by mans law is not made simply necessary, for that is as much as gods law doth or can doe, but only in some part, that is, so far forth as the said act or action tends to main­taine [Page 51] and preserue the good end for which the law is made. And though the action be in this regard necessary, yet doth it still remaine indif­ferent as it is considered in it selfe out of the ende of the law: so as if peace, the common good & comely order may be maintained & all offence auoided by any other meanes, the act may be done or not done without sinne before God. For whereas God himselfe hath giuen liberty & freedome in the use of things indifferent, the law of man doeth not take away the same but onely moderate and order it for the common good.

Arg. 13. The fast of Lent stands by a lawe and commandement of men: and this lawe bindes conscience simply: for the ancient fathers haue called it a Tradition Apostolicall, and make the keeping of it to be necassary, and the not kee­ping of it a sinne, and punish the offenders with excommunication. Answer. It is plaine to him that will not be obstinate, that Lent fast was not commaunded in the Primitiue Church, but was freely kept at mens pleasures, & in seue­rall Churches diuersly both in regard of space of time, as also in respect of diversity of meats. Ireneus in his epistle to Victor [...]ed by Eusebius Euseb. l. 5. 26. saith, Some have thought that they must fast o [...] day, some two daies, some more, some 40. houres [Page 52] day and night, which diversitie of fasting com­mendeth the vnitie of faith. Spiridion a good [...]. lib. 7. cap. 19. man did eate flesh in Lent, and caused his guest to doe the same, and this he did upon iudgemēt because he was perswaded out of Gods worde, that to the clean all things were cleane. And Eu­sebius recordes that Montanus the hereuke was Euseb. lib. 5. cap. 1 [...]. the first that prescribed solemne and set lawes of fasting. And whereas this fast is called an A­postolicall tradition it is no great matter, for it was the manner of the ancient Church in for­mer times to tearme rites and orders Ecclesia­sticall not set downe in scriptures Apostolicall orders, that by this meanes they might com­mend Hi [...]. epist. 1. 8. ad Luc. them to the people: as Ierome testifieth, Every province (saith he) may thinke the consti­tutions of the ancestours to be Apostolicall lawes. And whereas it is said to be a sinne not to fast in Lent (as Augustine speaketh) it is not by reason Ser. de T [...]. 62. of any commandement binding conscience, for Augustine saith plainly, that neither Christ nor Epist. [...]6. his Apostles appointed any set time of fasting: & Chrysostome, that Christ neuer commanded C [...]ysost. on Mat. hom. 47. vs to follow his fast: but the true reason hereof is borrowed from the ende. For the Primitiue Church vsed not the popish fast, which is to eat whitmeate alone, but an abstinence from all meates vsed specially to morufie the flesh and [Page 53] to prepare men before-hand to a worthy recei­uing of the Eucharist. And in regarde of this good ende was the offence. And whereas it is said, that auncient fathers taught a necessitie of keeping this fast, euen Hierome whome they alledge to this purpose saith the contrary. For confuting the errour of Montanus who had his set times of fast to be kept of necessity, hee [...] ed Marcel. de error. [...]. saith, We fast in Lent according to the Apostles tradition as in a time meete for vs: and wee doe it not as though it were not lawfull for vs to fast in the rest of the yeere except Penticost: but it is one thing to doe a thing of necessitie, and ano­thing to offer a gift of free-vvill. Lastly, excom­munication was for the open contempt of this order taken vp in the Church, which was, that men should fast before Faster for their further humiliation & preparation to the sacrament. So the 29. canō of the councill of [...] must be Cang [...] understood. As for the Canons of the Apostles (so falsely called) and the 8. councill of Toledo, I much respect not what they say in this case.

Arg. 14. Gods authority binds conscience: ma­gistrates authority is Gods authority: therefore magistrates authority binds conscience proper­ly. Ans. Gods authority may be takē two waies: first for that soueraigne and absolute power which he useth ouer all his creatures: secondly, [Page 54] for that finite & limited power which he hath [...] that men shall exercise ouer men. If the minor, [...] that Magistrates authority is Gods authority, be taken in the first sense, it is false: for the soueraigne power of god is mooue­ [...]ic able. If it be taken in the second sense, the [...] [...] false. For there be sundry authori­ties ordained of God, as the authority of the fa­ther oner the childe, of the master over the ser­vant, the authority of the master ouer his schol­ler, which doe not properly and [...] bind in conscience as the authority of gods lawes doth.

By these arguments which I haue now answe­red, & by many other being but lightly [...], it will appeare that necessary obedience is to be performed both to ciuil & ecciesiasticall iurisdi­ction: but that they haue a constraining power to bind conscience as properly as gods laws do, it is not yet prooued, neither can it be, as I will make manifest by other arguments.

Arg. 1. He that makes a law binding consciēce to mortal sinne, hath power, if not to saue yet to destroy: because by sin, which follows upon the transgressiō of his law, comes death & dānation: But God is the only lawgiuer that hath this pri­uiledge, which is, after he hath giuē his law, vpō the breaking or keeping thereof, to save or de­stroy. Iam 4. 12. There is one lawgiuer that can saue or destroy. Therfore God alone makes laws [Page 55] [...]inding cōscience properly, & no creature cā do the like. Answer is made that S. Iames speaks of the principall law-giuer, that by his own proper authority makes lawes, & doth in such manner saue & destroy, that he need not feare to be de­stroied of any: & that he speaks not of secondary lawgiuers that are deputies of god & make laws in his name. I say again that this answer stāds not with the text. For S. Iames speakes simply with­out distinctiō, limitatiō, or exceptiō: & the effect of his reason is this. No mā at all must slander his brother, because no man must be iudge of the law: & no man can be iudge of the law, because no man can be a law-giuer to saue and destroy. Now then where be those persons that shall make lawes to the soules of men, & binde them unto punishment of mortall sinne; considering God alone is the sauing & destroying lawgiuer.

Arg. 2. He that can make laws as truly binding conscience as gods lawes, can also prescribe rules of Gods worship: because to bind the consciēce is nothing els but to cause it to excuse for things that are well done, and therefore truely please God, & to accuse for sinne wherby god is disho­noured: but no man can prescribe rules of gods worship; & humane lawes as they are humane laws, appoint not the seruice of God. Esai. 29. 13. [...]ir fear towards me was taught by the precept of [...]. Mat. 15. 9. they worship me in vain teach [...] [Page 56] doctrines which are the commandements of [...]. Papists here make answer, that by lawes of men we must understand such lawes as be unlawfull or unprofitable being made without the autho­rity of God or instinct of his spirit. It is true in­deed that these commandements of men were unlawfull: but the cause must be considered: they were unlawfull not because they comman­ded that which was unlawful & against the will of God, but because things in themselues lawfull were commanded as parts of gods worship. To wash the outward part of the cup or platter, & to Matt. 23. 15. wash hands before meat; are things in respect of civill use very lawfull, & yet are these blamed by Christ & no other reason cā be rendred but this, that they were prescribed not as things indiffe­rent or ciuill, but as matters pertaining to Gods worship. It is not against Gods worde in some politike regards to make distinctions of meats, & drinks, & times: yet Paul calls these things do­ctrines of deuils, because they were commāded as things wherein God would be worshipped.

Arg. 3. God hath giuen a liberty to the consci­ence whereby it is freed frō all lawes of his own whatsoeuer, excepting such lawes & doctrines as are necessary to salvation. Col. 2. 10. If yee be dead with Christ, ye are free frō the elemēts of the world. Gal. 5. 1. Standye in the liberty wher with [Page 57] Christ hath freedyou, and be not againe intang­led with the yoke of bondage. Nowe, if humane lawes made after the graunt of this libertie, bind conscience property, then must they either take away the foresaid libertie, or diminish the same; but that they cannot doe: for that which is grā ­ted by an higher authority, namely God himself, cannot be reuoked or repealed by the inferiour authoritie of any man. It is answered, that this freedome is onely from the bondage of sinne, from the curse of the morall law, from the cere­moniall and iudiciall lawes of Moses, and not from the lawes of our superiours. And I answer againe, that it is absurd to thinke that God giues vs libertie in conscience from any of his owne laws, and yet will haue our consciences stil to re­maine in subiection to the laws o [...] sinnefull men.

Arg. 4. Whosoeuer bindes conscience, com­maunds conscience. For the bonde is made by a commādement vrging conscience to do his du­tie, which is to accuse or excuse for euill or well doing. Now Gods laws commaund conscience in as much as they are spirituall, commaunding bodie and spirit, with all the thoughts, will, affe­ctions, desires, and faculties, and requiring obe­dience of them all according to their kinde. As for the laws of men, they want power to com­maund conscience. In deede if it were possible [Page 58] for our gouernours by law to commaund mens thoughts and affections, then also might they command cōscience: but the first is not possible, for their lawes can reach no further then to the outward man, that is, to bodie and goods, with the speaches and deedes thereof: and the ende of them all is not to maintaine spirituall peace of conscience, which is betweene man and God, but onely that externall and ciuill peace which is betweene man and man. And it were not meete that men should commaund conscience, which cannot see conscience and iudge of all her acti­ons, which appeare not outwardly and where­of there be no witnesses, but God and the con­science of the doer. Lastly, men are no fitte com­manders of conscience, because they are no lords of it, but God himselfe alone.

Argum. 5. Men in making lawes are subiect to ignorance and errour: and therefore when they haue made a law (as neare as possible they can) agreeable to the equitie of Gods law, yet can they not assure themselues and others that they haue failed in no point or circumstance. Therefore it is against reason that humane laws beeing subiect to defects, faults, errours, and manifold imperfections, should truly bind con­science, as Gods lawes doe which are the rule of righteousnes. All gouernours in the world, [Page 59] vpon their daily experience see and acknow­ledge this to be true which I say, (by reason that to their olde lawes, they are constrained to put restrictions, ampliations, modifications of all kindes, with new readings and interpretations) saving the Bishop of Rome (so falsly tearmed) which perswades himselfe to haue when he is in his consistorie, such an infallible assistance of the spirite that he can not possibly erre in iudgement.

Argum. 6. If mens lawes by inward vertue binde conscience properly as Gods lawes, then our dutie is to learne, studie, and remember them as well as Gods laws, yea ministers must be diligent to preach them, as they are diligent in preaching the doctrine of the Gospell: be­cause euery one of them bindes to mor­tall finne, as the Papists teach. But that they should be taught and learned as Gods lawes, it is most absurd in the iudgement of all men, Papists themselues not excepted.

Argum. 7. Inferiour authoritie can not binde the superiours no we the courts of [...] and their authoritie are vnder conscience. For God in the heart of euery man hath [...]rocted a tribunall seale, and in his stead he hath pl [...]d neither saint nor angell, not any other crea­ [...] what soeuer but conscience it selfe, [Page 60] who therefore is the highest iudge that is or can be vnder God; by whose direction also courts are kept and lawes are made.

Thus much of the popish opinion: by which it appeares that one of the principall notes of An­tichrist, agrees fuly to the Pope of Rome. Paul, 2. Thess. 2. makes it a speciall propertie of Anti­christ to exalt himselfe against or aboue all that is called God, or worshipped. Now what doth the Pope els, when he takes vpon him authori­tie to make such lawes as shall binde the consci­ence, as properly and truly as Gods lawes? and what doth he els, when he ascribes to himselfe power to free mens consciences from the bond of such lawes of God, as are vnchaungeable: as may appeare in a canon of the councill of Trent: the words are these, If any shall say, that th [...]se degrees of consanguinitie which be expressed in [...]. Leviticus, [...]e [...] hinder [...] to be made, and breake it beeing made, and that the Church cannot dispense with some of them, or appoint that more degrees may hinder or breake [...]age, let him be accursed. O sacrilegious impietie! considering the lawes of affinitie and consanguinitie, Lev. 18. are not ceremoniall, or iudiciall lawes peculiar to the Iewes, but the ve­ry laws of nature. Wh [...] this canon els, but a publike proclamation to the world, that the [Page 61] Pope and Church of Rome doe sit as lords, or rather idols in the hearts & consciences of men. This will yet more fully appeare to any man, if we read popish bookes of practical or Case ai­vinitie, in which the common manner is, to binde conscience where God looseth it, and to loose where he bindes; but a declaration of this, requires long time.

Now I come (as neare as possibly I can) to set downe the true manner, how mens lawes are by Diuines and may be said to binde consci­ence. That this may be cleared, two things must be handled, By what meanes they binde, and How farre forth.

Touching the meanes, I set downe this rule. Whole some lawes of men, made of things indif­ferent, binde conscience by vertue of the gene­rall commaundement of God, vvhich ordaineth the Magistrates authoritie: so as vvho soever shall wittingly & willingly, with a disloyal mind, either breake or omit such lavves, it guiltie of s [...]e before God.

By whole some lawes, I vnderstand such posi­tiue constitutions, as are not against the law of God, and withall tend to maintaine the peace­able estate and common good of men.

Furthermore I adde this clause, made of things indifferent, to note the peculiar matter where­ [...] [Page 62] [...] lawes properly [...] [...] [...] things [...] are neither [...] commanded or forbidden by God.

Now such kinde of lawes haue no vertue or power in themselues to constraine conscience, but they bind onely by vertue of an higher com­mandement. Let euery soule [...]e subiect to the higher powers, Rom. 13. 1. or, Honour father and mother, Exod. 20. which commaundements binde vs in conscience to performe obedience to the good laws of men. As S. Peter saith, Sub­mit your selues to euery humane ordinance for the Lord, 1. Pet. 2. 13. that is, for conscience of God, as he saith afterward, v. 19. wherby he signifieth two thing: first that God hath ordained the au­thority of gouernours: secondly that he hath ap­pointed in his word, and thereby bound men in conscience to obay their gouernours law­full commandements.

If the case fall out otherwise, as commonly it doth, that humane laws be not inacted of things indifferent, but of things that be good in them­selues, that is, commanded by God, then are they not [...] properly but divine lawes. Mens laws intreating of things that are morally good, and the parts of Gods vvorshippe, are the same with Gods laws: and therfore binde conscience, not because they were inacted by men, but be­cause [Page 63] they were first made by God: men beeing no more but instruments and ministers in his name to revive, renew, and to put in exequution such precepts and laws as prescribe the worship of God, standing in the practise of true religion & vertue. Of this kind are all positiue lawes tou­ching articles of faith, & the duties of the morall law. And the man that breakes such lawes sinnes two waies, first because he breaks that which is in conscience a law of God, secondly because in disobaying his lawfull magistrate, he disob [...] the generall commandement of God touching magistracie.

But if it shall fall out that mens lawes be made of things that are cuill and forbidden by God, then is there no bonde of conscience at all but contrariwise, men are bound in conscience not to obay, Act. 4. 19. And hereupon the three children are commended for not obaying Na­buchadnezzar, when he gaue a particular com­mandement vnto them to fall downe and wor­ship the golden image, Dan. 3.

Moreouer, in that mans law binds onely by power of Gods law, hence it follows, that Gods law alone hath this priuiledge, that the breach of it should be a sinne. S. Iohn saith 1. epist. 3. Sinne it the anomie, or, transgressiō of the law, vnderstanding Gods lawe. When Dauid by [Page 64] adulterie and murder had offended many men, & that many waies, he saith Psal. 51. against thee, against thee haue I sinned. And Augustine defi­ned sinne to be some thing said, done, or desired against the law of God. Some man may say, if this be so, belike then we may breake mens laws without sinne. I answer, that men in breaking humane lawes, both may and doe sinne; but yet not simply, because they breake them, but be­cause in breaking them, they doe also breake the law of God. The breach of a law must be considered two waies. First as it is a trespasse, hinderance, iniurie, damage, and in this respect it is committed against mens lawes: secondly the breach of a law must be considered as it is sinne, and so it is onely against Gods law.

The second point, namely How farreforth mens lawes binde conscience, I explane on this manner. It is all that the lawes of God doe or can doe, to binde conscience simply and abso­lutely. Therefore humane laws bind not simply, but so farre forth as they are agreeable to Gods word, serue for the cōmongood, stād withgood order, and hinder not the libertie of conscience. The necessitie of the law ariseth of the necessitie of the good end thereof. And as the end is good and profitable more or lesse, so is the law it selfe necessarie more or lesse.

[Page 65] Hence it followeth that a man may doe a­ny thing beside humane lawes and constitutions without breach of conscience. For if he shall o­mit the doing of any law I. without hindrance of the ende and particular considerations, for which the law was made: II. without offence giuing as much as in him lieth: III. without contempt of him that made the law, he is not to be accused of sinne. Example. In time of warre, the magistrate of a citie commands that no man shall open the gates: the end is, that the citie and euery member thereof may be in safetie. Now it falls out that certaine citizens beeing vpon oc­casion without the citie, are pursued by the ene­mie and in daunger of their lifes. Herupon some man within openeth the gate to res [...]e them. The question is, whether he haue sinned or no. And the truth is, he hath not: because he did not hinder the ende of the law, but rather further it, and that without scandal to men, or contempt to the magistrate.

And this stands euen by the equitie of Gods word. God made a law, that the priests onely should eate of the shewbread: now Dauid being no priest, did vpon vrgent occasion eate of it without sinne. If this be true in Gods law, then it may also be true in the lawes of men, that they may in some cases be omitted without [Page 66] sinne, against God.

Neither must this seeme strange. For as th [...]re is a keeping of a law, and a breaking of the same; so there is a middle or meane action betw [...]ne them both, which is, to doe thing Fa [...] a­liquid pr [...] ­ter [...], [...] [...] [...]. beside the law, and that without s [...]e.

To proceede further, mens laws be either ci­vill or ecclesiasticall. Civill laws are for their sub­stance determinations of necessarie and profita­ble circumstances, tend [...] to [...]hold and main­taine the commandem [...] of the [...] [...] More specially they prescribe what is to be do [...] and what is to be left vndone, touching actions both civill & criminal, touching offices and b [...]r­gines of all so [...], &c. yea they conclude, inioyne, & commād not onely such affaires as be of smal­ler importāce. but also things & actions of great waight, tending to maintaine common peace, civill societie, and the very state of the common wealth. Now such laws binde so farre forth, that though they be omitted without any apparan [...] s [...]ndal or contemp [...], yet the breach of them is a sinne against God. Take this example: A subiect in this lande vpon pouertie, or vpon a couctous minde, against the good law of the land, coines money, which after ward by a sleight of his wit, is cunningly conuaied abroad into the hands of men, and is not espied. Here is no euident of­fence [Page 67] giuen to any man, nor open contempt shewed to the lawgiuer: and yet in this action he hath sinned, in that closely otherwise then he ought to haue done, he hath hindered the good of the common wealth, and robbed the soueraigne prince of her right.

Eccles [...]sticall lawes, are certaine necessarie and profitable determinations of circumstances of the commaundements of the first table. I say b [...]e [...], because all doctrines per­taining to the foundation and good estate of the Church, as also the whole worshippe of God, [...] [...] downe and comma [...]nded in the written word of God, and cannot be prescri­bed and concluded otherwise by all the Chur­ches in the world. A [...]or the Creedes and Con­fession [...] of particular Churches, they are in sub­stance Gods word, and they binde not in con­science by any power the Church hath, but be­cause they are the word of God.

The lawes then which the Church in proper speach is s [...]de to make, are decrees concerning outward order and comelines in the admini­stration of the word and sacram [...]s, in the mee­tings of the cōgregation, &c. & such laws made according to the generall rules of Gods word, (which requires that all things be don to edifica­tiō, in comelines, for the auoiding of offence) are [Page 68] cessarie to be obserued, and the word of God binds all men to thē so farre forth as the keeping of them maintains decent order, and p [...]s o­pen offence. Yet if a law concerning some [...] ­nall ri [...]e of thing indifferent, be at some time vp­on some occasion omitted no offence giuen, not contempt shewed to Ecclestasticall [...]horitie, there is no b [...]each made in the conscience: [...]d that appeares by the example before han [...]. The Apostles guided by the holy Ghost, made a decree for the auoiding of offence, necessarie to be obserued, namely that the Gentiles should ab­staine from strangled and blood and ido [...]ithy [...]s: and yet Paul out of the case of scandall and con­tempt, permits the Corinthians to doe other­wise, 1. Cor. 8. & 9. which he would not h [...] done, if to doe otherwise out of the case of scan­dall and contempt had bin sinne.

Againe, lawes are either mixt or meerely pe­nall. Mix [...], are such lawes as are of weightie mat­ters, and are propounded in cōmanding or for­bidding [...]ea [...]es: and they binde men first of all to obedience, for the necessary good of humane societies and secondly to a punishment, if they o­bay not, that a supplie may be made of the [...]in­drance of the common good. In the breach of this kind of laws, though a man be neuer so wil­ling to suffer the punishment, yet that will not [Page 69] discharge his conscience before God when he of [...]ds. If a man coin mo [...]y with this minde to be willing to die when he is con [...]icted, yet that will not free him from a sinne in the action, be­cause Gods law binds vs not onely to subiection i [...] [...]earing of punishments, but also to obedience of his [...]e commandement, it beeing lawfull, though [...]e should set downe no punishment.

A law meerely pe [...]ll is that, which beeing m [...] of matters of lesse importance, and not vt­ [...]d pre [...]isely in comm [...]ding tearmes, doeth onely declare and shewe what is to be done, or conditionally require this or that with respect to the punishment, on this manner. If any person doe this or that, then he shall forfeit thus or thus. This kind of law kinds especially to the punish­ment, & that in the very intent of the lawgiuer, and he that is readie in omitting the law to pay the fine or punishmet, is not to be charged with sinne before God: the penaltie being answerable to the losse that comes by the neglect of the law.

Thus we see how farre forth mens laws bind conscience. The vse of this points is this: I. hence wee learne that the immunitie of the Popish cleargie whereby they take themselues exemp­ted from civill courts and from civill authoritie in criminall causes, hath no warrant: because Gods commandements binds euery man what­soeuer [Page 70] to be subiect to the magistrate, R [...]. [...]. Let euery soule be s [...]ct to the higher powers. II Hence we see also, what notorio [...] rebe [...] those are, that beeing borne subi [...]cts of this land, yet choose rather to die then to acknowledge (as they are bound in con [...]) the Q [...] Ma [...]estie to be supreame gouernour vnder God in all causes & ouer all persons. III. Lastly we are taught hereby to be readie and willing to giue subiection, obedience, reuerence, and all other duties to magistrates, whether they be superiou or inferiour: yea with chearefulnes to pay [...] and subsidies, and all such lawfull charges [...] appointed by them. Giue to Ces [...] that [...] [...] Cesars, & to God that which is Go [...]. Rom. 13. [...]. Giue to [...] [...] their dutie: tribute to [...] tribute: [...] to whome custome.

Now follows the Oath, which is either asser­torie § [...]. Of an Oath bin­ding. or promissorie. Assertorie, by which a man auoucheth that a thing was done or not done; Promisserie, by which a man promiseth to doe a thing or not to doe it. Of both these I mean to speak, but specially of the second. And here two points must be cōsidered, the first by what means an oath bindeth, the second when it bindeth.

An oath bindeth by vertue of such particu [...] cōmandements, as require the keeping of oath [...] lawfully taken. Num. 30. 3. Who soeuer s [...] an [...]ath to binde his soule by a bond, [...]e shall not [Page 71] [...] his word, [...] shall doe according to all that [...] [...] of his [...].

This being so [...]questiō may be made, whether the [...] of insi [...] bi [...]d conscience, & by what v [...], [...] they [...]ither know the Scrip­t [...] no [...] the true God. A [...]s. They Thu [...] saith Aug [...]. epist. 154. ad Public [...]. & L [...]d. s [...]. [...]. 3. dist. 39. doe bind in conscience. For example: Iacob & Laban make a [...] confirmed by oath. Iacob sweares by the true God, Laban by the god of N [...]or, that i [...], [...] his idols. Now Iacob, though he approoue not the forme of this oath yet he accepts it for a civil bond of the covenant: & no doubt, though Laban beleeued not Gods word reuealed to the P [...]ks, yet he was bound in cōscience to keep this [...]th euen by the law of nature, & though he [...] not the [...] God, yet he [...] the false god of Nac [...]r to be the true God. Gen. 31. 53.

Againe, if a lawfull oath by vertue of Gods cō ­mandements bind conscience, then it must need [...] be that the Romane Church hath long erred, in that [...]ee [...]th and maintaineth that gouer­nours, as namely the Pope and other inferiour T [...]. [...]. [...]. 89. Bishops, haue power to giue relaxations and dispensations, not onely for oathes vnlawfull (from which the word of God doth sufficiently free vs, though they should neuer giue absolutiō) but from a true & lawfull oath made wittingly & willingly without errour or deceit of a thing, honest and possible: as when the Pope frees the [Page 72] subiects of this land, as occasion is offered, from their sworne allegiance and loyaltie to which they are bound, not onely by the law of nature, but also by a solemne and particular oath to the Supremacie, which none euer deemed v [...] ­full but such as carrie traytors hearts. Now this erronious divinitie would easily be revoked, if men did b [...] consider the nature of an oath, one part whereof is Invocation; in which we pr [...] vnto God, first that he would become a witnes vnto vs that we speak the truth and purpose not to deceiue: secondly if we faile & break our pro­mise, that he would take [...]ge vpon vs: and in both these petitions we bind our selues immedi­atly to God himselfe, and God againe who is the ordainer of the oath, accepts this bond and [...] it by his commendement, till it be accomplished. Hence it follows, that no creature cā haue pow­er to v [...]ie the bood of an [...]th that is truly and lawfully an [...]th, vnles we wil [...] the creatures aboue God himselfe. And our Sauiour Christ gaue better [...]ell when he commanded vs to performe our [...] to the Lord for the p [...] ­ting of periurie, Matth. 5. 33.

Next let vs consider the time when an oath bindeth or bindeth not.

An oth bindeth thē, when it is made of things certen & possible, in [...]uth, iustice, iudgemēt, for [Page 73] the glory of God & the good of our neighbour.

Question. I. Whether doeth an oath binde conscience if by the keeping of it there followe losses and hinderances? Answ. If it be of a thing that is lawfull, and the domages be priuate to him that sweareth, then doth it bind conscience. For example: A man makes a purchase of lande at the sea side: his bargaine is confirmed only by oath: and it falles out that before he doe enter possession, the sea breakes in and drownes a part of that purchase. Now he is in conscience to stand to his bargaine, because the thing is law­full, & the domage is priuate, & great reuerence must be had of the name of God which hath bin used in the bargaine making. Dauid makes it the property of a good man, to sweare to his owne hinderance and not to change, Psal. 15. v. 4.

Question. II. Whether the oath which a man hath taken, being induced thereto by fraud and guile, doeth bind conscience. Answ. If it be still of a thing lawfull, and bring nothing but priuate losses, it is to be kept. When the Gibe­ [...]ites had by a fraud brought Iosua to make a league with them, and to binde it with an oath, hee and the princes of the people answer them thus, Wee have sworne vnto them by the Lord [...] God of Israel, now therefore wee may not touch them. Ios. 9. 19. And 300. yeres after, when [Page 74] Saul slewe certaine of the Gib [...]onites against this othe, the plague of [...] [...] was upon the people of Is­rael three yeeres, and was not staied till certaine persons of Sauls family for a recompence were put to death, 2. Sam. 21. v. 7.

Question. III. Whether an oath made by feare or compulsion bind in conscience. For ex­ample. A thiefe disappointed of the bo [...]y [...] he looked for, bindes the true man by solemne oath upon paine of present death to fetch and deliuer vnto him some portion of mony at one 100 or 200 crownes for the redeeming of his life. Well, the oath is taken, and the question is, whether it bind him or not to perform his pro­mise. An answer may be this: some P. [...]. [...] 2. [...]. 13. [...]. [...]. Mel [...]. in, [...]. [...]. de [...]. protestant diuines thinke it doth bind: some againe thinke no: but I take it the safest course to bolde the meane betweene both, on this manner. The oth seemes to bind, and is to be perfourmed: neither C [...] [...] Psal. 15. is it against the good of the cōmon-wealth ( [...] then it were unlawfull) but it is rather a furthe­rance in that a member therof is preserued: and the losses which follow are only priuate to the man, rather to be endured then the losse of life. Yet that a remedy may be had of this priuate in­iury, & that a publike mischiefe may be preuen­ted, the party is to reueale the matter to the ma­gistrate, whose office it is to punish robbers and to order all things according to equity for the [Page 75] cōmon good. But if the case fall out, that the mā through exceeding feare doe further sweare to keep silence, I see not how his oth may be kept, except he be sure that nothing will ensue therof, but a pri [...] domage to himself. For otherwise perpetu [...] [...]ence seemes to be a secrete consen­ting to the robber, & an occasion that others fall into the like danger and hazard of their liues.

Ag [...]ne, in six cases an oth binds not conscience at all. I. If it be made of a thing that is flat against the word of God For all the power of binding which it hath is by the word of god: & therfore whē it is against Gods will, it hath no power to constraine. And it is an old receiued rule, that an oth must not be a bonde of iniquity. Hereupon Dauid when he had made a rash oth to kill Na­bal & [...] his houshold, reioyced when he had an occasion offered by Abigail to break the same, 1. Sam. 25. 32. And though he sware to Shemi, that he would saue his life, 2. Sam. 19. 23. yet after­ward upon better consideration (as it may seem) he commanded his son Salomon to put him to death, as one that had long agoe deserued the same. 1. King. 2. 9. And Herod was far deceiued, that thought he was bound by his oth to giue to the dāsell Iohn Baptists head in a platter. Mat. 14. 7. II. Is it be against the good and whole­some lawes of any kingdome or countrey, whereof a man is a member it bindes not at all: [Page 76] because on the contrary Gods commandement bindes vs to keepe the good lawes of men. III. If it be made by such persons as want sufficient reason and discretion, as young children, fooles, madde men. For the conscience can not indeed be bounde, where the understanding can not discerne what is done. IIII. If it be made of such as haue no power to bind themselues, it bindes not: because it is made against the lawe of nature, which is, that Qui sui i [...]ri [...] non est obligar [...] se non potest. a Bellarm. li. 2. de [...]. cap. 36. he which is ot in his owne power can not binde himselfe. Hence it followes, that papists erre grossely when they teach, that a childe may enter into any rule or order of religion, yea binde himselfe thereto by oath, and the oath to be good, flatt against his parents consent. Num. 30. 4. If a woman vow vnto the Lord, & bind her selfe by a bond, being in her fathers house in the time of her youth, &c. 6. If her father disallow her the same day that he heareth all her vowes and bondes, they shall not be of value. And an ancient councill decreed that all children that vpon pretence of Gods wor­ship should depart from their parents, and not doe C [...]il. G [...]g. cap. 16. them d [...]e reverence, should be accursed. Second­ly they erre in that they teach that the promise made priuately by a childe in way of marriage without and against consent of wise and careful parents, bindes them: whereas indeede if this [Page 77] promise were further bound by an oth, it could not stand: because children under gouernment and tuition of parents can not giue themselues. V. It bindes not if it be made of a thing that is out of a [...]ns power, as if a man sweare to his friend to giue him another mans goods. VI. If at the first it were lawfull, and afterwarde by some meanes become either impossible or vn­lawfull, it binds not conscience. For when it be­comes impossible, then wee may safely thinke that God from heauen frees a man from his oath. And when it beginnes to be unlawfull, then it ceaseth to bind, because the binding ver­tue is onely from the worde of God. For ex­ample: a king bindes himselfe by oath to a for­raine Christian prince to find him men & mo­ney to defende his people against all enemies. This oath is lawfull. Well, afterward the prince becomes a professed enemy to him, his religion, & people: and then the kings oth becomes un­lawful and binds him not: because the word for­bids that there should be any league of amitie with Gods enemies: though there may be leagues of concord with them.

Seeing a lawfull oath must bind conscience, though a man be deceiued and great losses fol­low, it shews in how great reuerence we should haue Gods name, and with what care and con­sideration [Page 78] take an oth. And by this we must be aduertiseo to take heed of customable swearing in our common talke, whether our oathes be great or small. We must thinke of an oth as a part of Gods worship: nay the H. ghost often puts it for the whole worship of God. Isai. 19. 18. In that day shall five cities in the lande of E­gypt speake the language of Canaan, and shall sweare by the Lorde of hostes, that is, acknow­ledge and worship him. Ierem. 12. 16. If they will learne the waies of my people, to sweare by my Name, The Lorde liveth, then shall they be built in the middest of my people. This serues to shew unto us, that such as giue them-selues to swearing, want religion & good conscience: & that those families in which there is risenesse of othes, abandon all care of religion, and banish God out of their houses. And indeed it is a very hard thing for the common swearer to auoide common periury. If we see a man holde up his hand at the barre of an earthly iudge we pity him and are sorry for him: on then why doe we not pittie blasphemers and common swea­rers. For with God they are no better then re­beis, that hold up their hands at the barre of his iudgement seate as guilty malefactours. Exod. 20. 7. Augustine saith well, They that worship stockes and stones feare to svveare falsely by [Page 79] stones, and doest not then feare God that is pre­sent, God that liveth, God that [...] God that taketh revenge of contemners: but of bad custome vvhen thou art beleeved, thou svvea­rest: vvhen none requires it, thou svvearest: and vvhen men cannot abide it, then svvea­rest.

Thus much of an Oath: now followes a pro­mise which is either to God or man: the first is called a vow, the second a single promise.

A vowe is taken three waies. First general­ly § 1 [...]. Of a vow bin­ding. for a promise of morall obedience: and this vowe is first made in Baptisme and continued in the Lordes Supper, as also in the spirituall exercises of invocation and repentance. It is called of Peter 1. Epist. 3. 21. the stipulation which a good conscience makes to God.

This kinde of vowe bindes all and euery member of the Church of God. And the not keeping of it is the common sinne of the worlde: for most men make not conscience to perfourme that which they haue promised to God in Baptisme: and therefore their Bap­tisme is become unto them the sacrifice of fooles. Ecclesiast. 4. 17. But considering we are bound in conscience by this vowe, let vs here­after endeauor to be as good as our word; and that shall be when we begin to die to our sinnes [Page 80] and rise to newnesse of life: we will seeme to haue care to keepe touch with men: what a shame is it for us then not to keepe couenant with God.

Againe a vow is taken for a promise of cere­moniall obedience, whereof reade Num. 6. and 30. and Levit. 27. This vow is peculiar to the old Testament and did not bind all men, but on­ly such as had peculiar occasion to vowe, and thereupon bound themselues: as the Nazarites, and some other.

Thirdly a vow is taken for the performance of some outwarde and bodily exercises taken up of a mans owne accord, as being things in a mans owne liberty, without any commaundè­ment of God: as the keeping of set times of fast, of praying or reading, the performance of set taskes, almes giuing, abstinence from certaine meates and drinkes, in the use whereof through our owne weakenesse we feare any occasion of sinne. And this kind of vow is more peculiar to the new Testament.

In the making of it that it may be warranta­ble, foure things must be obserued. I. It must be agreeable to the worde of God. II. It must not be against a mans generall or particular cal­ling. III. It must be in a mans power, and not against Christian liberty. IIII. It must be so [Page 81] made and be obserued without any opinion of [...]rit or worship of God to this end alone, that it may be a means to exercise and cherish repen­tance and inuocation, temperance, patience, and to shewe forth thankfulnesse to God.

A vowe thus made, binds conscience by ver­tue of Gods commandement. Eccles. 5. 3. When thou hast [...] a vow to God, [...] not to pay it.

And the vow once made continues to binde so long as the thing is in force which was the [...] of the vow For example: A man desi­rous to practise sobrietie and temperancy, finds that drinking of wine is hurtful to him hereup­on he vowes to God to drinke no wine: now [...] vow once made [...] him [...] [...] estate of his body alter, and he feele no inconvenience in wine; and then [...] ceaseth to bind any longer.

Question Whether Papists are bound in con­science to keepe the vowes of single life and vo­luntary pouerty which they make, or no. Ans. No. Reasons. I. They are [...] against Gods cō ­ [...] [...] if they cannot abstaine, let them [...] for it is better to marry then to [...]. 1. Cor. 7. 9. This we warned [...] of that if there were [...] [...] would not [...] they should not [...]. 2. Thess. 3. 10. II they are not in the power of him that voweth: as the promise of [...] chastity in single life. III. they abolish [Page 82] christian liberty in the vse of the creatures and ordinances of God, as riches, and mariage, meat, drinke, appar [...] making that necessary which God left to our liberty. IV. They are made that men may thereby merit life eternall & worship God: whereas Paul saith, 1. Tim. 48. Bodilyex­ercise profiteth little, but godlinesse [...] profitable for all things. Therefore they are better broken then kept.

As for a single promise, it also bindes a man according as he will to whome the promise is § 11. Of a single pro­mise bin­ding. Aug. epist. [...] 205. made, though he be an heretike or an infidell. As for the purpose of the mind it binds not, but may upon conuenient cause be altered.

Yet we must remember that there are so [...] cases in which a promise made binds not. I. If it be against Gods word. One saith well, In evill Isid. lib. 4. Sy [...]. promises cut off thy faith. It is a [...] promise which cannot be perfourmed without an offence, II. If he which makes it want reason or suffi­cient discretion. III. If he make the promisae who can not bind himselfe: as a child under the gouernment of his parents. IV. If a man be in­duced to make his promise by fraud & guile. V. If the promise being at the first lawfull become afterward either impossible or unlawfull.

And though men be bound in conscience to keepe their promises: yet this hinders not but [Page 83] that there is and may be a good and lawfull use of Indentures and obligations. For the bonde of conscience is betweene man and God: but the bonde of an obligation is onely betweene man and man. Abraham when hee bought a purchase of Ephron the Hi [...]te, hee payed his money and made it sure before witnesse, Gen. 23. vers. 17.

Here we must consider the generall sinne of this age, which is to speak deceitfully euery one to his neighbour. It is an hard thing to find a mā that will stand to his word and lawfull promise. It is a rule of Machi [...]vell that a man may pra­ctise many things against his faith, against cha­rity, and humanity, and religion: and that it is not necessary to haue these vertues, but to coun­terfait and dissemble them. But let all such as feare God, make conscience of their word, be­cause they are bound so to do: and hereby they shall resemble their heauenly father who is true in all his promises; and they shall also bring soorth a notable fruite of the spirite, Galat. 5. vers. 22.

Hitherto I haue spoken of the cause that ma­keth conscience to giue iudgemente Now fol­loweth § 12. How conscience giues iudge ment. the manner of iudgement.

Cōsciēce giues iudgemēt in or by a kind of rea­soning or disputing, called a practicall syllogisme [Page 84] Rom. 2. 15. their reasonings [ [...] [...], [...].] [...] [...] excusing [...] other.

In the making of this reason, conscience hath two assist [...] mind, and memory.

The mind is the storehouse and [...] [...] of all manner of rules and principles. It may be co [...] ­pared Min [...] tells what is law. to a booke of law, in which are [...] down the penall statutes of the lande. The of it it is to preferre and present to the conscience rules of diuine law whereby it is to giue iudge­ment.

Memory serues to bring to mind the particu­lar actions which a mā hath done or not done, Memorie giue [...] evi­dence. that conscience may determine of them.

Now conscience assisted by these [...], proceeds in iudgement by a kinde of argumen­tation: an example whereof we may take from the conscience of a murderer thus.

ergo, Thou art accur sed, saith conscience, and so giueth her sentence.

To proceed: Conscience giues iudgement ei­ther § 1 [...]. How many wai [...] conscience g [...] iudge­ment. of things past or things to come.

Of things past two waies, either by accusing & cond [...]ning, or by excusing & absoluing. Ro. 2. 15.

To accuse is an action of conscience giuing [Page 85] [...] that this o [...] that thing was [...]ll don; [...] that still by reasoning on this manner.

[...] ▪ This thy action is a [...].

To [...] is another action of the con­science [...]yned with the former, whereby it gi­ueth iudg [...]t that a man by this or that sinne hath deserued death: on this maner.

ergo, Thou hast de served a double death.

These two actions are very sorcible and ter­rible: for they are the [...]ctions and pric­kings that be in the heart. Act. 2. 37. they are the stripes as it were, of an iron rodde, wherewith the heart of a man smiteth it selfe, 2. Sam. 24. 10. And by reason of them, conscience is compared to a wo [...]e that neuer dieth but alwayes lyes gnawing and grabbling, and pulling at the heart of man, Marc. 9. 42. and causeth more paine and anguish, then any disease in the wo [...]ld, can.

The time when conscience perfourmes these actions is not before the sinne, or in the acte of s [...]ing, but specially after the sinne is done and past. Reason. I. Before a man sinne, the deuill doth extenuate the fault & make sinne to be no [Page 86] sinne. II. Corrupt affections doe for a time so blind and ouercast iudgement, that it doeth not see or at the least consider what is good or bad, till afterward.

Neither doth conscience [...]ccuse & conde [...] only for time present, but also long after a thing is done. The consciences of Iosephs [...]hren accuse them 22. yeres after they had solde him into Egypt. Gen. 42. 21.

The effect of the accusing and conde [...]ning conscience is to stir vp sundry passions and [...]o­tions in the heart, but specially these five.

The first is sha [...], which is an affection of the heart, whereby a man is gr [...]eued and displea­sed with him-selfe, that hee hath done any e­uill: and this shame showeth it selfe by the ri­sing of the bloode from the heart to the [...].

Yet wee must here remember that [...] such as haue the pardon of their sinnes, and are not guilty, may be ashamed and b [...]sh, Rom. 6. 21. What fr [...] had yee in those things, wher­at ye now blush, or, be ashamed. Whereas those which are most guilty may be without all shame. Ierem. 6. 15. were they [...] [...] they had [...]itted [...] [...]y, [...]y, they vvere not ashamed, [...] they [...] [...] [...]: because they are growen to some great [Page 87] height in sinne, Eph. 4. 18.

The second passion is sadnesse and sorrowe: which is commonly thought to be nothing else but Melancholy: but betweene them twa [...]e, there is great difference. Sorow that comes by melancholly ariseth onely of that humour an­noying the body, but this other sorrow ariseth of a mans sinnes for which his conscience ac­cuseth him. Melancholly may be cured by phi­ [...]e this sorow [...] not be cured by any thing but by the blood of Christ.

The third is feare: in causing whereof con­science is very forcible. If a man had all the de­lightes and pleasures that heart can wish, they can not doe him any good, if conscience be guiltie. Belshazzar when hee was in the mid­dest of all his delights, and saw the hand wri­ting vpon the wall: his countenance changed, his thoughts trouble [...] him, his ioy [...]ts loosed, and his knees smote togither, Dan. 5. 6. Yea the guiltie conscience will make a man afraid, if hee see but a worme peepe out of the ground, or a silly creature to goe crosse his way, or if hee see but his owne shadowe on a sudda [...], or if he do but forecast an euill with himselfe. Pro­verb. 28. 1. The vvicked flyeth vvh [...] no man pur sueth him.

Terrors of [...]ōsciēce whē they are more vehe­cause [Page 88] other passions in the body, as exceeding heare, like that which is in the fi [...]t of an ag [...]e, the rising of the entrals towardes the mouth: and swounding [...] as experience hath often shewed. And the writer of the booke of Wisedome saith truly, cap. 17. vers. 10. It is a [...] full thing vvhen malice is condemned by [...] [...] test [...] ­monie: and a conscience th [...] is [...], [...] ever fore-cast cruell things. For feare is no­thing else, but the betraying of the succ [...], that reason offereth, &c. they that did [...] the night that was [...]llerable, &c. sometimes [...] The [...] of Eg [...]. vvere troubled vvith mon [...]s visions, and sometimes they s [...]ned, as though their [...] soule should betray them: for a sudden feare [...] looked for, came upon them.

The fourth is desperation, whereby a man through the vehement and constant accusation of his conscience, comes to be out of all hope of the pardon of his sinnes. This made Saul, Achitophel, and Indas, to hang them selues; this makes many in these daies to doe the like as appeareth by the declarations of such as haue bene presented, when they were about to hang or drowne them selues, or to cutt their owne throats.

The last is a perturbation or disquie [...]es of the whole man: wherby all the powers & faculties [Page 89] of the whole man are forth of order, Isa. 57. 20. The wicked are like the raging of the sea that [...] test, vvhose vvaters cast vp [...]ire and [...]rt.

Thus much of the two first actions of con­science, which are to accuse and condemne: the s [...]cond followeth to excuse and absolue.

To excuse, is an action of the conscience gi­uing iudgement that the thing is well done.

To absolue, is an action of the conscience gi­uing iudgement that a man is free or cleare frō fault and so from punishment.

From these two actions arise some special af­fections: I. bold [...]es and confidence, Prov. 28. 1. The righteous are bold as a lyon. II. ioy and re­ioycing, 2. Cor. 1. 12. Our reioycing is the testi­ [...]nie of my conscience, that in all simplicitie and godly pure [...]es I haue had my conuer sation in the world. Hence it is said, that a good conscience is a continuall feast.

Hithe [...]to I haue spoken how conscience giues iudgement of things done and past: now followeth her iudgement of things to be done.

Conscience giues iudgement of things to come, by foretelling and as it were saying in­wardly in the heart, that the thing may be well done or ill done. Of this kinde of iudgement e­uery man may haue experience in him selfe, [Page 90] when he is about to enterprise any busines ei­ther good or badde.

By this we may see the goodnes of God to all men. If a man beeing to make an vnknowne iourney, should finde one that would goe with him and shew him the way, with al the turnings thereof, he could not but take it for a great point of curtosie. Wee are pilgrimes in this world, our life is our iourney. God also hath ap­pointed our conscience to be our companion and guide, to shew vs what course we may take and what we may not.

And here it must be noted, that in all things to be done, conscience is of great force & beares a great stroke. For, This is the beginning of a good vvorke, that the conscience first of all give her iudgement truely, that the thing may be done, and is acceptable to God. Rom. 14. 23. What­soeuer is not of faith, that is, whatsoeuer is not done of a settled perswasion in iudgement and conscience out of Gods word, howsoeuer men iudge of it, is sinne. Againe, God regardes not the outward pompe of the action or the doer, but obedience and especially the obedi­ence of the heart: therefore vnlesse the con­science first of all approoue the thing to be good and agreeable to Gods will, it can be no­thing else but a sinne. And he that shall doe a [Page 91] thing, because it is good in his owne eyes, not knowing that God doeth allow of it, pre­ferres him-selfe before God, and disobaies him as the seruant that in his masters house will not doe his masters will but his owne will.

From this former rule arise three other: the first, What soeuer is done vvith a doubting con­se [...]e is a s [...]e. For example: some beleeuers in the Primitive Church held, that still after the ascens [...]on of Christ there remained a difference betweene meate and meate, and therefore it was a scruple to them to eate of sundrie kinde of meates! [...]ow put the case, by example they are drawne on to eate swines flesh, or some other thing which they thinke is forbidden: and there [...] no question but in so doing they haue sinned, as Paul prooueth, Rom. 14. v. 14. I knovv and [...] persvvaded through the Lord Iesus, that there is nothing vncleane of it selfe: but vnto him that iudgeth any thing vncleane, it is vncleane: and v. 23. He that doubteth is condemned, if he eate: because he eateth not of faith.

The second What soeuer thing is done vvith an erroneous conscience, is a sinne. For ex­ample, in the primitiue Church diuers of the Gentiles helde this errour, that fornication [Page 92] was a thing indifferent, and therfore [...]onscience told them that they might doe i [...] and yet neuer­thelesse fornication in them was a sinne [...] becaus [...] conscience erred in her iudgement. And euill r [...] ­maines euill, though conscience [...]y the contra­rie a thousand times.

The third. What soeuer is done Erronious conscience bindeth. For he that iudgeth a thing to be euill. if he doe it, hath sinned, as much as in hi [...] lieth. against con­science, though it erre & be deceiued, it sinne in the d [...]er. Example. An Anabaptist holding it vt­terly vnlawfull to sweare, is brought before a magistrate; and vrged either through feare or so [...] cause, takes an oath & that against his o [...]ne conscience: now the question is, whether he hath sinned or no. Ans. He hath indeed sinned not so much because he hath taken an oath, for that is the ordinance of God: but because he hath taken an oath in a bad manner, that is, against his conscience, and therefore not in faith.

Thus it is manifest that consci [...]nce beares a great stroke in all things that are to be saide or done. And hereby we are aduertised of many things. First, if a thing done without good di­rection of cōscience be a sinne, then much more that which is done without direction of Gods word is a flatte sinne: for without direction of Gods word conscience can giue no good dire­ction. And if God will holde that for a sinne which is done without direction of his word, [Page 93] then no doubt Gods word ministers sufficient direction for all actions whatsoeuer: so as if a man be to put but a bit of bread in his mouth, it can so farre forth direct him, that in doi [...]g of it he shall be able to please God: If this were [...]ot true, mans ease were most miserable. For then we should sinne in manifold actions, and that without remedie. And here by the Word, I meane nothing but the Scriptures of the olde and new Testament, which containe in them­selues sufficient direction for all [...]ctions As for the law of nature, though it af [...]oard in deede some direction; yet is it corrupt, imperfect, vn­certen: and whatsoeuer is right and good therin is contained in the writtē word of God. And as for the best vnwrittē traditions, let al the Papists in the world answer if they cā, how I may in cō ­science be perswaded that they are the word of God. If they say that the auncient fathers of the primitive Church auouch in their writings that they are Apostolicall traditions, I answer a­gaine, how [...] I know and be certen in con­science that the fathers subiect to errour, in say­ing so haue not erred.

Againe we learne hence, that a good intenti­on is not sufficient to make a good worke, vn­lesse withall conscience can giue iudgement that God doth approoue the action. This shewes [Page 94] the ignorance of our people, that when [...] [...] their dealings they runne vpon a good mea­ning, then alwaies they thinke they doe well and please God.

Thirdly, hence it appeares that all thing [...] deuised by man for the worship of God, [...]re fiarre sinnes; because conscience [...] not say of them that they please God. Esa. 29. 13. Mark. 7. v. 7.

Lastly, wee learne here that ig [...]or [...]nce of Gods will and word, is a daungerous thing, and makes the life of man to abound, yea to flowe with a sea of offences against God. Men com­monly thinke that if they keepe themselues frō petiurie, blasphemie, murder, theft, whordome, all is well with them: but the truth is, that so long as they liue in ignorance, they want right and true direction of conscience out of Gods word, and therfore there best actions are sinnes, euen their eating and drinking, their sleeping and waking, their buying and selling, their speach and silence, yea their praying and seruing of God. For they doe these actions either of custome, or example, or necessitie, as beasts doe, and not of faith: because they know not Gods will touching things to be done or left vndone. The consideration of this point should make e­uery man most carefull to seeke for know­ledge [Page 95] of Gods word, and daily to increase in it, that he may in all his affaires haue Gods lawes to be the men of his counsell, Psal. 119. 24. that [...] may giue heede to them as to a light shining in a [...]rke place. [...]. Pet. 1. 19. that he may say with P [...]er, when Christ commanded him to lanch forth into the deepe, and to cast forth his net: Lord [...]ve h [...]e ben all [...]ight, ana haue catched nothing, yet in thy word vvill I let d [...]vvne my [...]t, Luk 5. 5.

COnscience is either good or badde.

Good conscience is that which rightly according to Gods worde, excuseth and comforteth. For the excel­lence, goodnes, and dignitie of conscience, standes not in accusing, but in excusing. And by doing any sinne whatsoeuer [Page 96] to giue an occasion to the conscience to [...]use or condemne, is to wound it and to offend in Thus Paul saith that the Corinthians [...]ded the consciences of their [...] [...]; wh [...] they vsed their libertie as an [...]ccasian of offence to them 1. Cor. 8. 9. [...]. Agai [...] he calleth a good conscience, a conscience without offence, that i [...], which hath no stoppe o [...] [...] to hinder it from excusing, Act. 24. 16.

Good conscience, is either good by [...] or by regeneration.

Good by creation was the conscience of A­dam, which in the estate of innocencie did one­ly excuse & could not accu [...] him for any thing: though it may be, an [...] to accuse was not wanting▪ [...] afterward an occasion should be of­fered. And hence we haue further direction to consider what a good conscience is, namely such an one as by the order set downe in the creati­on, ex [...]th onely without accu [...]. [...] cuse is a defect in the [...], following [...] ­ter the first creation. Fee na [...]rally there is an a­greement and harmony betweene the parts and the whole: but if the conscience should natural­ly accuse, there should be ad [...]ssent and disagr [...] ­ment and diuision betweene the conscience and the man himselfe.

Regenerate conscience is that which b [...]eing [Page 97] corrupt by nature, is renewed and purged by faith in the blood of Christ. For to the regene­rating of the conscience, there is required a con­version or chaunge; because by [...] all mens consciences since the fall are euill, and none are good but by grace. The instrument [...]ing to make this chaunge is faith, Act. 15. 9. Faith puri­fieth the heart. The m [...]orious cause is the blood of Christ, Hebr. 9. 14. How much more shal the blood of Christ &c. purge your conscience frō dead works to s [...]rue the liuing God.

The propertie of regenerate conscience is twofold: Christian [...], & C [...]ttenti [...] of salua­tion. Because both these haue their place▪ not in the outward man, but in the [...] and consci­ence.

Ch [...]istian libe [...], [...] spirituall and holy free­dome, purchased by Christ. § [...] Of chri­ [...] libe [...]ty.

I say, it is spi [...] first to put a difference b [...]ne it and civill libertie, which standes in outward and bodily freedomes and priuiledges: secondly to confute the Iewes, that looke for earthly libertie by Christ: and the Anabaptists, who imagine a freedome from all authoritie of magistrates in the kingdome of Christ.

Againe, I say it is an holy freedome to con­fute the [...], who thinke that by the death of Christ, they haue libertie to liue as [Page 98] they list.

Lastly I say that it is purchased by Christ, to shew the author thereof, Gal. 5. 1. Standfast i [...] the libertie vvhere with Christ hath made you free. And to confute the Papists, whose doctrine in effect is thus much, that this libertie is pr [...] ­red indeede by Christ, but is continued partly by Christ, and partly by the man himselfe.

Christian libertie hath three parts.

The first, is a freedome from the iustification of the morall lawe. For he that is a member of Christ, is not bound in conscience to bring the perfect righteousnes of the law in his owne per­son for his iustification before God, Gal. 5. 1. with v. 3.

Hence it followeth, that he that is a Christi­an, is likewise freed from the curse and condem­nation of the law, Rom. 8. 1. There is no con­demnation to them that are in Christ. Gal. 3. 13. Christ hath redeemed vs from the curse of the law, when he was made a curse for vs.

By this first part of Christian libertie, it ap­peares that there cannot be any iustification of a sinner by workes of grace before God. For he that will be iustified but by one worke, is debter to the vvhole lavv, Gal. 3. 3. but no man that is a member of Christ is debter to the whole law; for his libertie is to be free in that [Page 99] point: therefore no man is iustified so much as by one worke.

The second part, is freedome from the ri­gour of the law, which exacteth perfect obe­dience and condemneth all imperfection, Rom. 6. 14. Sinne hath no more dominion ouer yo [...]: for ye are not vnder the law but vnder grace. 1. Ioh. 5. 3. This is the loue of God, that ye keepe his commandements: and his commandements are not grieuous.

Hence it followeth that God will accept of our imperfect obedience, if it be sincere: yea he accepts the will, desire, and indeauour to obay for obedience it selfe. Malach. 3. 17. And I vvill spare them as a man spareth his owne sonne that serueth him.

The third part is, that the conscience is freed from the bond of the ceremoniall law, Gal. 3. 25. But after that faith is come, we are no more vn­der a schoolemaster. Eph. 2. 15. And hath broken the stoppe of the partition wall, in abrogating through his flesh, the lavv of commaundements vvhich standeth in ordinances. Coloss. 2. 14. And hath put out the hand vvriting of ordi­nances vvhich vvas against vs. v. 16. Let no man therefore condemne you in meate and drinke, or in respect of an holy day, or of the new moone, &c.

[Page 100] Hence it followeth, that all Christians may freely without scruple of cōscience, vse all things indifferent, so be it the manner of vsing them be good.

And first, when I say that all may vse them, I vnderstand a two-fold vses naturall, or spiri­tuall.

The naturall vse, is either to [...]eleeue our ne­cessities, or for honest delite. Thus the Psalmist saith, that God giues not onely bread to streng­then the heart of man, but also wine to make glad the heart, & oyle to make the face to shine, Psal. 104. 15. and God hath put into his creatures infinite varieties of colours, sauours, tastes, and formes to this end that men might take delite in thē. Hence it follows, that Recreation is lawfull, and a part of Christian libertie, if it be well vsed. By recreation I vnderstand exercises and sports, seruing to refresh either the bodie or the [...] and that they may be well vsed, two rules esp [...] ­cially must be remembred. The first, that l [...]full recreation stands only in the vse of things indif­ferent. For if the things be commanded by God, there is no sporting in them; or if they, be for­bidden, there is no vsing of them at all. Vpon this ground, sundrie kindes of recreation are to be neglected. As I. the dauncing commonly vsed in these daies, in which men and women, [Page 101] yongmen and ma [...]s, all mixed together, daunce to the sound of the instrument or voyce in time and measure, with many wanton gestures, and that in solemne meetings after great feasts. This exercise cannot be numbred among things in­different; for experience sheweth, that it hath beene vsually either a fruit or a follower of great wickednes, as idolatric, fornication, drun­kennes: hereupon, one well compared it to a Tripadium est circulus [...] [...] Di [...]b [...]l [...]. circle, whose center was the deuill. Againe, if we must giue an account of euery idle worde, then also of euery idle gesture and pace: & what account can be giuen of these paces backward and forward, of caprings, iumpes, gambols, tur­nings, with many other [...]riskes of lightnes and vanitie, more beseeming goates and apes, of whome they are commonly vsed, then men. Whereas Salomon esteemed laughter as mad­nesse, he would (no doubt) haue condemned our common lascivious dauncing much more for madnesse, laughter beeing but the least part of it. II. Dicing, which is precisely the ca­sting of a lotte, not to be vsed at our pleasures, but in matters of weight and importance. And of this kinde are all games, the ground where­of are not the sleight of mans witte, but lotte a­lone. III. Playes and enterludes, that stande in the representation of the vices and misde­meanour [Page 102] of the world. For if it be not lawfull to name vices, vnles it be in the way of dislike, Eph. 5. 3. much lesse is it warrantable to gesture and represent vice in the way of recreation and delite. The second rule is, that recreation must be a sparing, moderate, and lawfull vse of things pag 103. and 104. indifferent, according to the rules following:

The spirituall vse is, when we take occasion by the creatures to meditate and speake of hea­uenly things: as, vpon the sight of the vine and the branches thereof, to consider the mysticall coniunction betweene Christ and his Church: by the sight of the rainbow to think of the pro­mise of God of not drowning the world by wa­ters: and by any thing that befalls, to take occasi­on to consider in it the wisdome, goodnes, iu­stice, mercie, providence of God, &c.

I adde further, that things indifferent; as bon­dage, outward libertie, riches, pouertie, single estate, marriage, meate, drinke, apparrell, buil­dings, may be vsed freely, because they are nei­ther commanded by God nor forbidden: and in themselues considered, they may be vsed or not vsed without breach of conscience.

The right manner of vsing them, is to sancti­fie them by the word and praier, 1. Tim. 4. 3, 4. and not onely some of them, but the vse of them all. Meate, drinke, and marriage are thus to be [Page 103] sanctified as the place before noted declareth. Paul sanctified his iourney on this manner, Act. 21. 5. And the Iewes were commanded to dedi­cate their houses at the first entrance, Deut. 20. 5. By this dedication we may well vnderstand not onely the letting of the house, or the prouiding of a tenant, but also the sanctifying of it by invo­cation of Gods name, that by his blessing the place with the roomes thereof might serue for their benefit and comfort. And on this maner to blesse our dwelling places when we first enter into them, is the best way that can be to preserue them from the casualties of fire within, and lightning from heauen, and from the annoiance and molestation of euill spirits, and other iudge­ments of God.

Things indifferent are sanctified by Gods word, because it shewes what things we may vse, and what things we may not: and if we may vse them, in what manner it is to be done. And to this purpose the scriptures affoard foure rules.

The first, that all things must be done to Gods glorie, 1. Cor. 10. 31. Whether ye eate or drinke or what soeuer ye doe, doe all to the glorie of God. And that this may be performed, things indifferent must be vsed as signes and tables, in which we may shew forth the graces & vertues [Page 104] that God hath wrought in the heart. For exam­ple: we must so make our apparrell both for matter and fashion, and so weare it, that it may in some sort set forth to the beholder our mo­destie, sobrietie, frugalitie, humilitie, &c. that hereby he may be occasioned to say, behold a graue, sober, modest person: and so of the rest. And the common sinne of this time is, that meat, drinke, apparrell, buildings, are vsed as banners displaied to set forth to the world mans wit, ex­cesse, and pride of heart.

The second We must suffer our selues law­fully to be limited and restrained in the ouer-much or ouer-common vse of things indiffe­rent. I say the ouer-common vse, because it is not Gods will vtterly and absolutely to barre vs of the vse of such things. Now the restrai­ners of our vse are two, the first is the lawe of charitie. For as charitie giues place to pietie, so Christian libertie in the vse of outwarde things, giues place to charitie. And the law of charitie is, that we should not vse things indif­ferent to the hurt or offence of our brother, 1. Cor. 8. 13.

Question. Whether may a man vse his li­bertie before such as are weake, and not yet perswaded of their libertie. Ansvver. Some are weake of simple ignorance, or because [Page 105] they haue beene deceiued by the abuse of long custome: and yet are willing to be reformed. And before such wee must abstaine, least by ex­ample we draw them to sinne by giuing occasi­on to them of doing that whereof they doubt. Againe some are weake up [...] affected igno­rance or of malice, and in the presence of such we need not abstaine. Vpon this ground Paul who circumcised Timothy would not circum­cise Titus.

The second restrainer is the wholesome lawes of men whether ciuill or Ecclesiasticall. For howsoeuer things indifferent after the law is once made of them, remaine still indifferent in themselues: yet obedience to the law is ne­cessary, and that for conscience sake. Actes 15. vers 28.

The third: we must use things indifferent so farre foorth as they shall further us in godli­nesse. For we ought to doe all things not only to the edification of others, but also of our own selues. And therefore it is a flat abuse of christi­an liberty, for men so to pamper their bodies with meate and drinke, that thereby they dis­able themselues to heare Gods word, to pray, to giue good counsell, to doe the ordinary works of their callings.

The fourth: things indifferent must be used [Page 106] within the compasse of our callings, that is, ac­cording to our ability, degree, state and condi­tion of life. And it is a common abuse of this li­berty in our dayes, that the meane man will be in meate, drinke, apparell, building, as the gen­tlemans the gentleman as the knight; the knight as the lord or Earle.

Now then things indifferent are sanctified to vs by the worde, when our consciences are re­solued out of the word that we may use them, so it be in the manner before named, and accor­ding to the rules here set downe.

They are sanctified by prayer, when wee craue at Gods handes the right use of them, and hauing obtained the same, giue him thanks therefore. Coloss. 3. v. 17. Whatsoever yee doe in worde or deede, doe all in the name of our Lorde Iesus, giving thankes to God the father by him.

Thus much of Christian liberty, by which wee are admonished of sundry duties. I. to la­bour to become good members of Christ of what estate or condition soeuer we be. The liberties of the citie of Rome made not one­ly Romanes borne but euen the men of other countreyes seeke to be citizens thereof. Act. 22. 28. The priuiledges of the Iewes in Persia made many become Iewes, Hest. 8. 17. O then, much [Page 107] more should the spirituall liberty of conscience purchased by the blood of Christ, mooue us to seeke for the kingdome of heauen, and that we might become good members thereof. II. Againe by this we are taught to study, learne, and loue the scriptures, in which our liberties are recorded. Wee make account of our char­ters wherby we holde our earthly liberties, yea wee gladly reade them and acquaint our selues with them: what a shame then will it be for vs to make no more account of the word of God that is the law of spirituall liberty. Iam. 2. v. 16. III. Lastly we are aduertised most heartily to obey and serue God according to his worde, for that is the ende of our liberty: the seruant doeth all his businesse more chearefully in the hope and expectation he hath of liberty. Againe our liberty most of all appeares in our seruice and obedience, because the seruice of God is perfect freedome; as on the contrary in the dis­obedience of Gods commandements standes our spirituall bondage.

The second property of conscience is an vnfal­lible certenty of the pardon of sinne & life euer­lasting. § 2. Of cer­tentie of saluation. That this point may be cleared, I will handle the question betweene vs and Papistes touching the certenty of saluation. And that I may proceede in order we must distinguish the [Page 108] kindes of certenty. First of all, Certenty is either Vnfallible or Conjecturall. Vnfallible, wherein a man is neuer disappointed. Conjecturall, which is not so euident, because it is grounded onely upon likelihoodes. The first all Papiste [...] [...], but the second they [...] in the matter of saluation. Againe certenty is either of faith, o [...] experimentall, which Papistes call [...]rall. Certenty of faith is, whereby any thing is cer­tenly beleeued; and it is either generall or speci­all. Generall certenty, is to beleeue assuredly that the word of God is trueth it selfe, and this both wee and papistes allow. Speciall certenty is by faith to apply the promise of saluation to our selues, and to beleeue without doubt that remis­sion of sinnes by Christ and life euerlasting be­longs unto us. This kind of certenty we holde and maintaine, and Papists with one consent de­ny it, acknowledging no assurance but by hope; Morall certenty is that which proceedes from sanctification and good workes, as signes and tokens of true faith. This wee both allowe, yet with some difference. For they esteeme all cer­tenty that comes by workes to be uncerten and often to deceiue: but wee doe otherwise if the workes be done in uprightnesse of heart.

The question then is, whether a man in this life may ordinarily without reuelation be vn­fallibly [Page 109] certe [...] of his owne [...], first of all [...]d principally by faith, and then secondly, by such workes as are unseperable [...]panions of faith. We hold this for a cleare & [...]tudent prin­ciple of the [...]ord of God, and [...]trariwise the Pepists deny, it wholly. I will [...] pr [...] the trueth by some [...]ewe arg [...], and then answer the common obiections.

Arg [...]t. 1. That which the spirit of God doth first of all testifie in the heart and consci­ence of any [...]n, and then afterward fully con­firme▪ is to be beleeued of the same man as vn­fallibly cert [...] but the spirite of God first of all doeth testifie to some men, namely true belee­uers that they are the sonnes of God; and after­ward confirmes the same unto them: therfore men are unfillibly to beleeue their owne ado­tion. Now that the spirit of God doth giue this testimony to the conscience of man, the scrip­ture is more then plaine. Rom. [...]. [...] [...]e have re­ceived the spirit of adoption whereby vvee cry, A [...]a, F [...]ther. The same spirit beareth witnes vvith our spirit, that we are the sonnes of God. Answere is made, that this testimony of the spi­rite is giuen onely by an experiment or feeling of an inward delight or peace, which breeds in vs not an infallible but a coni [...]cturall certenty. And I answere againe that this exposition is flat [Page 110] against the text. For the spirit of adoption is said here not to make vs to thinke or speake, but to cry Abba, Father: and crying to God as to a fa­ther argues courage, confidence, & boldnesse. Againe the same spirit of adoption is opposed to the spirit of b [...]dage causing feare: & there­fore it must needs be a spirit giuing assurance of liberty, & by that means driuing away distrust­full feares. And the end, no doubt, why the holy ghost comes into the heart as a witnes of adop­tion, is, that the truth in this case hidden & ther­fore doubtful, might be cleared and made mani­fest. If Gòd himself haue appointed that a doubt­full truth among men shal be confirmed and put out of doubt by the mouth of two or three witnesses, it is absurd to thinke that the testimo­ny of God himselfe knowing all things and ta­king vpon him to be a witnes, should be conie­cturall. S. Bernard had learned better diuinity Bernard. [...]. 10 [...]. when he saide, who is iust, but he that being lo­ved of God, returnes love to him againe▪ which is not done but by the spirit of God [...]ke it well. reuealing by faith vnto man the eternall purpose of God concerning his salvation in ti [...] to come: which revelation vndoubtedly is nothing else but an [...] of spirituall grace: by which, whilest the dee [...]es of the flesh are mortified, the man is pre­pared to the kingdome of God, receiving withall [Page 111] that vvhereby he may presume that he is loved and loue againe.

Furthermore that the spirit of God doth not only perswade men of their adoption, but also con [...] the same unto them, it is most manifest. Eph. 4. 30. Greeve not the spirit whereby yee are s [...]aled vp to the day of redemption. And 1. v. 13. After ye beleeved, ye were sealed with the spi-Rit of promise which is the earnest of our inheri­tante. 2. Cor. 1. 21. It is God that hath sealed v [...] & giuen vs the earnest of his spirit in our harts. Here the words of sealing and carnest are to be considered. For things that passe too and fro a­mong men, though they be in question, ye [...] when the seale is put too, they are made out of doubt: and therfore when God by his spirite is said to seale the promise in the heart of euery particular beleuer, it signifieth that he giues un­to them euident assurance that the promise of life belongs unto them. And the g [...]ing of earnest is an unfallible token unto him that re­ceiueth it, that the bargaine is ratified, and that he shall receiue the things agreed upon. And it were a great dishonour unto God to [...] that the earnest of his owne spirite giuen vnto vs should be an euidence of eternall life not vn­fallible but coniecturall.

[Page 112] Arg [...]. [...]. The faith of the elect or saving faith is a certen perswasion & a particular per­swasion of remi [...]ion of sinne and life euerla­sting. Touching the first of these [...]wain, name­ly that faith is a certen perswasion, yea that cer­ [...]enty is of the nature of faith, it appeares by ex­presse testimonies of scripture, Matth. 14. 31. O thou of little faith, why hast thou doubted? and 21. v. 21 If ye haue faith and doubt not. Iam. 1. 6. Let him aske in faith, and wa [...]er not: for he that wavereth is like a wave of the sea, tost of the winde, [...] away. Rom. 4. 20. Neither did he doubt of the promise of God through vn­beliefe, but was strengthenedin faith. I will not stand longer on this point which is not denyed of any.

Touching the second part of my reason, that faith is a particular perswasion applying things beleeued: I prooue it thus. The propertie of faith is to receiue the promise, Galat. 3. 14. and the thing promised which is Christ with his spirit, Ioh. 1. 12. Now Christ is receiued by a particular application, as will appeare if we doe [...]t marke the end and use of the ministery of the word and of the sacraments. For when God giues any blessing to man, it is to be receiued by man as God giueth it. Now God giues Christ or at the least offereth him not generally to [Page 113] mankinde, but to the seuerall and particular members of the Church. In the Lords supper, as in euery sacrament, there is a relation or ana­logie betwene the outward signes & the things signified. The action of the minister giuing the bread and the wine representeth Gods action in giuing Christ with his benefits to the parti­cular communicants: againe the action of re­ceiuing the bread and wine seuerally, represen­teth another spirituall action of the beleeuing heart which applyeth Christ unto it selfe for the pardon of sinne and life euerlasting. Papists yeeld not to this yet if they refuse to maintaine this analogie, they ouerturne the sacrament and dissent from antiquity. Augustine saith, The body August. tr [...]ct. [...]. [...] [...]. of Christ is ascended into heaven: some may an­swer, & say, How shall I hold him being absent? how shal I reach vp mine hand to heaven that I may lay hold of him [...]ting there? Send vp thy faith, and thou hast laid hold of him. And what is more cōmon thē another saying of his What [...] thou to prepare thy belly and teeth, Be­leeve and thou hast eaten. Againe Eph. 3. v. 12. Paul saith, By Christ we have boldnesse and en­tr [...] with confidēce by faith in him. In which words are set downe two notable effects and fruits of faith: boldnesse, and confidence. Bold­nesse is, when a poore sinner dare come into the [Page 114] presence of God not being terrified with the threatnings of the lawe no [...] with the conside­ration of his owne unworthinesse, and with the manifolde assaultes of the deuill▪ and it is more then certenty of Gods fauour. Now whereas Papistes answere that this liberty of boldnesse in comming unto God proceedes of a generall faith, they are farre wide. It is not possible that a generall p [...]swasion of the good­nesse and trueth of God and of his mercie in Christ should breede confidence and boldnesse in the heart of a guilty [...], and [...]o [...]ple can be brought hereof. This generall faith con­c [...] [...] [...]s of our b [...], w [...] no doubt in [...] [...], [...], Iudas, yea in the d [...] him [...]; and yet they despaired and some of them [...] away themselues: and the d [...]ill for all his [...] [...] before God. Where­fore that [...]ith which is the roote of these ex­cellent vertues of boldnesse and confidence must need [...]s be a speciall [...]aith, that i [...], [...] [...] and plentifull perswasion of the pardon of [...] mans owne sinnes and of life everlasting [...] ­gaine Hebr. 11. v. 1. faith is called hypost [...], that is, a substance or subsistance of things hoped [...]o [...] where faith in the matter of our saluation and other like things, is made to goe beyond hopet for hope waites for things to come till they [Page 115] haue a being in the person hoping, but faith in present giues a subsisting or being vnto them. This can not be that generall faith (of Papistes tearmed Catholike) for it comes short of hope, but it must needes be a speciall faith that makes us vndoubtedly beleeue our owne election, a­doption, iustification and saluation by Christ. And to this purpose haue some of the fathers saide excellent well Augustine saith, I demaund August. de [...] [...] ­ni ser [...]. 7. of thee, O sinner, dost thou beleeve Christ or no? th [...] [...], I beleeve what beleevest thou? that [...]ee can freely forgive thee all thy sinnes. Thou hast that vvhich thou hast beleeved. Am­brose saieth, This is a thing ordained of God that hee vvhich beleeveth in Christ should be Ambros [...] 1. Cor. 1. cap. saved without any vvorke, by faith alone free­ly receiving remission of sinnes. And with Ambrose I ioyne the testimony of Hesichius vpon Leuiticus, who saieth, God pitying man­kinde, vvhen hee savve it disabled for the [...] [...]. fulfilling of the vvorkes of the lavve, vvil­led that man shoulde be saved by grace vvith­led the vvorkes of the lavve. And grace proceeding of mercie is apprehended by faith alone vvithout vvorkes. Whereas in both these places, faith is opposed generally to all workes, and is withall saide to apprehende [Page 116] and receiue, yea alone to apprehend and receiue grace and remission of sinnes, they cannot be understood of a generall but of a speciall apply­ing faith. Bernard hath these words, If thou be­leevest Bernard. [...]. 1. d [...] [...]. [...]. that thy sinnes can not be blotted out but by him against whome thou hast sinned, thou [...] ­est well: but go [...] yet further, & beleeve that hee pardoneth thy sinnes. This is the testimony which the Holy Ghost giveth in our hearts, saying, Thy sinnes are forgiven thee. For so the Apostle thin­keth that a man is iustified freely by faith. Pa­pists being much choked with this place, make answer that S. Bernard doeth not say that wee [...]ust beleeue the pardon of our sinnes absolute­ly without respect of workes, but that hee re­quires the condition of our conversion and re­pentance, as signes whereby this perswasion is wrought. I answer againe that hee auoucheth plainly, the generall faith whereby the points of religion are beleeued, to be but a beginning or [...]udiment of faith, and therefore not sufficient vnlesse we goe further and apply the grace of God to our selues by faith simply without re­spect of any condition perfourmed on mans parte. Indeede I graunt that the trueth of con­version and other workes are by him mentio­ned afterwarde, but that was for this ende to shewe how any man may haue a sensible and [Page 117] euident experience by workes, as fruits of the pardon of his owne sinnes & life euerlasting, which he beleeueth.

Argument. 3. S. Iohn penned his first epistle that he might shewe unto the Church of God a way how they might ordinarily and fully be assured of the loue of God and of eternall life: and therefore he affordeth vs many pregnant testimonies for this purpose. 1. Ioh. 2. v. 3. And by this we know that we haue knowen him, if wee keepe his commandements. And v. 5. Hee which keepes his word, in him is the word of God truely accomplished: by this vvee know that wee are in him. cap. 3. 10. By this are manifest the children of God and the children of the devill. And v. 19. By this vve know that we are of the trueth, and before him vvee shall make our hearts confident. cap. 4. 13. By this we know that we d [...]ll in him and hee in vs, because he hath given vs of his spirit. cap. 5. 2. By this vvee knowe that we love the sonnes of God, when we love god and keepe his commandements. vers. 13. I have written these things vnto you vvhich beleeve in the name of the sonne of God, that yee may knovve that you haue life eternall. To these testimonies first of all answere is made that none of them doe necessarily imply a certentie of diuine faith; because wee are saide to knowe the thinges [Page 118] which wee lea [...]e by coniectures. Beholde a [...]y and poore shifte. Saint Iohn saieth, cap. 1. vers. 4. These things vvee vvrite vnto y [...] that your [...]oy may be full. Now it is but an un­certen [...]oy that riseth by coniecturall know­ledge. Againe this knowledge brings foorth conscience and bol [...]sse even before God. c. 3. v. 19, 21. and therefore it can not but in­clude an infallible cer [...]en [...]y: and to put it out of question that the knowledge here mentioned is the knowledge of divine faith, or as un [...]i­ble as it is or can be, it is added, cap. 4 16. And vvee have knovvon and beleeved the love vvhich God hath tovvardes vs. Secondly it is answered, that all these speeches are gene­rall and not concerning particular men: but it is false: for when Saint Iohn saieth (vve know) hee speakes of himselfe and includes the rest of the Church in the same condition with him­selfe. Now hee himselfe was fully assured of his owne saluation. For Christ a little before his departure out of the worlde, did comfort all his disciples partly by renewing the promise of life euerlasting and of the presence of his spi­rite unto them, and partly by praying unto the father for their finall preseruation: so as they could not but be fully resolued of their happy e­state both in this life and in the life to come. [Page 119] [...]. 4. Abrahams faith [...] a [...] ▪ [...] whereby hee applyed the promise vnto himselfe, Rom. 4. v. [...]1. And this faith of his is an example propounded unto vs ac­cording to which we are to beleeue: and ther­fore hee is called the father of the faithfull [...]r. 16. and P [...]l hauing [...] downe the [...] [...]d effectes of his faith, saith, It vvas, [...] [...] onely for him but also for vs vvhich [...]. v. 22. It is obiected that Abrahams faith was not of salvation but it concerned his [...] in his olde age, as Paul saieth, Rom. 4. v. [...] Abre­ham about hope beleeved that [...] [...] [...] the father of many nations: according to that vvhich vvas spoken, so shall thy see [...] be. A [...] ­svver. Wee must distinguish the obiect of faith, which is either principall or lesse princi­pall. Principall, is alwaies Christ with his be­nefites: lesse principall are other lesse and par­ticular benefites obtained by Christ. As of A­brahams faith the obiect lesse principall was a carnall seede or issue: and the principall ob­iect most of all respected as the foundati­on of all other blessings, was the bl [...] seede Christ Iesus. G [...]lat. 3. v. 16. To Abra­ham and his seede vvere the promises made. Hee saith not, And to the seeds, as of many but, [Page 120] [...] thy [...]eed, as of [...], which is Christ. And v. 29. If yee be Christs, then Abrahams seed Thu [...] it is plaine that issue was [...]ither promised nor desired but with respect to Christ, who coulde not haue descended of Abraham if he had bene wholly without seed.

Hauing thus alledged some arguments for the trueth, I come now to consider the obiecti­ons of the Papistes. Obiect. I. Iob beeing a righteous man wanted certenty of grace in himselfe. Iob. 9. v. 20. If I vvoulde iustifie my selfe, mine evvne mouth shall condem [...] [...]: if I vvoulde be perfect, he shall iudge me [...]ic­ [...]ed: though I vvere perfect, yet my soule shall [...] knovve it. Againe vers. 28. I am afraid of all my workes, knovving that thou vvilt not iudge me innocent. Answer. Bildad in the for­mer chapter had extolled the iustice of God: & Iob in this chapter giues assent thereto, say­ing vers. 2. I knovve verely it is so: and hee likewise spendes the whole chapter in mag­nifying the iustice of God: and hauing pro­pounded this ende of his speech, hee doth not speake of him selfe and his owne estate Thus His­tome vn­derstands the chap. sim­ply, as it is considered [...] it selfe: bus as he estee­med himselfe being compared with God, spe­cially then, when hee entereth into a straight examination of his creature. And so must [Page 121] the speach [...]e vnderstoode, if [...] [...]; my soule should not knovv it, that is, I will not acknowledge or stand vpon any righteo [...] of mine owne, when God shal enter into iudge­ment with me. And thus much the very Efect angels beeing in possession of heauen, and there­fore hauing more then assurance thereof, can not but say when they are compared with God. Againe, the words according to the originall, are commonly of all and so may well [...]e transla­ted thus, Am I perfect: I know not my soule, I [...]horre my life: that is, if I thinke my selfe per­fect, I haue no respect of mine owne soule: o [...] thus, I am perfect in respect of you, and I know not my soule, and I abhorre my life, namely in respect of mine owne vprightnes. And the o­ther place is thus to be translated, I feare all [...]y sorrowes, and not all my works; for this is flat a­gainst the Hebrue text, and Popish transla [...]s themselues follow it not.

Obiect. 2. Eccles. c. 9. Man knowes not whe­ther he be worthy of loue or hatred. For al things are kept vncer [...]e [...] till the time to co [...]e. Answer. First I say, the translation is not [...] ▪ the words are thus in the Hebrue and in the Seven [...]e. No man knoweth loue or hatred, all things are before them. As for these words [all things are [...] vn­certen till the time to come] are thrust into the [Page 122] text by head and shoulders; and Hierome hath them not. Secondly I answer, that the H. Ghost doth not denie s [...]mply the knowledge of Gods loue or h [...]tred, as though there could be [...] ▪ certen assurance of it in this life. If we vnder­stand the words thus, then the argument of the holy Ghost must be framed on this manner. If loue or hatred were to be knowne, then it must be knowne by the outward blessings of God: but it cannot be knowne by the outward bles­sings of God, for all things come alike to all: therefore loue and hatred cannot be knowne. The propositiō is false. For loue may be known other waies then by outward benefits; and there­fore the reason is not meete to be ascribed to the spirit of truth. Wherefore the true and proper sense of the words is, that loue or hatred cannot be iudged or discerned by outward blessings of God. S. Bernard speaks of this text on this man­ner, [...]. [...]. [...]. [...] [...] [...]. that no man knowes loue or hatred, namely by himselfe: yet that God giues most certen testi­monies thereof to men vpon earth. And se [...]m. 5. de Dedi [...]. his words are these, who knowes if he be worthie loue or hatred? who knowes the minde of the Lord. Here both faith & truth must needs helpe vs, that that which is hidden in the heart of the father may be reuealed vnto vs by the spi­rit: and his spirit giuing testimonie persvvades [Page 123] our spirit, that we are the sonnes of God; and this perswasion is caused by his calling and iustifying vs freely by faith. And S. Hierome (though co­monly Hierome on this place. abused to the contrarie) saith no more but that men cannot know loue or hatred by the present afflictions which they suffer, because they know not whether they suffer them for triall or for punishment.

Obiect. 3. 1. Cor. 4. I iudge not my selfe, I know nothing by my selfe. Here Paul as not being pri­vic to his own estate, refuseth to giue any iudge­ment of his owne righteousnes. Answ. It is ma­nifest by the words of this epistle, that certaine in Corinth, boldly more then wisely, censured the Apostles ministerie, and withall disgraced it in respect of the ministery of other teachers. Ther­fore Paul in this chapter goes about to make an Apologie for himselfe, speaking nothing of his owne person and the estate thereof before God, but onely of his ministerie and the excellencie thereof. And this is the iudgement of Theodo­ret, Aquinas, and Lira vpon this text. And when he saith, I iudge not my selfe, his meaning is, I take not vpon me to iudge of what value and price my ministerie is before God, in respect of the ministerie of this or that man: but I leaue all to God. Here then Paul refuseth one­ly to giue iudgement of the excellencie of [Page 124] his owne ministerie, and in other cases he refu­sed not to iudge him selfe, as when he said, I haue fought a good fight, I haue kept the faith, hence­forth is laid vp for me the crowne of righteous­nes which the Lord the righteous iudge shall giue me, [...]. Tim. 4. 8. And Chrysostome on this place saith, that Paul refused to iudge himselfe not simply, but onely for this ende, that he might re­straine others and teach them modestie. And where Paul saith, I know nothing by my selfe, the speach is not generall, but must be vnderstoode of negligences and offences in the compasse of his ministery. For he was priuie to himselfe that in simplicitie and godly purenes, he had his con­uersation in the world, 2. Cor. 1. 12. and he knew this by himselfe, that nothing should seuer him from the loue of God in Christ. Rom. 8. 38.

Obiect. 4. That we may be iustified there is somewhat required of vs, namely faith and re­pentance: and where these are wanting a man cannot be iustified. Now no man can be certen by the certentie of faith, that he repents of his sinnes with all his heart, and that he hath such a faith, as God requires at our hands, considering there is no testimonie in the word of our faith and repentance in particular. Therefore no man can be certen by certentie of faith, that his sinnes are pardoned. Answer. It is not necessarie that [Page 125] any man should be certen by faith of his faith and repentance; because faith is onely of such things as are absent, where faith and repentance are truly present in all that truly beleeue and rep [...], it shall be sufficient if a man may any way [...]bly certen that he hath them. And though [...]ome men falsly perswade themselues that they beleeue, yet he that hath true faith indeede knowes that he hath true faith, euen as [...] as he that vnderstands knowes that he vnder­stands. Paul saith to the Corinthians, [...] your s [...]es vvhether ye be in the faith or [...]. 2. Cor. 13. 5. hereby giuing them to vnderstand that all which beleeue, haue the spirit of discer­ning to know certenly that they doe beleeue. Againe he saith of himselfe, 2. Tim. 1. 12. I knowe [...]home I haue be [...]eeued. And Saint Iohn saith, 1. [...]p. 3. 24. By this we know that he dwells in vs by the spirit which he hath giuen vs, making no question of it, but that he which hath the spirit knowes that he hath the same. And testimonies of men are not wanting in this case. Augustine. August. [...]. de T [...]. 13. [...]. 1. Euery one seeth faith to be in his owne heart if he beleeue: if not, he seeth it to be vvanting. A­gaine, epist. 111. A beleeuer seeth his o [...]ne faith, by which he answereth that he beleeueth without doubt. And, lib. 8. de T [...]. c. [...]. He which leueth his brother, more know­eth the leue whereby he [...]eth, then his brother [Page 126] whome he loueth. Againe whereas it is said that hauing faith, yet we know not whether it be [...]ficient or no: I answear that faith beeing without hypocrifie, is sufficient to saluation though it be imperfect. God more respects the trueth of our faith, then the perfection thereof. And as the hand of the child or of the palsie man though it be feeble, is able to reach out it selfe and receiue an almes of a prince; so the faith that is but weake, is able to apprehend and receiue Christ with all his benefits.

Obiect. 5. Prov. 28. Blessed is the man that feareth alvvaies. P [...]l. 2. Worke your salvation with feare and trembling. Answer. There is a threefold feare, one of nature, the secōd of grace, the third of distrust. Feare of nature is that whereby the nature of man is troubled with a­ny thing that is hurtfull vnto it, and therefore a­uoideth it. Feare of grace, is that excellent gift which is called the beginning of wisdome, and it is a certaine awe or r [...]erence vnto God, in whose presence we doe whatsoeuer we doe. Feare of distrust is, when men tremble at the iudgemēts of God for their sinnes, because they haue no hope of mercie. Of these three, the first was good by creation, and therfore it was in our Sauiour Christ, but since the fall it is defective. The third is a vice called sl [...]ish feare. And the [Page 127] second is that which is commaunded in these and the like places of Scripture; the intent whereof is to make vs circumspect and feare­full, least we should offend God by any [...], our owne weaknesse considered, and the [...] ­vineible iudgements of God. And this kinde of feare, as also the first, may stande with c [...]r [...]ntie of faith. Rom. 11. Thou standest by faith, be not high minded but feare. Psal. 2. Ser [...]e the Lord in feare, and reioyce in trem­bling.

Obiect. 6. Where there is no word, there is no faith. For faith and the word of God be re­latiues. But there is no word of God that saith to particular men, Cornelius, or Peter, or Iohn, thy sinnes are pardoned, excepting [...] few per­sons, as M [...] Magd [...], and the p [...] [...], &c. Therefore there is no particular faith. Ansvv. Though there be no word set downe in Scrip­ture touching the saluation of this or that par­ticular man, yet there is set downe that which is equivale [...] to a particular word, and as much in effect. For the promise of remission of sinnes and life euerlasting, is giuen with a comm [...]un­dement that euery man Reade Ber [...]d. s [...]. [...]. [...] [...]. applie the promise to himselfe, as I haue before prooued: and this is altogether as much as if euery mans par­ticular name had beene put in the promise. [Page 128] I adde further that the promises of the Gospel must be considered two waies, first as they are generally set downe in Scripture without ap­plication to any person: secondly as they are [...]ght and published in the [...]inisterie of the word, the end whereof is to applie them to the persons of men, partly by pr [...]ching and p [...]tly [...] administ [...]ing the sacraments of baptisme and the Lords supper, which are seales of righteo [...] ­ [...]s of faith. Now the promise applied and (as I may say) particularized to the members of the Church, is by the vertue of Gods ordinance as much as if God himselfe had giuen the pro­mise particularly, and [...]dment names vnto it. It is further [...]nswered that the promise of re­mission of sinne, is preached not simply but vp­o [...] condition of [...] faith & [...], which [...] be [...] knowne. I answer againe [...] I haue alreadie prooued) that he which truly be­leeueth and rep [...]th, knoweth that he doth certenly beleeue, and repe [...]t.

Obiect. 7. To beleeue the pardon of a mans owne sinnes, is [...]one of the articles of faith, pro­pounded in any Creede either of the Apostles, or the Nice [...]e fathers, or Athanas [...]s, or any o­ther Creede. Answer. This faith is contained vnder these words. I beleeue remission of s [...]es: and I prooue it thus. These words are an article [Page 129] of Christian faith, and therefore they must in sense containe more then the deuill doth or can beleeue: nowe the deuill beleeueth thus much, that God giues remissiō of sinnes to his Church: Christian men therefore must goe one steppe further, and beleeue particularly the remission of their owne sinnes. Otherwise if the Papists will haue the Catholicke faith to beleeue no more in this point, then the damned spirits be­leeue, let them take it to themselues. But they replie further, that if there were any such ar­ticle of faith, then some persons must beleeue, that they are iust though they willingly com­mit mortall sinne, which is an euident falshood. Ansvver. He that beleeues the pardon of his owne sinnes by true faith, hath the spirit of God in him, and a constant purpose not to sinne a­gainst God: and therefore if he sinne, it is against his purpose, and without any full consent of wil; and it is not he that doeth it, but the sinne that dwelleth in him. But if it so fall our, that the child of God be ouertaken with any actual sinne, then his case standeth thus. He hath by his fall woun­ded his conscience, weakned his faith, bereaued himselfe of Gods fauour as much as in him lieth, made himselfe guiltie of a sinne and worthie of damnation: and God for his part according­ly turnes the woonted signes of his sauour in­to [Page 130] signes of anger and displeasure: and the sinne though it be pardoned in the purpose of God, yet is it not actually pardoned, till the partie re­pent. Things standing thus, we teach not that men must beleeue the pardon of their sinnes while they liue and lie in them; for that were [...]tly to teach falshoode for truth: but our do­ctrine is, that such persons must first of all humble themselues, and say with the prodigall childe, that they haue sinned against God, and are not worthie to be called his children any more: and againe renew their decaied faith and repentance, that they may beleeue (as before) their perfect reconciliation with God.

Obiect. 8. In respect of God, who is truth it selfe, we are to beleeue the promise in particu­lar: yet if we respect our owne vnworthines and indisposition, we are to feare and in some part to doubt. For the promise of remission of sinnes is not absolute, but depends vpon the condition of our workes. Therefore our certentie is one­ly coniecturall. Answer. I answer first that in respect of our owne vnworthines, we are not to doubt of our saluation, but to be out of all doubt, yea to dispaire before the iudgement seate of God. For they which are of the workes of the lawe, are vnder [...]he curse, Gal. 3. 10. and [Page 131] Paul saith of his owne workes of grace, in this am I not iustified, 1 Cor. 4. 4. And Dauid being out of all doubt of his owne deserued damnati­on in regard of his owne vnworthines saith freely, Enter not into indgement with thy ser­vant, O Lord, for no flesh shallbe i [...]stified in thy sight. Againe the consideration of any vnwor­thines in our selues, doth not hinder a resoluti­on concerning Gods mercy in Christ. For true faith makes an entrance vnto God vvith bold­nes, (I say with boldnes) euen for those persons that are vnworthy in themselues, Eph. 4. 12. And Abraham (whose faith is to be followed of vs) did not vpon the consideration of his olde de­caied bodie, rest himselfe with bare hope vp­on alikelihood of the accomplishment of Gods promise, but he beleeued vnder hope euen a­gainst hope, Rom. 4. 18. Lastly I answear that the ground of the former obiection is erro­nious, namely that the promise of saluation de­pends on the condition of our workes: because the Scripture saith, it is made and accomplished on mans part freely. I graunt indeede that to the promise there is annexed a condition of faith: yet faith here must not be considered as a worke, but as an instrument apprehending Christ with his benefits: and withall [...]epentance with the fruits thereof are on our part required, [Page 132] yet no otherwise but as they are necessaric con­sequents of faith, and the signes and documents thereof.

Obiect. 9. No man knowes all his sinnes: no man therefore can certenly know that all his sinnes are pardoned, and that he is accepted of God. Ansvver. The ground of this argu­ment is false: namely that a man cannot be assu­red of the pardon of his sinnes, if some of them be vnknowne. And to make this manifest, I will lay downe a more certen ground, which shal be this. As the case is in Repentance, so it is also in faith: but there may be true and sufficient repen­tance of vnknowne sinnes. God indeede requires a particular repentance for particular knowne sinnes; but if they be hidden and vnknowne, he accepts a generall repentance: an example wher­of we haue in Dauid, who knows, saith se, the er­rours of this life? then purge me from my secret s [...]es. If this were not so, neither Dauid nor any man els could be saued. For when Dauid repen­ted greatly of his murder and adulterie, yet we find not that he repented particularly of his po­lygamie: which, in all likelihoode, through the swinge and custome of those times was not thē reputed to be any sinne; specially in the person of a king: and yet because (as we know) he is sa­ued, this very sinne is pardoned. Therefore [Page 133] when God pardons the knowne sinnes of men, whereof they repent, he doth withall pardon the rest that are vnknowne. And by this it ap­peares that the ignorance of some hidden sinnes, after a man with diligence hath searched him­selfe, cannot preiudice an vnfallible assurance of the pardon of them all and of his owne salua­tion.

Obiect. 10. We pray for the pardon of our owne sinnes, and therefore we are vncerten of pardon: the mā which knows that he hath par­don, need not pray for it. I answer first, when we are taught by Christ to pray for the forgiuenes of our debts, we are put in mind not to seek the pardon of al our sinnes, whether past or present but specially of our present and daily offences whereby we make our selues day by day guilty, till such time as we humble our selues and re­pent of them. Secondly by this petition we are taught to aske the increase of our assurance; be­cause though God bestow endles mercie on vs, yet we are s [...]nt in receiuing of it: our hearts beeing like a narrow necked vessell, which be­ing cast euen into the Ocean sea, receiueth in water [...]ly droppe by droppe.

Obiect. 11. No man can beleeue his owne saluation, as he beleeues the articles of faith: therefore no man can beleeue the pardon of [Page 134] his [...]innes and his saluation by an infallible cer­te [...]ie. I answer, first that euery one that lookes for saluation by Christ, is bound in conscience as certenly to beleeue his owne saluation and a­doption by Christ, as he beleeues the articles of faith; because to the promise of life there is an­nexed a commandement to beleeue and applie it. Secondly, this faith whereby we are to be­leeue our owne saluation, if we respect the true and proper nature thereof, is as certen as that faith whereby we beleeue the articles of faith. Thirdly, as there be diuers ages in the life of mā, so there be diuers degrees and measures of true faith. There is first of all a beginning or [...]di­ment of faith, like the smoking flaxe and br [...]i­sedreede, which Christ will neither quench no [...] bruise. Againe there is weake faith, which belee­ueth the promise truly, but yet is perplexed with many doubtings. Lastly, there is strong faith, which hath ouercome all doubtings, and is not onely for nature certen, but also a large & plen­tifully perswasiō of Gods mercy in Christ. Exā ­ples of this we haue in Ab [...]a [...]ā, Dauid, the mar­tyrs, & such like worthie mē. Now by the secōd faith, men do as certenly beleeue their adoption as the articles, but not so [...] & fully. But by the last, remission of sinnes is not only as certen­ly but also as fully beleeued as any article of faith.

[Page 135] Obiect. 12. Ancient fathers the lights of Gods Church, haue alwaies condemned this vn [...]al­lible & speciall certentie of saith, which the Pro­testants hold and maintaine. Answ. Though we build not the doctrine of our religion vpon the indgements of men, yet we refuse not in this & other points to be beied by the fathers, whose writings well vnderstoode, make more for vs, then for the Popish religion. And their test [...]o­nies commonly alledged to con [...]te the certen­tie of speciall faith, are much abused. I. Many of them serue to prooue, that a man cānot iudge & disce [...]e of euery particular motion & grace of his heart, of the increase of these graces, and the contrarie decrease: of speciall vices and wants, many whereof are hidden from the vnderstan­ding. Theodo [...]et in his comment. 1. Cor. c. 4. I will not (saith he) free my selfe from sinne, but [...] [...]n C [...]r [...]t [...]. wa [...]t the sentence of God: for it often fals out that men sinne of ignorance, and thinke that to be e­qual and iust which the God of all sees to be other­wise. August. de verbis dei. serm. 23. Per adu [...]ture thou finds nothing in thy conscience: but [...]e f [...]ds August de verbis d [...]i se [...]. 23. something that seeth better. And vpon Psal. 41. I knovve that the iustice of my God shall ab [...]de, but vvhether mine shall or no I knovve not: for the saying of the Apostle terrifieth me, He vvhich thinks he stands, let him take heede [Page 136] least he fall. Here he speakes of his inward righ­teousnes, and that as it is considered in it selfe without the assistance of God. For he addes af­terward, Therefore because there is no stabili­tie in me for my selfe, nor hope in me for my self, hereupon my soule is troubled for my selfe. Ch [...]y­sost. homi [...]. 87. on Iohn. I am grie [...]ed least per­ad [...]ent [...]e Chrysost. [...]. 87. [...] John. supp [...]ing my selfe to loue, [...] not loue as before: [...]en I se [...]ed constant and cou­ragious vnto my selfe, I was found but a d [...]stard. These & a thousand like restimonies prooue no­thing. For though a mā cannot fully discern his heart, either in respect of his own sinns, or in re­spect of euery grace, yet this hinders not but that he may haue an infallible certentie of his saluati­on, and also a sufficient gift to discerne his owne faith and repentance. II. Other places must be vnderstood of proud pres [...]ption, & of a kinde of securitie, in which men dreame of ease and li­bertie without trouble or temptation. August. de correp. & grat. c. 13. Who of [...] [...] [...] August. de [...]. & Grat. c. 13. of the faithfull as long as he liues in this m [...]rtall condition, can pre s [...] th [...] he is of the [...] of the predestinate? And, De [...]ono persev. c. 22. No man can be secure t [...]ing [...] all li [...], till this life be ended. Bernard. epist. 107. Hauing [...]ovve receiued the knovvledge of him selfe in part he may reioyce in hope, but [...] [...] [...] as [Page 137] [...]. Hieron. Dan. 4. Let no man bolaly promise to another the pardon of his sinnes. III. Some places auouch that a man can not be sure of per­seuerance to the end without falls and decayes in grace: all which we graunt. August. de civit. dei. li. 11. c. 12. Although the saints be marke it [...]. certen of the reward of their perseverance, yet they are founde to be vncerten of the perseverance, it selfe: for vvhat man can knovve that hee shall persevere in the practise and increase of righteousnesse vnto the end, except he be assured of it by some revelation. IV. Some places must be understoode of experimentall certenty, when the euent is accomplished. Hie­ronym. booke 2. against Pelagians. Call [...]o man blessed before his e [...]de, for as long as vvee live here vve are in the fight, and as long as vvee are in the fight vve ha [...] no [...] victory. V. Some places speakes of the uncer­tenty of other mens sal [...]tion, which we grant. The authour of the booke de v [...] [...]. G [...] [...] ▪ clast. saith, we ca [...] pr [...]ce of [...] [...] before his end that hee shall be in the glory of the [...]. August. lib. [...] Per sever. c. 13. Men are not vv [...] any [...] asseveration to [...] that [...] [...] [...] this calling. VI. Some speake of that [...] which comes by reuelation without the worde. Greg. lib. 6. [...]. 2 [...]. 10 Gre­goria, [Page 138] Whereas you adde in your epistles that you will be earnest with me till I write, that it hath bene made knowen unto me that your s [...]nes are forgiven you haue required a hard and unprofi­table thing. Harde, because I am unvvorthy to vvhome a revelation should be made: Vnprofi­table, because you must not be made secure tou­ching your sinnes vnlesse it be in the last day of your life, for then you should not be able to be­waile the same sinnes. VII. Some places de­nie unto man that certentie which is proper to God, which is, to discerne in himselfe all things to come plainly, as they shal come to passe with­out helpe of testimonies and outward signes. Bernard. serm. 1. de Septuages. Who can say, I am of the elect? I am of the predestinate to life? certenly we haue none as yet but the affiance of our hope comforteth vs. Conferre these wordes with those that follow. For this cause certaine signes and manifest tokens of salvation are gi­ven, that it may be a thing out of doubt that he is in the number of the elect in vvhome these signes are.

Thus I haue in some part made manifest that an unfallible certenty of pardon of sinne and life euerlasting is the property of euery renued con­science. Now therefore I will proceede further to consider how this certenty is caused and im­printed [Page 139] in the conscience. The principall agent and beginner thereof is the Holy ghost, in light­ning the minde and conscience with spirituall and diuine light: and the instrument in this a­ction is the ministery of the gospell wherby the worde of life is applyed in the name of God to the person of euery hearer. And this certentie is by little and little conceiued in a forme of reaso­ning or practicall syllogisme framed in the mind by the holy ghost on this manner.

The proposition is made by the minister of the worde in the publike congregation: and it is nothing else but the promise of eternall life applyed to the particular hearer. The second part or the assumption is the voice of consci­ence regenerate or the voice of Gods spirite in the same. Now Papistes write and auouch that the assumption is false: but the reasons which they use to prooue the same, are of small moment. First they alledge, that many are de­ceiued in their perswasions, thinking they haue that which they haue not: I answere againe that many doe falsely presume of Gods mer­cy, and imagine they haue that faith which they haue not: and in all such the assumption [Page 140] is false: yet in all them that are chosen to saluati­on and truely called, it is vnfallibly true. For such as haue receiued the gift of true faith, haue also another gift of discerning whereby they see and know their owne faith. It is further obie­cted that Ieremy saieth, 17. 9. The heart is de­ceitfull and vvicked above all things, vvho can knovve it? But the intent of this place is onely to shew, that no man can search his heart to the very bottome, to see all and euery want, infir­mitie, and wicked inclination that is therein. For originall sinne wherewith the heart of man is tainted, is a pronenesse or disposition to all the sinnes that are or may be. And though men can not discerue all their sinnes, yet many of them are certenly knowen: why may not then many of the graces of God be certenly known, specially those which be of the principall, as faith, sanctification, repentance. Againe it is al­ledged, that Peter beleeued that he was able to lay downe his life for Christs sake, and yet in­deede was not as the euent declared, for when the time came he denyed Christ. Ansvv. Pe­ter at this time was but weake in faith, and hee was much carried away with a confidence of his owne strength, which made him speake these wordes of presumption: and though he failed in this one particular action, yet failed hee [Page 141] not in the principall, that is, in the perswasion of the pardon of his owne sinnes and of life e­uerlasting. In a word, it is certen that many per­swade them-selues of Gods mercy, and yet are deceiued: neuerthelesse all such as doe truly be­leeue are not deceiued. The holy ghost making them to see that in themselues which by nature they can not discerne, as Paul signified, when he said, I speake the truth, I lie not, my conscience bearing me witnesse by the Holy Ghost, Rom. 9. v. 1.

Againe the same testimony is giuen other­wise thus;

After that this testimony is once begun, it is confirmed by the same meanes, as also by pray­er and the sacraments. Now it may be deman­ded how a bodily element, as bread, wine, wa­ter, should be able to confirme a perswasion of our adoption that is in the conscience. Ansvv. The element in the sacrament is an outwarde seale or instrument to confirme faith not as a medicine restores and confirmes health, whe­ther [Page 142] we thinke on it or not, whether we sleepe or wake, and that by his owne inherent vertue; but by reasoning in syllogisme made by the good conscience: the [...]. [...] thereof beeing the outwarde signe in the sacrament. By means of which syllogisme the Holy Ghost mooues and stirres the mind, yea cherisheth and increa­seth faith, on this manner.

Whereas presumption and the illusion of Sa­tan will as well tell a man that he is the childe of God, as the true testimony of regenerate con­science, the way to put difference betwene them is this. I. Presumption is naturall and from the very wombe, but this testimony of con­science is supernaturall. II. Presumption is in them that make no account of the ordinarie meanes of saluation. This testimony comes by the reuerent and carefull hearing of Gods worde. III. Presumption is in them that use not to call on the name of God: but this te­stimony of conscience is ioyned with the spi­rite of adoption which is the spirite of prayer. IV. Presumption is ioyned with loosenesse of life, this testimony brings with it alwayes an [Page 143] happy change and alteration. For hee which hath a good conscience, hath also care to keepe good conscience in all things. V. Presumpti­on is without doubting: wheras the testimony of conscience is mingled with manifold doub­tings. Mar. 9. 24. Luc. 17. 5. yea otherwhiles o­uercharged with them. Psal. 77. 7, 8. VI. Pre­sumption will giue a man the slippe in the time of sicknesse and in the houre of death, and the testimony of good conscience stickes by him to the end, and euen makes him say, Lorde re­member now how I haue vvalked before thee in truth, and haue done that which is acceptable in thy sight. Isai. 38. 1.

The duties of conscience regenerate are two: [...] in special maner to giue testimony, & to excuse.

The speciall thing of which conscience giues testimony is, that wee are the children of God predestinate to life euerlasting. And that [...] peares by these reasons. I. Rom. 8. 16. The [...] of God witnesseth togither with our spirit that wee are the sonnes of God. Now the spirit of man here mentioned is the mind or conscience renued & sanctified. To this purpose saith Iohn. He that beleeueth hath a witnes in himselfe. 1. Ioh. 5. 10. II. That which gods spirit doth [...]y to the conscience, the cōscience can again testifie to vs: but Gods spirit doth [...]s [...]y to the cōsciēce [Page 144] of a man regenerate that he is the child of God. 1. Cor. 2. 12. Therefore the conscience also doth the same. III. Hee which is iustified hath peace of conscience. Rom. 5. v. 1. Now there can be no peace in conscience, till it tell the man which is iustified that he is indeed iustified. IV. That which the conscience may know certen­ly, it may testifie: but conscience may know cer­tenly without revelation, the mans election, and adoption, as I haue before prooued: therefore it is able to giue testimony of these.

Againe, the regenerate conscience giueth te­stimony of a certaine kinde of righteousnesse being an unseperable companion thereof: and for this cause it is called of some the righteous­nesse of a good conscience. Now this righte­ousnesse is nothing [...]ls but unfained, earnest, and constant purpose with endeauour answerable therto not to sinne in any thing, but in all things whatsoeuer to please God and doe his wil. Heb. 13. 18. Pray for vs: for vvee are assured that vve haue good conscience in all thinges de [...]ing to live honestly. 2. Cor. 1. 12. Our reioycing is this, the testimony of our conscience, that in s [...]lici­tie and godly p [...]renesse, and not in f [...]eshly wisdome vvee haue bad [...]r conversation in the worlde. 1. Cor. 4. 4. I know nothing by my selfe. Isai. 38. 2. Lord remember no [...] how I haue walked befor [...] [Page 145] thee with an vpright heart, and haue done that which is acceptable in thy sight.

I adde this clause, in all things, because that obedience which is the signe or fruite of good conscience of which also it giues testimonie is generall, shewing it selfe in all and euery com­mandement of God. Philosophers haue saide that Iustice is universull, because he which hath it hath all vertues. But it is more truely saide of this christiā righteousnes o [...] new obedience, that it is vniuersall, and that he which can performe true obedience in one commandement can doe the same in all. Actcs 23. 1. Men and brethren I haue in all good conscience se [...]d God till this day. Psal. 119. 6. Then shall I not be confounded when I shall haue respect to all thy comm [...]de­ments. Act. 24. 16. In the meane season I endea­vour my selfe, or, take pains to have a conscience without offence towards God and [...]des men.

This shewes that there is a great number of men professing the Gospell that want good conscience. For though they shewe themselues very forwarde and willing to obey God in ma­ny things, yet in some one thing or other they will follow the swinge of their owne wills. Ma­ny are diligent to freque [...] the place of gods wor­ship, to heate the word preached with liking, to receiue the sacraments at times appointed, & to [Page 146] approoue of any good thing all this is very co­mendable, yet these men ofred when they de­part home from the congregation say in effect on this manner, Religion stay thou here [...] the Church do [...] till the next Sabba [...]h. For if [...] looke into their priua [...] conuersations, the go­uernment of their families, or their d [...]lings in their particular callings, we shall with gre [...]e [...] much disorder and litle conscience. It is a com­mon practise of sick men when they make [...] willes on their death beds, in the very first place to commend their bodies to the graue, and their soules to God that gaue them in hope of a bet­ter resurrection: and all this is well done: but af­terward they b [...]queath their goods gotten by fraud, oppression, and forged ca [...]illation to their owne friends & children without making any recompence or satisfaction. But alas this should not be so: for obedience that goes with good conscience must be performed to all gods com­mandements without exception: and if if it be done but to some alone, it is but counterfeit o­bed [...]ce: & he that is guilty in one is guilty in all.

As regenerate conscience giues testimony of our new obedience: so it doeth also by certaine sweet motiōs stirr men forward to perform the same Psal. 16. 7. my reines that is, the mind and conscience inlightned by the spirit of god teach [Page 147] me in the night season. Isai. 30 22. And thi [...] [...]res shall heare a [...]d behind th [...], saying, This is the way, walk ye [...] it when thou [...] to the right hand, & [...] thou t [...]rnest to the le [...]t. Now this word is not only the voice of [...]s [...]ors & tea­chen in the open ministery, but also the voice of r [...]ed conscience inwardly by many secret [...] ­gitations s [...]ibb [...] them that are about to sinne. A christian mā is not only a priest & a prophet, but also a spirituall king euen in this life: and the Lord in mercy hath vouchsafed him this honor that his conscience [...]ed within him shall be his solli [...]r to put him in mind of all his [...] and duties which hee is to per [...] to God yea it is the controller to see all things kept in order in the heart which is the [...] and ha­bitation of the holy ghost.

The second office of conscience [...]generate is to excuse that is, to [...]eare & defend a man euen before God against all his enemies both bodily and ghostly. Psal. 7. 8. Iudge thou [...], O Lord, ac­cording to my righteousnes, & according to mine i [...]ie in me. Again 26. 1, 2. Iudge me O Lord, for I have walked in mine [...], &c. Prooue me, O Lord, and me me: examine [...] and my heart. That the conscience can do this, [...] spe­cially appeares in the conflict & combat made by it against the deuill on this maner.

[Page 148] The deuill begins and disputes thus. Thou, O wretched man art a most grieuous sinner: there­fore thou art but a damned wretch. The consci­ence answereth and saith, I know that Christ hath made a satisfaction for my sinnes, and freed me from damnation. The deuill replyeth againe thus: Though Christ haue freed thee from death by his death: yet thou art quite barred from heauen because thou neuerr did [...]st fulfill the lawe. The conscience answereth, I knowe that Christ is my righteousnesse and hath fulfil­led the lawe for me. Thirdly the deuill replies and saith, Christs benefites belong not to thee, thou art but an hypocrite and wantest faith. Now when a man is driuen to this straight, it is neither wit, nor learning, nor fauour, nor ho­nour that can repulse this temptation, but onely the poore conscience directed and sanctified by the spirit of God which boldly and constantly answereth, I know that I beleeve.

And though it be the office of conscience [...] it is once [...]d principally to excuse, yet doth it also in part accuse. When Dauid had [...]d the people his heart s [...] him. 2 Sam. 24. 10. Iob faith in his affliction that God [...] write bit­ter things against him & [...] him poss [...]sse the s [...]nnes of his youth. Iob. 13. 26. The reason hereof is, because the whole man and the very consci­ence [Page 149] is onely in part regenerate, and therefore in some part remaines still corrupt.

N [...]ther must it seeme strange that one and the [...]ame conscience should both accuse and ex­cuse: because it doth it not in one and the same resp [...] I [...] excuseth, in that it assureth a man that his person standes righteous before God, and that he hath an indeauour in the generall course of his life to please God: it accuseth him for his particular slippes, and for the wants that be in his good actions.

If any shall demaund why God doth not per­fectly regenerate the conscience and cause it on­ly to excuse, the answere is this. God doth it for the preventing of greater mischiefes. When the Israelites came into the land of Canaan, the Canani [...]s were not at the first wholly displa­ced. Why? Moses rendreth the reason; least [...]xod [...]. [...]9. wilde beasts come and inhabite some parts of the land that were dispeopled and more annoy them then the Cananites. In like maner God re­nues the conscience, but so as it shall still accuse when occasion serueth for the preuenting of many dangerous sinnes which like wild beastes would make hauock of the soule.

Thus much of good conscience: Now fol­lowes euill conscience: and it is so called partly [...] 4. Of euil conscience. because it is defiled and corrupted by originall [Page 150] sinne, and partly because it is euill that is trouble­some & painfull in our sense & feeling, as all sor­rows, calamities, & miseries are, which for this very cause also are called evils. And though cō ­science be thus termed euil, yet hath it some re­spects of generall goodnes in [...]s much as it is an instrument of the execution of diuine iustice; be­cause it seemes to accuse them before God, which are iustly to be accused.

It hath spred it selfe ouer mankind as generally as originall sinne: & therfore it is to be found in all men that come of Adam by ordinary genera­tion. The property of it is, with all the power it hath to accuse & condemne, & therby to make a man afraid of the presence of God, & to cause him to flie frō God as from an enemy. This the Lord signified when he said to Adā, A [...] where art thou? When Peter saw some litle glimbring of the power and maiesty of God in the great draught of fish, he fell on his knees and saide to Christ, Lord goe from me for I am a sinfull man.

Euill conscience is either deade or Stirring. Luk. 5. 8. Dead conscience is that, which though it can do Dead con­science. nothing but accuse, yet commonly it lye [...] quiet, accusing litle or nothing at all.

The causes why conscience lyeth dead in all men, either more or lesse, are many. I. Defect of reason or understanding in crased braines. II. Violence and strength of affections, which as a [Page 151] cloud do ouercast the mind, &c as a gulfe of wa­ter swallow up the iudgement and reason: and therby hinder the conscience from accusing: for when reason can not doe his part, then consci­ence doth nothing. For exāple: some one in his rage behaues himselfe like a mad man, and wil­lingly commits any mischiefe without control­ment of conscience: but when choller is down, he begins to be ashamed and troubled in him­selfe, not alwaies by grace, but euen by the force of his naturall conscience, which when affection is calmed begins to stirre, as appeareth in the ex­ample of Cain. III. Ignorance of Gods will & errors in iudgement cause the conscience to be quiet, when it ought to accuse. This we find by experience in the deaths of obstinate hercukes, which suffer for their damnable opinions with­out checke of conscience.

Dead conscience hath two degrees. The first is the slumbring or the benummed conscience; the second is the feared conscience.

The benummed conscience is that which doth Conscience benumed. not accuse a man for any sinne vnlesse it be grie­uous or capitall & not alwaies for that but only in the time of some grievous sickenesse or ca­lamity. Iosephs brethren were not much trou­bled in conscience for their villany in selling their brother, till afterwarde when they were afflicted with famine and distressed in Egypt. [Page 152] Geues. 42. 2. This is the conscience that com­monly raignes in the hearts of drousie prote­stants, of all carnall and lukewarme-gospellers, and of such as are commonly tearmed ciuill ho­nest men, whose apparent integritie will not free them from guiltie consciences.

Such a conscience is to be taken heede of as being most dangerous. It is like a wilde beast, which so long as hee lyes a sleepe seemes very [...]ame and gentle, and hurtes no man: but when he is rowzed, he then awakes and flies in a mans face, and offers to pull out his throate. And so it is the manner of dead conscience to lye still and quiet euen through the course of a mans life: and hereupon a man would thinke (as most do) that it were a good conscience indeed: but whē sicknesse or death approcheth, it beeing awa­ked by the hande of God, beginnes to stande up on his legges, and shewes his fierce eyes and of­fers to rende out euen the very throate of the soule. And heathen poets knowing this right well, haue compared euill conscience to Furies pursuing men with firebrands.

The seared conscience is that which doeth Seared con­science. not accuse for any sinne; no not for great sinnes. It is compared by Paul, 1. Tim. 4. v. 2. to the parte of a mans body which is not onely berefe of sense, life, & motion by the gangrene, but also [Page 153] is burnt with a searing yron: and therefore must needes be vtterly past all feeling.

This kind of conscience is not in al men, but in such persons as are become obstinate heretikes and notorious malefactours. And it is not in thē by nature, but by an increase of the corruption of nature; and that by certaine steppes and de­grees. For naturally euery man hath in him blindnes of minde, and obstinacie or froward nes of heart; yet so, as with the blindnes and ig norance of minde, are ioyned some remnants of the light of nature, shewing vs what is good and euill. Now the heart of man beeing excee­dingly obstinate and peruerse, carrieth him to commit sinnes euen against the light of nature and common conscience: by practise of such sinnes the light of nature is extinguished: and then commeth the reprobate mi [...] [...], which iud­geth euill good, and good euill after this follows the seared conscience, in which there is no fee­ling or remorse: and after this comes an excee­ding greedines to all manner of sinne. Eph. 4. 18. Rom. 1. 28.

Here it may be demaunded, how mens con­sciences shall accuse them in the day of iudge­ment, if they be thus benummed and seared in this life. Ansvver. It is said, Rev. 20. 12. that at the last iudgement all shall be brought before [Page 154] Christ, and that the bookes then shall be ope­ned: among these bookes, no doubt, conscience is one. Wherefore though a dead conscience in this life be as a closed or sealed booke; because it doeth either little or nothing accuse, yet af­ter this life, it shall be as a booke laide open: be­cause God shall inlighten it, and so stirre it vp by his mightie power, that it shall be able to re­ueale and discouer all the sinnes that a man euer committed.

Stirring conscience, is that which doth sen­sibly either accuse or excuse. And it hath soure Stirring conscience. differences.

The first which accuseth a man for doing e­uill. This must needes be an euill conscience. Be­cause to accuse is not a property that belongs to it by creation, but a defect that followeth af­ter the fall. And if the conscience which truely accuseth a man for his sinnes, were a good con­science, then the worst man that is, might haue a good conscience, which cannot be.

When the accusation of the conscience is more forcible and violent, it is called a wounded or troubled conscience: which though of it selfe it be not good nor any grace of God; yet by the goodnes of God it serueth often to be an occa­sion or preparation to grace; as a needle, that drawes the threede into the cloath, is some [Page 155] meanes whereby the cloath is sowed toge­ther.

The second, is that which [...] [...]th for doing well. And it is to be found in them that are gi­uen to idolatrie and superstition. As in the Church of Rome: in which, because mens con­sciences are insnared and intangled with hu­mane traditions, many are troubled for doing that which is good in it selfe, or at the least a thing indifferent. As for example: let a priest o­mit to say masse & to say his canonicall houres, his conscience will accuse him therfore: though the omitting of the canonicall houres and the idolatrous masse, be indeede by Gods word no sinne.

The third, is the conscience which excuseth for doing that which is euill. This also is to be found in them that are giuen to idolatrie and superstition. And there is a particular example hereof, Ioh. 16. 2. Yea, the time shall come that vvhosoeuer killeth you, will thinke that he doth God good seruice. Such is the conscience of Po­pish traytours in these daies, that are neuer tou­ched at all, though they intend and enterprise horrible villanies, and be put to death therefore.

The fourth, is that which excuseth for well doing, at some times, and in some particular actions of carnall men. VVhen Abim [...]h [Page 156] had taken Sarai from Abraham, God saide vnto him in a dreame, I knovv that thou did [...] this with an vpright minde, Gen. 20. 6. This may be tearmed [...] [...] sed in [...] [...] mala. good conscience, but is indeede o­therwise. For though it doe truly excuse in one particular action, yet because the man in whome it is may be vnregenerate and as yet out of Christ, and because it doth accuse in ma­ny other matters: therefore it is no good con­science. If all the vertues of naturall men are in­deede S [...] [...]. beautifull sinnes, and their righteousnes but a carnall righteousnes; then the conscience also of a carnall man, though it excuse him for well doing, is but a carnall conscience.

MAns dutie concerning conscience is twofold. The first is, if he want § 1. Mans first dutie to get good conscience. good conscience aboue all things to labour to obtaine it: for it is not giuen by nature to any man, but comes by grace.

[Page 157] For the obtaining of good conscience, three things must be procured; a preparation to good conscience, the applying of the remedie, the re­formation of conscience.

In the preparation, foure things are required. The first is, the knowledge of the lawe, and the particular commaundements thereof, whereby we are taught what is good, what is badde: what may be done, and what may not be done.

The men of our daies, that they may haue the right knowledge of the law, must lay aside ma­ny erronious and foolish opinions, which they hold flat against the true meaning of the law of God: otherwise they can neuer be able to dis­cerne betweene sinne and no sinne. Their espe­ciall and common opinions are these: I. That they can loue God with all their hearts, and their neighbours as themselues; that they feare God aboue all, and trust in him alone; and that they e­uer did so. II. That to rehearse the Lordes prayer, the beleefe, and 10. commaundements, (without vnderstanding of the words, & with­out affection) is the true and whole worship of God. III. That a man may seeke to wizzards and soothsayers without offences because God hath prouided a salue for euery sore. IV. That to sweare by good things and in the way of truth, cannot be a sinne. V. That a man going [Page 158] about his ordinarie affaires at home or abroad on the sabbath day, may as well serue God as they which heare all the sermons in the world. VI. That religion and the practise thereof, is nothing but an affected precisenes; that coue­tousnes the roote of euill, is nothing but world­lines; that pride is nothing but a care of honestie and cleanlines, that single fornication is nothing but the tricke of youth; that swearing and blas­pheming argue the couragious mind of a braue gentleman. VII. That a man may doe with his owne what he will, and make as much of it as he can. Hence arise all the frauds and badde practises in trafficke betweene man and man.

The second, is the knowledge of the iudiciall sentence of the law, which resolutely pronoun­ceth that a curse is due to man for euery sinne, Gal. 3. 10. Very few are resolued of the truth of this point, and very few doe vnfainedly beleeue it, because mens minds are possessed with a con­trarie opinion, that though they sinne against God, yet they shall escape death and damnation. Dauid saith, The wicked man, [that is, euery man naturally] blesseth himselfe, Psal. 10. 3. & he ma­keth a league with hell and death, Isai. 28. v. 15. This appeareth also by experience. Let the mini­sters of the Gospel reprooue sinne, & denounce Gods iudgements against it, according to the [Page 159] rule of Gods word, yet men wil not feare: stones will almost as soone mooue in the walls, and the pillers of our Churches, as the [...] hearts of men. And the reason hereof is, because their minds are forest [...]lled with this absurd conceit, that they are not in danger of the wrath of God though they o [...]end. And the opinion of our common people is hereunto answerable; who thinke, that if they haue a good meaning, & doe no man hu [...], God will haue them excused both in this life and in the day of iudgement.

The third, is a iust and serious examination of the conscience by the lawe, that we may see what is our estate before God. And this is a duty vpon which the Prophets stande very much, Lam. 3. 40. Man suffereth for sinne let us search and trie our hearts, and turne againe to the Lord. Zeph. 2. 1. Fanne your selues, fanne you, O nation, not vvorthie to be loued. In ma­king examination, we must specially take no­tice of that which doth now lie, or may here­after lie vpon the conscience. And after [...] examination hath beene made, a man comes [...]o a knowledge of his sinnes in particular, and of his wretched and miserable estate. When one enters into his house at midnight, he findes or sees nothing out of order: but let him come in the day time when the [...] shineth, and [Page 160] he shall then [...]p [...] many faults in the house, and the very motes that flie vp and downe; so let a man search his heart in the ignorance & blind­nes of his minde, he will straightway thinke all is well: but let him once begin to search himselfe with the light and lanterne of the law, and he shall sinde many foule corners in his heart and many heapes of sinnes in his life.

The fourth, is a sorrovv in respect of the pu­nishment of sinne, arising of the three former actiōs. And though this sorrow be no grace; for it befalls as well the wicked, as the godly: yet may it be an occasion of grace, because by the apprehension of Gods anger, we come to the ap­prehension of his mercie. And it is better that conscience should pricke vs and wound vs and doe his worst against vs in this life while reme­die may be had, then after this life, when remedy is past.

Thus much of preparation: now follows the remedie, and the application of it. The remedie is nothing else but the bloode or the merits of Christ, who specially in conscience felt the wrath of God, as when he said, my soule is heavy vnto death: and his agonie was not so much a paine and torment in bodie, as the apprehension of the feare and anger of God in conscience: and when the holy Ghost saith, that he offered vnto [Page 161] God praiers with strong cries and was heard frō feare, he directly notes the distresse and anguish of his most holy conscience for our sinnes. And as the blood of Christ is an all sufficient remedy, so is it also the alone remedie of all the sores and wounds of conscience. For nothing can stanch or stay the terrours of conscience, but the blood of the immaculate lambe of God: nothing can satisfie the iudgement of the conscience, much lesse the most seuere iudgement of God; but the onely satisfaction of Christ. In the application of the remedie, two things are required: the Go­spel preached, and saith: the Gospell is the hand of God that offereth grace to vs, and faith is our hand whereby we receiue it.

That we indeede by faith receiue Christ with all his benefits, we must put in practise two les­sons. The first, is vnfainedly to humble our selues before God for all our wants, breaches and wounds in conscience, which beeing vnto vs as a paradise of God, by our default we haue made as it were a little hell within vs. This hu­miliation is the beginning of all grace and reli­gion: pride and good conscience can neuer goe together: and such as haue knowledge in religi­on and many other good gifts without humili­tie, are but vnbridled, vnmortified, and vnrefor­med persons. This humiliation containes in it [Page 162] two duties, the first is confession of our sinnes, especially of those that lie vpon our consciences; wherwith must be ioyned the accusing and con­demning of our selues: for then we put consci­ence out of office, & dispatch that labour before our God in this life, which conscience would performe to our eternall damnation after this life. The second dutie is Deprecation, which is a kind of praier made with grones and desires of heart, in which we intreat for nothing but for pardon of our sinnes, and that for Christs sake, till such time as the conscience be pacified.

To this humiliation standing on these two parts, excellent promises of grace and life euerla­sting are made, Prov. 28. 13. He that hideth his sinnes, shall not prosper: but he that confesseth & for saketh thē shall find mercy. 1. Ioh. 1. 9. If we ac­knowledge our sinnes, he is faithfull & iust to for­giue vs our sinnes, & to clense vs frō all vnrigh­teousnes. Luk. 1. 35. He hath filled the [...]ūgrie with good things, & sent the rich emptie away, which are also verified by experience in sundrie exam­ples, 2. Sam. 12. 13. Dauid said to Nathan, I have sinned against the Lord. And Nathan saide to Dauid, The Lord also hath put away thy sinne. 2. Chr. 33. 12. When Manasses was in tribulation, he praied to the Lord his God, and humbled him­selfe greatly before the God of his fathers: and [Page 163] prayed vnto him: and God heard his prayer. Luk. 23. 43. And the thiefe said to Iesus, Lord remem­ber me vvhen thou commest to thy kingdome. Then Iesus saide vnto him, Verely I say to thee, to day shalt thou be with me in paradise. By these and many other places it appeares, that when a man doth truly humble himselfe before God, he is at that instant reconciled to God, and hath the pardon of his sinnes in heauen: & shall afterward haue the assurance thereof in his own cōscience.

The second lesson is, when we are touched in conscience for our sinnes, not to yeeld to natural doubtings and distrust; but to resist the same, and to indeauour by gods grace to resolue our selues that the promises of saluation by Christ, belong to vs particularly: because to doe thus much, is the very commandement of God.

The third thing is, the reformàtion of consci­ence, Good con­science a fruite of faith. which is, when it doth cease to accuse and terrifie, and begins to excuse and testifie vnto vs by the holy Ghost, that we are the children of God, & haue the pardon of our sinnes. And this it will doe after that men haue seriously hum­bled themselues, and praied earnestly and con­stantly with sighes and grones of spirit for recō ­ciliation with God in Christ. For then the Lord will sende downe his spirit into the conscience by a sweete and heauenly testimonie to assure [...] [Page 164] that we are at peace with God.

Thus we see how good conscience is gotten: and because it is so pretious a iewell, I wish all persons, that as yet neuer laboured to get good conscience, now to beginne. Reasons to induce men thereto may be these: I. You seeke day and night from yere to yere for honours, riches, and pleasures, which ye must leaue behinde you: much more threfore ought you to seeke for re­newed and reformed consciences: considering that conscience will be with you in this life, in death, at the last iudgement, and for euer. II. He which wants a conscience purged in the blood of Christ, can neuer haue any true and la­sting comfort in this life. Suppose a man araied in cloath of tishue, set in a chaire of estate, before him a table furnished with all daintie prouision: his seruants, Monarches, and Princes; his riches the chiefest treasures & kingdoms of the world: but withall suppose one standing by with a na­ked sword to cut his throat, or a wild beast rea­die euer and anon to pull him in pieces: nowe, what can we say of this mans estate, but that all his happines is nothing but woe and miserie? And such is the estate of all men that abounding with riches, honours, and pleasures, carrie about them an euill conscience, which is as a sword to [...]lay the soule, or as a rauenous beast, readie to [Page 165] sucke the blood of the soule, and to rend it in pie­ces. III. He which wants good conscience can doe nothing but sinne: his very eating and drinking, his sleeping and waking, & al he doth, turnes to sinne: the cōscience must first be good before the action can be good: if the roote be corrupt, the fruits are answerable. IV. An euill conscience is the greatest enemie a man cā haue, because it doth execute all the parts of iudge­ment against him. It is the Lords sergeant. God neede not send out processe by any of his crea­tures for man: the conscience within man will arrest him, and bring him before God. It is the gayler to keepe man in prison in bolts & irons, that he may be forth-comming at the day of iudgement. It is the witnes to accuse him, the iudge to condemne him, the hangman to exe­cute him, and the flashings of the fire of hell to torment him. Againe, it makes a man to be an e­nemie to God: because it accuseth him to God, and makes him flie from God as Adam did whē he had sinned. Also it makes a man to be his owne enemie, in that it doth cause him to lay violent hands vpon himselfe, and become his owne hangman, or his owne cut-throat. And on the contrarie, a good conscience is a mans best friend: when all men intreat him hardly, it wil speak faire and comfort him: it is a continual [Page 166] feast, and a paradise vpon earth. V. The scrip­ture sheweth that they which neuer seeke for good cōsci [...]ce, haue terrible ends. For either they die blocks, as Nabal did; or they die desperate, as Cain, Saul, Achitophel, Iudas. VI. We must consider often the terrible day of iudgement, in which euery man must receiue according to his doings. And that we may then be absolued, the best way is to seeke for a good conscience: for if our conscience be euill, and condemne vs in this life, God will much more condemne vs. And wheras we must passe through three iudgemēts the iudgement of men, the iudgemēt of our cō ­science, & the last iudgement of God: we shal ne­uer be strengthened against them and cleared in them all, but by the seeking of a good cōscience.

After that man hath got good conscience, his § 2. Mans second du­tie to keep good con­science. second dutie is to keepe it. And as in gouerning the shippe on the sea, the pilot holding the helme in his hand, hath alwaies an eye to the compasse: so we likewise in the ordering of our liues and conuersations, must alwaies haue a speciall re­gard to the conscience.

That we may keepe good conscience, we must doe two things; auoide the impediments thereof, and vse conuement preseruatiues.

Impediments of good conscience, are either in vs or forth of vs. In vs, on [...] owne sinnes and [Page 167] corruptions. When mens bodies lie deade in the earth, there breed certaine wormes in them whereby they are consumed. For of the flesh come the wormes which consume the flesh: but vnles we take great heed, out of the sinns & cor­ruptions of our hearts, there wil breed a worme a thousand folde more terrible, euen the worme of conscience that neuer dieth, which wil in a lin­gering maner wast the conscience, the soule, & the whole man, because he shal be alwaies dying & neuer dead. These sinnes are specially three; Ignorance, vnmortified affectiōs, worldly lusts.

Touching the first, namely ignorance, it is a great and vsuall impediment of good consci­ence. For when the minde erreth or misconcei­ueth, it doth mislead the conscience, and de­ceiue the whole man. The way to auoide this impediment is, to doe our indeauour that we may daily increase in the knowledge of the word of God, that it may dwell in vs plentiful­ly. To this ende we must pray with Dauid, that he would open our eyes, that we might vnder­stand the wonders of his law: and withall we must daily search the scriptures for vnderstan­ding, as men vse to search the mines of the earth for gold ore, Prov. 2. 4. Lastly, we must labour for spiritual wisedō, that we may haue the right vse of Gods word in euery particular actiō: that [Page 168] being by it directed we may discerne what we may with good conscience do or leaue vndone.

The second impediment, is vnsta [...]ed and vn­mortified affections, which if they may haue their swinge, as wild horses ouerturne the cha­riot with men and all, so they ouerturne & ouer carrie the iudgement & conscience of man: and therfore when they beare rule, good cōscience takes no place. Now to preuent the danger that comes hereby, this course must be followed. When we would haue a sword or a knife not to hurt our selues or others, we turne the edge of it. And so, that we may preuent our affecti­ons from hurting and annoying the conscience, we must turne the course of them, by directing them from our neighbours to our selues & our owne sinnes, or by inclining them to God and Christ. [...] example: choller and anger directs it selfe vpon euery occasion against our neigh­bour, and thereby greatly indamageth the con­science. Now, the course of it is turned, when we begin to be displeased and to be angry with our selues for our owne sinnes. Our loue set vp­on the world is hurtfull to the conscience, but when we once begin to set our loue on God in Christ, and to loue the blood of Christ aboue all the world, then contrariwise it is a furtherance of good conscience.

[Page 169] The third impediment is worldly lustes, that is, the loue and exceeding desire of riches, ho­nors, pleasures. Euery man is as Adam, his good conscience is his paradise; the forbidden fruite is the strong desire of these earthly things; the serpent is the olde e [...]my the deuill: who is hee may be suffered to intangle us with the loue of the world, will straight way put us out of out paradise, and barre vs from all good conscience. The remedy is to learne the lesson of Paul, Phi­lip. 4. 12. which is, in euery estate in which God shall place vs, to be content; esteeming euer­more the present condition the best for us of all. Now that this lesson may be learned wee must further labour to be resolued of Gods speciall prouidence towards vs in euery case and condi­tion of life: and when we haue so well profited in the schoole of Christ, that we can see and ac­knowledge Gods providence and goodnesse, as well in sicknesse as in health, in pouerty as in wealth, in hunger as in fulnes, in life as in death, we shall be very well content, whatsoeuer any way befalls unto us.

The preseruatiues of good conscience are two. The first is to preserue and cherish that sa [...]g faith whereby we are perswaded of our reconciliation with God in Christ, for this is the roote of good conscience as hath bene shewed: [Page 170] now this faith is cherished and confirmed by the daily exercises of inuocation and repentāce, which be, to humble our selues, to bewaile and to confesse our sinnes to God, to condemne our selues for them, to pray for pardon & strength against sinne, to praise God & giue him thanks for his daily benefits. Now by the unfained & serious practise of these duties, repentance and faith are daily renued and confirmed. The se­cond preseruatiue is the maintaining of the righteousnesse of a good conscience: which righteousnesse (as I haue said) is nothing els but a constant endeauor and desire to obey the will of God in all things. That this righteousnesse may be kept to the end, we must practise three rules. The first is, that wee are to carry in our hearts Conse. bo [...] non [...]at [...] proposi [...] pec­candi. a purpose neuer to sinne against God in any thing: for where a purpose is of commit­ting any sinne wittingly and willingly, there is neither good faith nor good conscience. The second is to walke with God, as Enoch did, Genes. 5. v. 24. which is, to order the whole course of our liues as in the presence of God, desiring to approoue all our doings euen un­to him. Now this perswasion that wheresoe­uer we are, we do stand in the presence of God, is a notable meanes to maintaine sinceritie. Ge­nes. 17. v. 1. I am God all sufficient, vvalke before [Page 171] me and be perfect: And the want of this is the occasion of many offences: as Abraham saide, Because I thought, surely the feare of God is not in this place they will slay me for my wiues sake. Gen. 20. 11. The third rule is, carefully to walke in our particular callings, doing the duties ther­of to the glory of God, to the good of the com­mon wealth and the edification of the Church; auoiding therein fraud, covetousnesse, and am­bition, which cause men oftentimes to set their consciences on the tenters, and make them stretch like cheverill.

Thus we see how good conscience may be preserued. Reasons to induce vs hereunto are many. I. Gods straight commandement. 1. Tim. 1. v. 19. Keepe faith and good conscience. And Prover. 4. 23. Keepe thine heart vvith all dili gence. II. The good conscience is the most tender part of the soule like to the apple of the eye; which beeing pearced by the least pinne that may be, is not onely blemished, but also looseth his sight. Therefore as God doeth to the eye, so must wee deale with the con­science. God giues to the eye certaine liddes of flesh, to defende and couer it from out­warde iniuries: and so must wee vse meanes to auoide, whatsoeuer may offend or annoy conscience. III. Manifold benefits redound [Page 172] vnto us by keeping good conscience. First so long as we haue care to keepe it, we keepe and enioy all other gifts of Gods spirit. Good con­science and the rest of Gods graces are as a paire of turtle dowes, when the one feeds the other feedeth, when the one likes not the other likes not, when the one dies the other dies: so where good conscience is maintained, there are many other excellent giftes of God flourishing: and where conscience decayes, they also decay. A­gaine good conscience giues alacrity vnto vs & boldnesse in calling on Gods name. 1. Ioh. 3. 21. If our heart condemne vs not, we have boldnesse towardes God. Thirdly it makes vs patient in af­fliction and comforts vs greatly: and when by reason of the grievousnesse of our affliction, we are constrained to kneele on both knees & take up our crosse, regenerate conscience as a sweete companion layes too his shoulder, and helpes to beare one end of it. Lastly when none can com­fort vs, it will be an amiable comforter and a friend speaking sweetely vnto vs in the very a­gony and pang of death. IV. Not to pre­serue the conscience without spot is the way to desperation. It is the pollicie of the deuill to vse meanes to cast the conscience into the sleepe of security, that he may the more easily bring men to his owne destruction. For as diseases, if they [Page 173] be long neglected become incurable: so the cō ­science much and often wounded admitts no comfort. Neither will it alwaies boote a man after many yeres to say at the last cast, Lord be mercifull to me, I haue sinned. Though some be receiued to mercy in the time of death, yet farre more perish in desperation, that liued in their sinnes wittingly & willingly against their owne conscience. Pharao, Saul, and Iudas cried all peccavi, I haue sinned against God; yet Pha­rao is hardened more & more & perisheth, Saul goeth on in his sinnes and despaireth, Iudas made away him-selfe. And no maruell, for the multitude of sinnes oppresse the conscience and make the heart to ouerflowe with such a mea­sure of griefe, that it can fasten no affiance in the mercy of God. Lastly they that shall neglect to keepe good conscience, procure many hurtes, and dangers, and iudgements of God to them­selues. When a ship is on the sea, if it be not well gouerned, or if there be a breach made into it, it drawes water and sinkes: and so both men and wares and all in likelihood are cast away. Now, we all are as passengers, the worlde is an huge sea through which we must passe: our shippe is the conscience of euery man. 1. Tim. 1. 19. & 3. 12. the wares are our religion and salua­tion and all other giftes of God. Therefore it [Page 174] stands vs in hand to be alwaies at the helme, and to carry our ship with as even a course as possi­bly we can, to the entended port of happinesse, which is the saluation of our soules. But if so be it we grow carelesse, and make breaches into the shippe of conscience by suffering it to dash upon the rockes of sinne, it is a thousand to one, that we in the end shall cast away our selues and all we haue. And in the meane season, as consci­ence decayes, so proportionally all grace and goodnesse goes from vs: Gods commaunde­ments begin to be vile unto vs; the knowledge thereof, as also faith, hope, and the invocation of Gods name decay. Experience sheweth that men of excellent giftes through the vsing of bad conscience, lose them all.