Rule If this be so Oh how many thousands are there which make no Conscience in most things which they thinke speake and do For though the Rule bee knowne it is without application to the act and what they think speake or doe it is without consideration of the Rule and so no Conscience For to doe a thing of Conscience there must bee obserued these fiue things First That there is a Rule Secondly What it is Thirdly The authoritie of it to binde Fourthly The constant remembrance of it Fifthly The application of it to the act for the well ruling and guiding of it All come to Church people pray receiue the Sacrament but most doe not thus of Conscience because they mind not the Word of God and the act with application to themselues obseruing how the Rule and act agree and disagree in their doings Section 5. It knoweth with a framed conclusion COnscience is a kind of Conscientia quasi concludens scientia concluding science for it frameth as it were syllogistically reasons either with or against a Man first the Vnderstanding takes a proposition from the Rule and propounds it to Conscience thus He that 2. Sam. 12. 5. is a mercilesse and cruell man is worthie of death So said Dauids vnderstanding from Nathans Parable Then vpon Nathans application to Dauid the knowledge of his Conscience said But I am this mercilesse and cruell man And thereupon it maketh him to conclude I am worthy of death and so sheweth it selfe to be Conscience And as it concludeth against a Man so it will for a Man thus Hee that doth that which he doth in the integrity of his heart and innocencie of his hands shall finde fauour with God This Abimelechs vnderstanding propounded Then the science or knowledge of his Conscience maketh him assume But that which I haue done I have done in the integrity of my heart and innocencie of my hands vpon this assumption to shew it selfe Con-science it forceth him to conclude Therefore I shall finde fauour with God And thus much for the name why it is called Conscience in all these forenamed respects CHAP. 7. Of the Rule which bindeth Conscience thus to conclude HAuing before made mention of a Rule and of the authority thereof by which Conscience worketh it is fit to know what it is The Rule is but one onely which is Gods Law and Will reuealed for Mans direction in euery dutie to be performed to God or Man a Rule for life and practise Though this Rule bee but one it is Considerable three waies first as it is in nature Secondly as it is in the Law and old Testament Thirdly as it is in the Gospell and new Testament Section 1. Of the Rule in Nature THis Rule in nature is Gods Law once written perfectly in Adams heart whereby he knew his duty to God to himselfe and to his Neighbour and whereby his Conscience was bound to stir him vp to all duties of holinesse and righteousnesse But now since the fall the perfectiō of it was lost and now onely are remainders thereof in vs yet are these relicks of that perfect Law first called a Law still and conuincing Rom. 2. 14. 15. Secondly Truth Rom. 1. 18. 19. Thirdly being a law and truth it is certaine and infallible Fourthly It is a teaching law 1. Cor. 11. 14. In which place it is called Nature that is the Law of nature by which men know not onely sinne in generall but also many sinnes in particular and the iudgement of God due for the same Rom. 1. 32. The matter of this Law are certaine generall Notions and common Principles of truth and of knowing good and euill So certaine vnfallible and durable as neither Deuils nor iniquitie it selfe can blot out of Mans Vnderstanding and Conscience such as these be That there is a God that he knowes all things that he is to be worshipped and serued that it is a good thing to please God that the soule of mā is immortall that men must loue one another that we are to doe as we would be done vnto that right is right that it is good reason that euery one haue his owne that one must liue by another that honest things are to be loued many such like which are cald the light of nature Sparkles of Gods image after which Man was created and is that which is commonly called the Synteresis of Conscience The end of this is for such as be out of the Church to be as a Law for direction of Conscience and for common equity and preseruation of humaine societies to liue one with an other in some sort peaceably and to make all men to be without excuse before God Rom. 1. 20. By this the Heathen Philosophers wrote their Ethicks and Politicks and many in their own persons were morally honest and left examples of their vertues Yea such is the truth of this light of Nature and so convincing as it shall be at the last day the rule by which all the pagans and Heathen people shall bee iudged and condemned Section 2. Of the same Rule in the Decalogue THe Law and light of Nature is one and the same for substance with the Law of the ten Commandements which was written by God himselfe and giuen to Moses for his people Israel That was and is in the heart this written in Tables of stone that consists of generall notions this is expressed in more speciall precepts that obscure and darke this more cleare that as the Text this as a Commentarie that is in all without study this atteined by reading hearing and instruction as by that men shall be iudged so also by this at last day Rom. 2. 12. This Decalogue set forth in two Tables is more largely expounded by the rest of holy Writings in the old Testament Section 3. Of the same Rule in the New Testament THe Law of Nature being in the Decalogue set more cleerely forth it selfe is explained also more amply in the old Testament and likewise in the New Testament In which 1. The law of nature is mentioned Rom. 2. 12. 14. of which a Principle is deliuered by Christ Mat. 7. 12. 2. The precepts of the Morall Law are repeated Matth. 19. 18. 19. Rom. 13. 9. 3. They are expounded in the new Testament more spiritually and that by our Sauiour Christ Matth. 5. 21. 27. 28. 33. 34. 37. So as this Rule and Law of God in Nature in the Decalogue and in the Gospell is one and the same the first written in the heart Rom. 2. 15 the same written in Tables of stone more fully and expounded by the Prophets and againe written in the heart of those with whom God makes his new Couenant of grace 2. Cor. 3. 3. Ier. 31. 33. Heb. 8. 10. So as they differ not but in degree of a more large exposition of one an other as thus The Law in Nature saith Thou shalt not commit adultery the Decalogue goeth further and saith Thou shalt not
couet thy Neighbours wife then commeth a more spirituall exposition thereof in the Gospell and saith Thou shalt not looke vpon a woman to lust after her for he that so doth hath committed adultery with her already in his heart So the Law in Nature saith Thou shalt not murther the Decalogue saith also Thou shalt not kill but the Gospell extends it to anger rayling speeches Matth. 5. 22 and telleth vs plainely that hee that hateth his brother is a murtherer 1. Ioh. 3. 15. Though the sense be inlarged yet the Law is one and the same and this is the Rule which guideth and bindeth Conscience properly and immediately from God Mans Law also bindeth Conscience for obedience is due for Conscience sake Rom. 13. 5. that is for the Lords sake 1. Pet. 2. 13. So farre as the Lawes of men haue ground and warrant from Gods Law but if contrary thereto Conscience is free Exo. 1. 17. Dan. 3. 18. Act. 4. 19. and 5. For man hath not power ouer Conscience but onely God CHAP. 8. With whom it is that Conscience by this bond of the Law hath to doe COnscience is bound to haue to doe onely with him whose Conscience it is For it is a reflecting knowledge vpon a mans selfe as is before declared And we read in scripture that Dauids Conscience smote himselfe 2. Sam. 24. 10. and the Conscience of the Iewes was pricked euery one felt the sting thereof within himselfe Act. 2. 37. Hence it is cleare then that such as complaine that at Easter they cannot come to the holy Communion because their Conscience troubles them for the wrong another doth them that they falsly belie Conscience for it meddles not with other mens actions against thee but onely with thine against others If it bee Conscience then it would tell thee of thine impatiency of thine vncharitablenesse and malice against him thou doest complaine of and not of his iniury done thee for this may bee Knowledge but is no act of Conscience Quest Here it may he asked whether my Conscience hath neuer any thing to doe with other men Answ Nor properly as the words and deeds be an other mans but as any way they become mine by assent consent Counsell command or occasioned by my example and so forth The sinnes of Ely his Sons were his by conniuencie the murthering of Naboth by Iesabels command became Ahabs sin through consent Vriahs death was made Dauids by command Iudas treason the Scribes and Pharisies were guiltie of by hireing him to doe it for money whereupon Conscience accuseth Conscience meddles with me in behalfe of another as farre as I am to thinke or speake of him as in Conscience I take him to be Iury-men giue in their Virdict upon others from their Conscience in this respect Hence is it that we vse to say of my Conscience he is an honest Man Hereupon also it is that one will appeale to the Consciences of other men for iustification and approbation in their faithfulnesse as we may reade that S. Paul did in his appeale to the Corinthians 2. Cor. 4. 2. and 5. 11. CHAP. 9. What it is which Conscience meddles with in him whose it is and how farre COnscience hath great imployment and much businesse with the whole Man with all his thoughts words and deeds as they haue any relation between God and him It hath to doe with Man as farre as the rule which binds it hath to doe with Man in commanding and in forbidding him any thing or any way directing him in any thing Now for that particulars may more set out the power and authoritie of Conscience I will instance wherein Conscience hath to doe as farre as I find in holy Writ and as our owne experience will witnesse Section 1. With Vnderstanding FIrst it hath to doe with the vnderstanding the Informer it selfe which sets Conscience on worke and this it doth touching the right use and well employing of the Wit and Vnderstanding Pauls Conscience had to doe with his Wisedome in the exercise of preaching 2. Cor. 1. 12. Conscience will tell vs whether our Wisedome Iam. 3. 16. 17. bee earthly sensuall diuellish or heauenly We must therefore take care of the vse of our Wit for Conscience sake Section 2. With thoughts COnscience meddles with Thoughts because the Rule hath to doe with them Mat. 9. 4. Heb. 4. 12. 2. Cor. 10. 5. therfore Conscience Whereupon Dauid checks himselfe touching his Thoughts Psal 77. 10. 11. The Godly by experience feele the work of Conscience herein and men vse to appeale to their Consciences and to call them for witnesse touching Thoughts Hence is it that men will say My Conscience tels me I neuer thought it and so forth Thought therefore is not free Conscience hath charge ouer it by the Rule binding which binds it Section 3. With the Memorie IT hath to doe with Memorie as it reteineth euill and forgets that which is good for the Rule that is the Word doth bind vs to remember and not forget our duty Eccles 12. 1. Heb. 13. 2. 16. Therefore exercise Memory well else Conscience will round thee for it and God will punish thee Psal 50. 22. Section 4. With the Will and Affections of the heart COnscience lookes to the bent and inclination of the Will by which Paul could say Will is present with mee Rom. 7. 18. It obserues the heart for it was Pauls Conscience that could make him speake of the simplicity and sincerity of his heart 2. Cor. 1. 12. so it made Abimelech speake Gen. 20. 6. and Hezekiah of their vprightnesse of heart Isai 38. yea it is so acquainted with the hart as it is often called the Heart 2. Sa. 24. 10. Act. 2. 37. And hath to doe with the Affections for the rule bindeth Conscience both for the wel-ordering of them also to place them aright and to moderate them Therefore Saint Pauls Conscience could witnesse both of his ioy 2. Cor. 1. 12. and of his sorrow Rom. 9. 2. Section 5. With Conscience it selfe COnscience is so vpright that it meddles with it selfe by the reflecting Knowledge vpon it selfe from the Rule as the eye seeth it selfe by the reflection of a Glasse for it being informed and rectified it will censure the former deadnesse and erroneousnesse thereof according to the binding power of the Rule directing the Conscience Thus we see how and with what it hath to doe with in the Man whose Conscience it is CHAP. 10. What Conscience hath to doe with him in respect of his outward actions whose Conscience it is WHatsoeuer it bee in word or deed which hath any relation to God and commeth vnder the Rule of Gods Word that same is it which Conscience must and will meddle with as by these insuing particulars it may appeare 1. It hath to doe in Baptisme answering to God for the baptised if one of yeeres as others doe for an Infant to the Minister 1. Pet. 3. 21. 2. With Ministers in
is a better intelligencer then the morall conscience hath for the moralist hath not his mind renewed as the regenerat man hath who knoweth what that good acceptable and perfect will of Rom. 12. 2 God is 3. This Conscience is informed by the renewed mind in the sauing knowledge of Gods will according to the law written anew in the mind and heart Heb. 8. 10. 4. This works sincere obedience so that in simplicity godly sincerity the regenerate haue their conuersation in the World 2. Cor. 1. 12. Lastly this obedience is performed both to the law and Gospell For the regenerat mans Conscience is bound as well by the Gospell as by the law vnto all holy obedience and the mind renewed propounds the precepts of the one as well as of the other vnto Conscience to worke obedience Section 2. In whom it is THis Conscience regenerate is in all the Elect of God called by the Gospell of Iesus Christ such as be borne againe of water and the Holy Ghost Ioh. 3. 5. and are made new Creatures in Christ 2. Cor. 5. 17. hauing Gods image repaired in them in knowledge holinesse and righteousnesse Eph. 4. 24. Col. 3. 10. whereby they do wholy entirely resigne vp themselues in obedience and humility to be guided by such a Conscience without restriction or euasion in respect of pleasure profit or preferment thoroughout the whole course of their liues Section 3. Of the causes hereof THis regenerat Conscience is wrought by Gods Spirit which reneweth vs Tit. 3. 5. The instrumentall meanes is the Gospel called the ministration of the spirit 2. Cor. 3. 8. because the spirit is receiued by it Gal. 3. Section 4. Of the excellencie of it THis Conscience so regenerate First hath acquaintance with Gods spirit Rom. 9. 1. 2. Secondly vpon this holy acquaintance they ioyne together to beare the regenerat man witnesse that hee is the Child of God Rom. 8. 16. that hee is desirous of others saluation and grieued for their obstinacy and blindnesse Rom. 9. 1. 2. Thirdly Farther vpon this acquaintance the Regenerat man hath now a kind of holy familiarity with God yet so as it is with all reuerence and humility Hee can now heare Gods law laid open without terrour He now can poure out his soule before God lay open all his sinnes in the sight of God with hope of remission which before he durst not though neuer so morally honest Fourthly This Conscience through such spirituall acquaintance is alwaies accompanied with spirituall graces with vnfaigned faith a pure heart Christian charity 1. Tim. 1. 5. with willingnesse to liue honestly Heb. 13. 18. with simplicity and godly sincerity 2. Cor. 1. 12. Section 5. Of the effects hereof SO as the effects of it cannot but bee admirable For first it exacts of vs attendance to Gods seruice and herein it cannot endure dead workes from which it is purged Heb. 9. 14. so as it puts life in vs and cannot endure to haue vs heare read pray sing nor preach coldly drowsily deadly nor to rest vpon the worke wrought Secondly it requireth vniuersall obedience for matter in all things for time alwaies Heb. 13. 18. Act. 23. 1. Thirdly it discouereth vnto our selues the most secret and intricate closet of the heart whatsoeuer is ill it pursueth it till it worke in the heart detestation Fourthly it lets not the regenerat man slip without a caueat and remurmuration and if he fall it lets him not rest but pincheth and nippeth him till hee take knowledge of his sinne till he see it sorrowes for it and returneth It cannot endure to haue him sinke vnder sinne nor sleep securely till he hath sought reconciliation with God Fifthly If it find him to grow slack in good duties it will euer be telling him of it it lets him not wax remisse and carelesse but by stinging instigations pricks him forward to his due obedience And therefore should we striue to get this Conscience and hauing it to make much of it as that which will guide vs well worke vs peace and neuer leaue vs but will be our comfort in aduersity in temptation in death and at Christs appearing CHAP. 43. Of the Gospell binding the Conscience of the Regenerate THe regenerate mans Conscience is not onely tyed by naturall Principles as all mens be nor by the Law of Moses as moralists in the Church be but also by the authority and power of the Gospell Section 1. That the Gospell hath a binding power FIrst for the Gospell is a Law 1. Chr. 16. 17. Psal 105. 10. and called the Law of faith Rom. 3. 17. now it is the nature of the Law to bind according to the authority of the Law-giuer God himselfe whose power is not lesse in the Law of faith and his will in the Gospell then in that morall law Secondly the Gospell doth not onely promise but also commandeth and requireth obedience to it It commands faith 1. Ioh. 3. 23. repentance Ma. 1. 15. Loue Ioh. 13. 34. and 18. 12. Charitie and bowels of mercy kindnesse humility of mind meeknesse Col. 3. 12. to deny our selues Mar. 8. 34. to mortifie the deeds of the flesh Col. 3. 5. to seeke the Kingdome of God and the ritheousnesse thereof Mar. 6. 33. to haue our conuersation in Heauen Phil. 3. 20. and to waite with loue for the appearing of the Lord Iesus Luk. 12. 35. 36. Mar. 13. 33. 34. 2. Tim. 4. These and many moe precepts doth the Gospell command which the moralist neuer thinks of nor euer can attaine vnto Thirdly The Gospell condemneth vnbeliefe Ioh. 16. 9. 1. Ioh. 5. 10. and other sinnes Fourthly it denounceth vengeance against the contempt of it and more seuere wrath then against the transgressours of the law 2. Th. 1. 8. Heb. 10. 29. Lastly men shall be iudged by the Gospell Rom. 2. 16. Therfore it is of a binding power For the renewed mind being acquainted with the Gospell propounds Euangelicall precepts to the regenerate Conscience which it vseth and applyeth to enforce the Regenerate man to a true and sincere obedience according to the Gospell Section 2. Whom it bindeth THe Gospell hath not so large an extent as the Law which is in nature and so binds all mankind but the Gospell bindeth such as do receiue it for the receiuing argueth two things first the enlightening of the vnderstanding to conceiue the doctrine of the Gospell and then faith to embrace it which two together bind conscience to the obedience of that which the Gospell commandeth Thus it bindeth all professors of it but most powerfully the regenerate to whom it is most effectuall by the speciall operation of Gods Spirit Section 3. To what it bindeth vs THe Gospell doth bind vnto the precepts which it prescribeth such are those before mentioned to beleeue to repent to loue the brethren to receiue the holy Sacraments with the rest of the Commandements of the Gospell It bindeth also vnto the law to make it a rule of
righteousnesse for the Gospell First commendeth the law vnto vs as spirituall holy iust righteous and good Rom. 7. 12. 14. 1 Tim. 1. 8. Secondly It repeateth the Commandements with approbation and for continuing vse Rom. 13. 9. Thirdly it interpreteth the Commandements and the imposed duties therein more largely in a more spirituall sense Mat. 5. and 6. 1. Ioh. 3. 15. Fourthly it vrgeth the duties commanded by the law to be done Eph. 5. and 6. Col. 3. and 4. Rom. 13. 1. Tit. 3. 1. 1. Pet. 2. 13. and such vertues as it prescribeth Phil. 4. 6. Eph. 4. 32. 1. Tim. 6. 11. 18. 2. Pet. 1. 5. 6. 7. Fifthly these are vrged in Christs name as his commandements Eph. 6. 6. 1. Th. 4. 1. 2. 3. and as his wholsom words 1. Tim. 6. 3. Sixthly the doing of such duties are commended by Christ himselfe Mat. 5. 19. By Saint Iames cap. 2. 8. and by Saint Paul 1. Cor. 7. 19. and by Saint Peter 2. Pet. 1. 8. 9. Seuenthly the ministers of the Gospell are commanded to teach such duties 1. Tim. 6. 2. Tit. 2. 13. and 3. 1. 8. Lastly the sinnes forbidden by the law are condemned in the Gospell and disswaded from 1. Th. 5. 15. Eph. 4. 28. 31. Col. 3. 9. 1. Cor. 7. 8. 14. 1. Ioh. 5. 21. And to auoid such sinnes the Apostle saith was the commandement of Christ 1. Thes 4. 2. 6. and to teach otherwise is contrary to wholsome doctrine 1. Timoth 6. 3. 1. 10. 11. Yea Christ condemneth the breach of the Law Matth. 5. 19. and in the Gospell wrath is denounced against such as liue in wicked transgression against the Law Rom. 2. 8. Ninthly they erre therefore that teach that wee vnder the Gospell are not tyed to the Precepts of the Law to obserue them as a rule of life for the Law is established Rom. 3. 31. it remaineth perpetually Matth. 5. 18. Christ came to fulfill it not to destroy it and condemneth such as teach the breach of the least Commandement Matth. 5. 17. 19. Quest Here it may bee asked in what manner doth the Gospell bind the regenerate Conscience to the Law Answ It doth it not as the Law requireth to wit to obey it in the rigour thereof to bee thereby iustified or else to remaine accursed but it bindeth according to it owne nature as the word of grace that is Euangelically and this is first to take it now as from the hand of Iesus the Law-giuer to vs who hath written it by the new Couenant in our hearts by his holy Spirit Secondly to obserue it onely as a rule of life we hauing already attained to the righteousnesse of the Law in full perfection through faith in Christ Thirdly to performe the prescribed duties thereof by vertue Ioh. 15. 4. 5 Gal. 2. 20. Psal 40. 8. from Christ in obedience to him willingly without any seruile feare in vprightnesse of heart though imperfectly performed done to adorne the doctrine of the Gospell of God our Sauiour Christ in all things To this Euangelicall obedience the Gospel bindeth vs and not otherwise to the Law Section 4. From what things the regenerate mans Conscience by this power of the Gospell is freed in respect of the Law VPon the Gospell thus binding to the Law Euangelically the Conscience of the Regenerate is free from the Ceremoniall Law because it is bound by the Gospell to make him stand fast in the libertie purchased by Christ Gal. 5. 1. who hath abolished the law of Commandements of ordinances Eph. 2. 15. and blotted out the hand-writing of ordinances against vs Col. 2. 14. 16. Hence is it that the conscience of the Regenerate troubles him not about meates holy dayes nor offering vp any legall sacrifices Heb. 10. 2. It is also quit from the morall Law in respect of the rigorous dominion of it in respect of iustification by personall fulfilling it in respect of the malediction and the irritation thereof of which the Apostle speaketh Rom. 7. 8. Hence likewise it is first that the Regenerate conscience cannot vrge vs to the exact fulfilling of the Law nor can condemne vs for that wee doe not perfectly in our selues fulfill it Because the Gospel and Law of faith binds the Regenerate conscience as it is regenerate to the contrary to wit to witnesse that we fulfill it in Christ that therefore in him wee cannot bee condemned Rom. 3. 1. 4. 32 33. for this but if it accuse it accuseth for want of sincerity sometime and for failings but cannot condemne vs for not perfectly fulfilling the Law 2. Hence is it that it vrgeth not iustification by workes nor condemneth vs for not so seeking to be iustified Because by the Gospell the Regenerate is bound to cast off righteousnesse by the works of the Law Gal. 2. 16. and 5. 14. And to seeke by faith to be iustified which is the righteousnesse taught by the Gospell Rom. 3. 21. 22. without the workes of the Law Vers 28. 3. Hence is it that the Regenerate Conscience doth not condemne the regenerate man for the irritation by reason of sinne taking occasion from the commandement to worke all manner of concupiscence as it doth in others Rom. 7. 5. 8. Because the Conscience of the Regenerate is bound to beare him witnesse and so doth witnesse through the worke of the Spirit by the Gospell that after the inner man hee delighteth in the Law of God and hath a will to doe it Rom. 7. 22. Psal 1. 2. and 40. 8. that he would doe more good then he can that he hateth the euill hee doth Rom. 7. 15. 18. 19. that he hath an vnfeigned resolution to keepe Gods Commandements Psal 119. 57. 107. and that in studying the Law by grace receiued from the Gospell hee is more delighted in it and more desirous to doe it Of all these conscience beareth the Regenerate man witnesse and therfore cannot condemne him for that irritation by the Law through inbred corruption to grow worse 4. And lastly hence is it that it cannot nor doth not conclude the malediction and curse of the Law vpon the man regenerate because now this his Conscience is bound by the Gospell to witnesse his faith in Christ by whom he is freed from that curse Gal. 3. 13. that hee is the Child of God Rom. 8. 15. and that therefore belongeth to him the blessing with Abraham Gal. 3. 14. and eternall life by Iesus Christ Rom. 6. 23. Thus may we see what a happy acquittance the regenerate Conscience hath by the power of the Gospell from the Law Section 5. Why the Regenerate man is yet so much troubled about the Law THis before being so and the Conscience so freed by the authoritie of the Gospell it may bee demanded here Why a Regenerate man in his Conscience is more troubled about his legall omissions and committing of euill against the Law then for his omissions commissions against the Gospell hee not being now vnder the Law but