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~— x 
 
 CHRISTIAN 
 
 SEE TO THY 
 
 ! CONSCIENCE, 
 
 I ^ Or % \ 
 
 aJ Tre*eife of the nature 
 the kinds and manitoiauiri-^.- * 
 
 ces of Confcience,alI very briefly, 
 and yet more fully laid open 
 then hitherto, 
 
 / 
 
 By Richard ^trpard, Parfon of Bat- 
 combe in Somerfet-Shire. 
 Anno 16 io. 
 
 London, 
 
 Imprinted by Felix Kyngsicn for #0- 
 
 btrt Melbourne ^ and are co be fold ac his 
 
 (hop in Pauls Churchyard ac the (^iiC 
 
 cf the GrayhouncL 1^31. 
 
REVERENDISS. 
 IN CHRISTO PATRI; 
 
 ! Gvaltero 3 prouidcntii Di- 
 ! u\\&Tlatb*StfVeile»fi Epifcopo, j 
 j Dixcefano fuo colendifliiro aufpka- 
 tum aduenrum,& manfionem 
 profperam. 
 
 HonorandePrseful., 
 
 gx terreno hoc du 
 
 { fk uerforio adcale- 
 
 ^Jles manfiones 
 
 \treshuiu[ctSedU 
 
 * EptfcoPosjureac 
 
 merit* nuerendosjoaudplnru 
 
 • umannorum curricnlo promo- 
 
 \ (Ml Pater tile cceieftis. ^uo$ 
 
 omnespro finguUri fuo in mc 
 
 amore ac ht*maniuite t tgo ? 
 
 pront par fait grate bomini, 
 
 fumma obftruwtU & obje- 
 
 ^.2. qtuo 
 
Epiftota 
 
 quio cohi. lllorum itaque obi- 
 wtnonpotuinon &gr}, acdo- 
 (enter fcrre. Primus h or urn 
 occurrit lacobus Patronm 
 mtus amantifiimu6 } ob mnnifi- 
 ctmi&Uitdcm Celebris^ a $e- 
 reniff, R. Iacobo homnbm 
 nan vulg&ribus orn&tus. Hie 
 mihi author fuitjvt relttfo na- 
 tal t fo!o, t ran fir em in has or as 
 ad mums pajlorale extrcen- 
 dum in ea flatione, quamfub 
 Vcflro pr&Jidio per Deigrati- 
 am ttiamnuobitneo. Secundum 
 fait Arthimis ob vit* inno- 
 cent i am, acpr obit ate, ob in fig- 
 nc&oftrfaa, ntcnon alias dig- 
 nas Thcehgoiirtutcs clarifii- 
 mtu.ls quanta me affabtlitatc, 
 quanta bcnignitatefemper am- 
 pleclebaHr y alienum cenfeo a 
 mea modeftiapradicare.Terti' 
 us y i/cjue nouifihnu* Lconar- 
 dusobgrauitatem, ammique 
 maxima* 
 
Dedicatoria. 
 
 maxima* dates merit o fajpici- 
 tndus.fr At mihi a putritia no- 
 tut. £ui,(icutttiammaiorts 
 eiusex eodem tram oppido, quo 
 ipfemtt) onundi : emus ttiam 
 Aut'i inficro Baptifmi Luacro 
 Sufceptrix rmbt con it git . Hos, 
 inquam, tales > ac tarn illufires 
 Pr &fules morte treptos non It- 
 niter dolui. Et faxi> diuuits do- 
 luifftm, nifi mtcumreputafjem 
 DetOpt. Max.prOHtdtnttam, 
 quip oft tos in cceltftanpatru 
 am reduces, dtgnatusfutritte 
 ad tiu(dem honoris fajliginm 
 euetlum mihi, meifqutfratri- 
 fas,ac Symmyflis vertjujttt 
 Eiifcopi exemplar exhtbert. 
 Quo nomine & mo adnos ad • 
 utntui impense grattdati fe- 
 rn us, pro tan to que in nos colla- 
 te beneficio gratia* immort fi- 
 les immortali Deo quotidit 
 agnofctndasf!? agendas It ben- 
 - ^ 3 *Ji 
 
Epiftola 
 
 tes proftemur. Ecquid enim 
 opatim y ant falutarim huic 
 Dicecefi nojlr* potuit contin- 
 gerc , quam Epifcopus pru- 
 dentifsimut fimal &<vigilan- 
 tifsimus, qui probe nomt op>» 
 rarios in Cbrijli vine* defu- 
 dames corroborant torpen- 
 tes 7 & fomniculofos cxcitare, 
 populum dijfolutum in ordi- 
 nem redigerejupos rapaces fa- 
 gar e, fabdolas vulptcuLu a 
 Cbrijli ouili pr ocular cere y te- 
 nerosagndlos Uclare 7 pa!ame$ 
 ouiculas in viam vtriutis re- 
 ducere, in edque ret inert, & a 
 j rabiofis c^mbus incolumes 
 \protegere? H<zc mibi rncdi- 
 i tanti venit in mcntem, ft qua 
 ratiompo(ftmpro meo modulo 
 noftram banc communtm la- 
 th iam ttjl.it am redder e tcfli- 
 monio altquo, eoque publico, 
 quod quidem tanU authorita- 
 
 tis 
 
Dcdicatoruu 
 
 tis at que erudiiionis vironon 
 tndignurn, ant ingraturn fore 
 Jperarem. Cum autem ijlum 
 de Confcientia Trafiatum 
 qualerncunqtie admannmiam 
 recens concinnatum, &abfi- 
 lutum baberem.fretus ea, qua 
 erga omnes vti files, humani- 
 tate y ac facilitate, e$ audacU 
 proueftus foi, vt euvdem fuh 
 tui nomints aufpicio in lucem j 
 prodtre, alnfque communicari 
 curarem. Nonenimdubitan- 
 dum vllo modo cenfui , qnin 
 dignabiuir tua dementia vcl 
 minimos Cieri tui conatus,ad 
 pietatempromoucndam & ali- 
 or urn rtdtficatimcm fufceptos, 
 tu<t gratia aura fixer e> tor uni- 
 que refla Jludia Uteri authori- 
 tatc tna legiiima*Le£lore$ non 
 admodum iniqui opufiulum 
 hoc ad popular cm captumexa- 
 ratum a nobis, animoque ac 
 
 % 4 ftylo 
 
Epiftola 
 
 ftylo fimplici exprefjum com- 
 perient 7 vti/pero, baud plane 
 wfrugiferum inter alio* urn 
 etiam virorum dcUorum va- 
 nes Traffatus de eodtm argu- 
 mento non it Apr idem editos. 
 2{i bit fane, nt(ianimofallor y 
 magti necejfinum doceri y nibil 
 adfalutem confequendam con- 
 duclbiltus Chriftianorum mm 
 mis inciikari poterit , quarn 
 Confcientix refie formandx, 
 (jr confirmandx ratio ,hoc pre- 
 fer tirn deprdHcitojdtctdo • que 
 tarn multi Famam^Mw pau- 
 ci Confcientiam verentur : 
 vt Pl<nij verbis vtar. Qnos.fi 
 meam banc in tua benttate co!- 
 locatam cenfidewiam non tibi 
 ingratamfore inte/Iexero, fa- 
 tisfuperque me beabit Paterni- 
 tastua. Ncque quidquamre- 
 fiataliud.quod vltra velnnnc 
 expeto>vel inpojierum txpeclo. 
 £u)n 
 
Dedicatoria. 
 
 £>vin foiius ftaiui mecurn> 
 afsiduis votis ac precibus apud 
 Chtiftum hfum communtm 
 noflrum omnium P aft or em fy 
 fttuatorem contendere, vt be- 
 nediflionis f;£ afflttv omnes 
 tuos pios con tins fcelices ejje 
 vciit,:ibi,tufque abunde om- 
 nia fau ft* & faiutaria con fe- 
 ral) tusmqtte famum ac Un- 
 dent rebus UudabiUter geftti 
 partamad (hi ipfms glortam, 
 tuique ipfius [empiternam fa- 
 lutemperennare dignetar. 
 
 Batcomb.poftrid. 
 CaLIan.1^30. 
 
 T.Domin. ad omnia 
 obfequia in Chri- 
 jloparattfs. 
 
 Ric.Bcrnardus. 
 
To the right Wor- 
 
 fhipfull , and worthily 
 honoured, Sir Robert Gorge, 
 
 Knight; And to his truly religious 
 
 Lady , the peace of a jr*od 
 
 Confciencc hecrc , With 
 
 ferftttion ofbleflid* 
 
 n£ffe htrcaf- 
 
 ter* 
 
 RigbtJVorjhiffnll, 
 
 Haue done my 
 beft endcauour 
 to lay open be- 
 fore mens eyes 
 wnat Conference is, be- 
 caufel gladly would haue 
 euery one to be acquainted 
 with Confidence. For,t&e 
 
 too 
 
 1 
 
The Epiftlc 
 
 too much negled thereof 
 it may bee (aid to moft, as 
 once Chrift fpakc to cJJf *- 
 ties Sifter (when hee law 
 her ouer much bufied a- 
 boutprouifion for the bo? 
 dy) fJMarth^Mmhdt thou^ ! 
 art troubled about many j 
 things, but one thing is j 
 needfull. Many men know i 
 much^and are toiled in the 
 world with a croude of 
 cares and earthly vndcrta- j 
 kings. They feekc after 
 thefe fraile, fading, and i 
 tranfitory things,and fome j 
 after meere fpeculatiue 
 knowledge. But moft neg- i 
 left this moft needfull 
 point : whereupon it hap. j 
 peneth, that for the moft 
 part men generally flight 
 the pra&ife ot that which 
 th^y daily htare and vn- 
 dcrfta nd : 
 
Dedicatory. 
 
 derftand: and the onely 
 rcafonis, they are vnvvil- 
 ling to be acquainted with 
 Conscience. This Fellow 
 Confcience is too precife 
 forloofe Libertines ; Hee 
 will marre the Market oi 
 couctous worldlings, of 
 oner-cunning Crafts- men, 1 
 dcceitfull Tradcs-rnen 3 and 
 fraudulent Merchants. He 
 is to wafpifh to be in com- 
 pany with merry Mates, 
 and too fullen for fuch as 
 cannot endure to become 
 forrowfull for finne. Con- 
 fcience, they thmke, will 
 caft them intoa Mclanchq-, 
 licke fit,and moue their fe- 
 cure hearts out of their be d- 
 of reft: . therefore wil they 
 take no knowledge of it, 
 till they needs muft; which 
 will certainely bee atone 
 A time 
 
The Efijile 
 
 ■■■■' 4 ■ 
 
 time or another. For it is 
 in euery man,and will haue 
 to doe with vs, fooner or 
 later,here or hereafter, and 
 that whether wee will or 
 no. But better it were for 
 vs voluntarily to bee ac- 
 quainted with it, then of 
 neceflfitie* 
 
 All holy bookes tend to 
 informe vs of Conference, 
 to reforme the euill, to di~ 
 red the good,and fo to re- 
 difie vs : for effe&ing of 
 this, thcBooke of Nature, 
 the Law written in the 
 heart, the Law of the tenne 
 Precepts,the Law of Faith, 
 the holy Gofpell, are all 
 helpes. All thefe are for 
 inftru&ion of Confcience, 
 and to make vs confciona- 
 ble. 
 
 Not onely thefe bookes 
 of 
 
Dedicatory. 
 
 * ■ i \tm im tm m ' — ■ i ■ i ■ . ■ ■ ■ - » fc 
 
 of Gods owne making 5 bur 
 alfoBookes, Sermons, and 
 pious Labours of all holy 
 men doe aime at this, to 
 worke Confcience in vs. 
 
 Confcience is it felfe a 
 Booke D whereof all other 
 Bookes are expofirions : It 
 is as the Text 5 thcy the in- 
 terpretation. In reading 
 therefore thefe, weemuft 
 haue an eye to it : our 
 knowledge in them muft 
 informe vs in this s elfe we 
 readethem tonopurpofe. 
 They that grow cunning 
 in the Booke of Confci- 
 ence by reading Gods and 
 good Mens Books, are vn- 
 doubtcdly the beft Chri- 
 ftians 5 the beft Lawyers to 
 pleade their owne Caufe, 
 and the beft Iudges to 
 iudge of themfelues aright. 
 
The Epijlle 
 
 witnefle againft or with vs 
 vnto God, when he fhall 
 call vs to an account. It at- 
 tendeth when God fhall 
 fummon us ^ then will it 
 plead hard, howfoeuer it 
 fc cmeth now to be filent in 
 moft. 
 
 By Cofcience we become 
 well acquainted with our 
 felues,elfe to our felues we 
 remaine meere ftrangers- 
 for nothing within vs but 
 it can make vs to know our 
 felues, which is the moft 
 excellent point of know- 
 ledge. To fee themfelucs 
 many looke into glaffes ; 
 Let us looke then into 
 this glaffe of Confcience, 
 that we may fee our felues, 
 and that not only in fome 
 outward part,as by the Ar- 
 tificiall glaffe we do, but 
 
 by 
 
Dedicatory. 
 
 by thisalfoas well inward 
 as outward. By theartifici- 
 all a man may fee himfelfe, 
 and foone forget what 
 manner of one he was$ 
 but this will not only (hew 
 vswhat we bee, but will 
 alfo keepe vs in remem- 
 brance of our fclucs 5 that 
 in nobufineffc we fliail for- 
 get our felues. 
 
 Conference is a thing fo 
 diuine, and hath fuch ac- 
 quaintance with God, as it 
 can and will tei vs whether 
 God be with vs or againft 
 vs,whether he be friend or 
 foe^and how our cafe ftan- 
 deth betweene him and vs: 
 which to know 3 is fo necef- 
 i faryandbehooucfull 5 asall 
 I knowledge in refpecfi of 
 • this is butvaine^and in the 
 | end to little purpofe. 
 
 A 4 Con- 
 
T/jeEprjlle 
 
 ■ il m ill m i i i ■.,.» mm i , ., — — -~— 
 
 Confcience next vndcr 
 God 3 is that to which we 
 maymoftfafely commend 
 and commit our fclnes, our 
 whole cftate 5 the difpofing 
 and ordering of all our af- 
 faires : It is a good coun- 
 fcllour to vs aliue, and a 
 moftfaithfall Executer of 
 our laft will and Tefta- 
 mcnt 5 left in other mens 
 handsforour Children and 
 pofterity. 
 
 Confcience is onely that 
 which will and can make 
 vs honed men 5 and of cre- 
 dit among men : for as our 
 Confcience is knowne to 
 he 5 foarc we reputed^ and 
 fofhallwcbe trufted. It is 
 that which alwaies wee 
 mud bring with vs for our 
 furetie in all promifes, 
 contraband bargaines,or 
 
 elfe 
 
Dedicatory. 
 
 -■■■ ■ % 
 
 clfe none will credit vs. 
 The word of Confcience^ 
 when it is once knowne, 
 wil procure vs more credit, 
 then we for the prefentare 
 worth. The honcfty of it 
 isaboueall bonds: It will 
 carrie great matters in few 
 words 5 when without it by 
 many words wefhallnot 
 betruftcd for trifles : For 
 Confcience will not giue 
 it word for any difhoneft 
 man, though clothed in 
 filk and fatten, yea^though 
 he haue Lands and large 
 reuenues, Confcience will 
 not be bound for him. It 
 tmely will be furety for ho- 
 neft men, whom it both 
 may vrge> and will make 
 *hem keep day with others 
 pun&ually. 
 
 , As for Time feruers, 
 A 5 loofe 
 
The Ejnftle 
 
 l I ^— — ^ ■ ■■ '■' ■ II ■■ 
 
 Ioofe companions, drifting 
 Fellowes, Hypocrites,cog- 
 ging Merchants,and irreli- 
 gious perfons .- it will haue 
 nothing to do with them | 
 which appeareth by this, 
 for that it forbiddeth fuch 
 to vfe their wits to coozen 
 and to defraud one ano- 
 ther. But for whom it once 
 giueth its word, it is ftill 
 calling on them, and char- 
 ging them to remember 
 honefty, equitie^ fidelitie, 
 and to doe as they would 
 be done vnto. 
 Confcience is the chicfeffc 
 maintainerofiuftice ande- 
 quity among men: And 
 men generally are content 
 with what it decreeth,cor 
 cludeth, and alloweth, #! 
 may appeare by fuch fpee- 
 ches as the^ In Confcience 
 
 giue 
 
Dedicatory. 
 
 giue what you thinkefit^laf. 
 peale to your Conscience in this 
 and that 5 betmene God and 
 your Confciencebe it. 
 
 From Confciencc do a- 
 rifc all the commendations 
 of all our a&ions, or the 
 difcommendations. If any 
 doiil 3 ftraightway Confid- 
 ence is queftioned, Is this 
 your Confciencc? Can you do 
 this of your Conscience i 
 
 Confcience is a mans 
 
 bcft friend, or his worft 
 
 foe, in trouble &diflrefTc, 
 
 here in this life, at death, 
 
 and at the laft iudgement. 
 
 It will fpeake with or a- 
 
 gainft a man, as the caufe 
 
 requireth ; It pleads with- 
 
 i out fee^it refpeds no per- 
 
 I fon,be he PooreorRicb.lt 
 
 i will fide with none, it ha- 
 
 teth to the death partiality, 
 
 1 lying, 
 
=-. 
 
 The Epi file 
 
 lying,equiuocating, fhtte- 
 ry and all falfhood. 
 
 Conference is the con- 
 fort of charity, of faith., of 
 truth, and of vprightnefFe • 
 It is the Caske wherein to 
 keep the miftery of faith 
 and true godlinefTe : with- 
 out which-all thefe perifh. 
 A man making fhipwracke 
 of Confcience lofeth all 
 power of religion,of which 
 he hath no more, then he 
 maketh Confcience of, 
 
 Confcience , is that 
 whofe aduife a man muft 
 firfttake in all his a&ions, 
 before he vndertakes to do 
 thcm.Forifitbe either ne- 
 gle&ed , or oppofed, or 
 carelcfly flighted, the ad 
 willturneto finne. 
 
 Confcience in a wbtd is 
 Gods Record,out of which 
 
 he 
 
Dedicatory. 
 
 hee will rake notice of 
 euery man : and as there he 
 finds him/o will he iudgc 
 him, and thereafter pro- 
 nounce fentence, Jeither of 
 abfolution or condemnati- 
 on^ the laft day. 
 
 And therefore by this 
 fo large an Epiflle (Right 
 worfliipfull) you may fee 
 how it is not onely fir, but 
 very neceffarie alio to be 
 acquainted with Confid- 
 ence j which in mod is 
 without all authority to 
 bind them to t he good be- 
 hauior/oloofely^fo licen- 
 tioufly do moft men liue. 
 But bleffed be God> that 
 you haue better learned 
 Chrift, and haue felt the 
 commanding power of the 
 word 5 and the comfort of a 
 good Conscience by fhew- 
 
 
 "?g 
 
 ** 
 
The Epi/lle 
 
 ing your felues Patterncs 
 to that your wel reformed 
 Family j In which true pie * 
 tie is attended vpon with 
 loue vnfaigned one to- 
 wards another, and your 
 profeflion adorned with 
 workes of charitie abroad. 
 Your frequent reading of 
 holy Scriptures , I well 
 know, affords you exam- 
 pics not afewofholie du- 
 ties:but you want not a rare 
 prcfident at home, that 
 mod honorable Ladie 
 MarchionefTe, your noble 
 Mother, Whofe fingular 
 humility , great bountie, 
 defire to pleafe God, loue 
 to his word in the powcr- 
 full plainneffc thereof, and 
 performance of good du- 
 ties are much to be admi- 
 red efpecially in fo great a 
 Per- 
 
Dedicatory. 
 
 Perfonage 5 in one fo verie 
 aged & full of daies 5 in one 
 fo long brought vp in her 
 former yeares in the rnoft 
 eminent place of royall fer- 
 uice vnder that famous 
 Queene Elizabeth. I hope 
 I need not to ftirre your 
 readie minds to a thankf ull 
 acknowledging to God of 
 this and other his mercies, 
 nor to excite you toftriue 
 for the euerlafting hope of 
 bleflfedneffe ; feeing that 
 your iuftifying Confid- 
 ence, accompanying your 
 iuftifying £uth 3 as I am per- 
 fwaded 5 giueth you good 
 affurance in your waies of 
 well doing. For your hap- 
 pie continuance wherein, I 
 am bold in this ample man- 
 ner to prefent vnto your 
 courteous acceptance the 
 excel- 
 
The EpiJiU 
 
 -<■ ■ II M l ■ III ' «»■ » I . — - ,u »— i « B , . mm * Mr ^ 
 
 excellencie of Conscience 
 and to commend the lame 
 to your Chriftian medita- 
 tions. And fo I humblie 
 take leaue, in my heartie 
 prayers commending that 
 right Honourable Lady, 
 with your worthy Selues, 
 beloued Children, and all 
 your religious houfhold to 
 thefauour and guidance of 
 the Almightyjeuer refting 3 
 
 Your worfhips in any 
 Chriftian feruiceat 
 command. 
 
 Ric.Bernard, 
 
 Batcomb.Caknd. 
 

 
 ,¥ 
 
 THE CONTENTS 
 
 of the infuingTica- 
 
 tifc. 
 
 Hire is fuch a thing 
 as is called Con fci- 
 ence. Chap.i. 
 Confcience is di- 
 flinti from all ether faculties 
 ofthejouk. Chap.2. 
 
 Oftheruleandpowerofit 
 ouer them, and how faowne. 
 Chap.3. 
 Of the name of Confcience, 
 and of r the dt ft in ft knowledge 
 thereof from the vnderftan- 
 ding. Chap.4. 
 
 What this knowledge of 
 Confcience is, and how defer t- 
 bed. Chap.5. 
 
 ofCon-fcicnce,as it is how- 
 ledge 
 
The Contents* 
 
 ledge with mother. Chap. 6. 
 
 Of the rule binding Confid- 
 ence. Chap. 7. 
 With whom Conscience 
 hath to doe. Chap. 8. 
 
 What it meddles with in- 
 wardly in man. Chap.p . 
 
 What outwardly it hath to 
 doe, concerning him whofe 
 Conscience it is. C hap. i o. 
 
 Ofthefrji aft and office of 
 Conscience. Chap.i i . 
 
 Ofthefecond. Chap. 1 2 . 
 
 Of the third , touching 
 things commanded for bidden, 
 indifferent. Chap. 1 3 . 
 
 Of the fourth aft. Ch.14. 
 
 Of the fifth aft witnefsmg 
 with or again ft Wj and here 
 are three queftions touching 
 the qualitie of Conscience ac- 
 cuftng. Chap. 15. 
 
 Of the fixth and laft aft of 
 Confiience. Chap. 16. 
 
 of 
 
The Contents. 
 
 Of the reafons why God 
 bath placed Juch a thing with- 
 in CMan. Chap.i7« 
 
 Of the excellency of the 
 Confcience aboue all other fa - 
 culties ofthefoule. Chap. 1 8. 
 
 Of the caufes why men are 
 notfubictt to the power of Con- 
 fcience as they ought. Ch.ip* 
 
 What is to be done to make 
 vs become obedient to Confci- 
 ence. Chap.20. 
 
 Of the kinds of Confcience, 
 and firfi of the euill Confci- 
 ence, Chap. 2 i. where is Jhew- 
 edin whom it is, how it comes 
 and continues, and the remedy 
 to Amend it. 
 
 O f the twofold diflinBlon of 
 the euill Confcience, the Jit 11 
 andftirrtng. Chap.2 2. 
 
 Of the Jl id euill Confcience 
 
 in generally ft he caufes how to 
 
 how it, of the effetts, with the 
 
 remedies. 
 
The Contents. 
 
 remedies. Chap, 2 3. 
 
 Of the dead Confidence. 
 
 Chap.24. 
 
 Oft he blind -Confidence in 
 Heathen; in Chriftians i the 
 mtfery of fach fo led, and the 
 remedy. Chap.25. 
 
 Of the Ji(epy Confidence \, 
 with the eaufe$( and the reme- 
 dte. -' Chap.2d?. 
 
 Ofthefecure Cotffciencejn 
 whom it is, the caufes thereof, 
 and tfe remedies. Chap. 2 7. 
 
 Of the lukwamc Confd-* 
 tnce. Chap. 28. Of the Urge 
 Confciencc. Chap. 2?. The 
 Chtuerill Confcience. Chap. 
 30. The benummed Confci- 
 ^^Chap.3 1. And cmuri- 
 zedCdnfc ence, with alttheit 
 caufes and remedies. C h.3 1 . 
 
 Of the (lining ill Confci- 
 ence in gener all, with the fiflP- 
 fes,ejfefts,& remedies. C*3 3. 
 
 of 
 
The Contents. 
 
 1 
 
 Of the erroneous Confcience, 
 with the difference betweene it 
 And the blind Conscience, in 
 whom it is, the caufes thereof, 
 effects, and remedy .Chap. 3 4. 
 with certaine queftions about 
 thefame. 
 
 Ofthefuptrflitiotu Confci- 
 ence, and whereabout it is ex- 
 £rci fed, with the caufes and re- 
 medy. Chap^35. 
 Of the fcrupulo^s Consci- 
 ence, the caufes, effects, and re* 
 medtes. Chap.36. 
 Oft he terrifying Confcience, 
 with the caufes, effects, and re- 
 medies. Chap. 3 7. 
 Of the defperate Conftence, 
 the caufes thereof, effects, and 
 remedies. Chap.38. 
 Of the good Conscience in 
 generdl. Chap. 3 p. 
 Of the natur all good Con- 
 ference. Chap'4o. 
 
 or 
 
The Contents. 
 
 Of the mor all good Confci- 
 ence with the belpes thereto, 
 thegoodnejje of it, andyet in- 
 efficient to ajfure a man of 
 hopeinheauen : who they bee 
 which only haue this Confci- 
 ence. Chap.41. 
 
 Of the regenerate Confci- 
 ence jwh at it is, in whom it is, 
 tbecanfesjhe excellency, and 
 effettsofit. Chap.42. 
 
 Of the G off ell binding this 
 Conscience, to what it bindeth, 
 and yet from what it freeth 
 the regenerate Conscience, of 
 the difference betweene the 
 Confcience regenerateand vn- 
 regenerate. Chap.43 . 
 
 Of the tender Confcience \in 
 whom it is, the ejfefts of tt y 
 meanes to get it, that it may be 
 Aroublefome • the difference 
 betweene it and (crupulofttit^ 
 and how to keep it from it. 
 1 Chap* 
 
The Contents. 
 
 Chap«44* 
 
 Of the wounded Confeience, 
 the caufes 9 the continuance 
 longer or [barter time j the ef- 
 fects and preparatives to cure 
 it,ojthefoueraigne Sake, and 
 Cordialls after • how to keepe 
 from a wounded Confeience , of 
 the difference betwewe it and 
 the defper ate : andbetweneit 
 and mclanch alike pafiion. 
 
 Chap.45.46.47. 
 Of the quiet good Confid- 
 ence, how obtained, xbtefftfls, 
 with the difference beiweene 
 I the quiet ill Confeience and it. 
 Chap.48. 
 Of the vp right Confeience, 
 how gotten, and the effctt 
 thereof. Chap.4^- 
 
 Of the pure Confeience^ in 
 whom it is, how gotten, the 
 effects of it, the fignes thereof, 
 how to keepe ttpure. C h. 50. 
 
 Of 
 
The Contents.. 
 
 of the infnfying Ccnfct- 
 §me,how it iuflifdh, wherein 
 it confijls, how it differs from a 
 hftifywg faith jf the comfor- 
 table effecis thereof ', And how 
 tokeckeit. Chap. 5 1. 
 
 Of the fwgular benefit of 
 \ the regenerate, qmet y pure^ njp. 
 right, and iuftifying Confci- 
 [ewe. Chap. 52. 
 
 J Of the difference betweene 
 Confidence of a good Confci- 
 ence, and prefumptim from a 
 deceitful hearty Ch. 5 %.ivhere 
 isfet downe in whom the one 
 \ and the other is, with their dif- 
 j fering caufes and effects. 
 
 Laftly jf Confcunce copti- 
 
 ] nuance, here in this life, at 
 
 death^atlaft Day^in Heauen, 
 
 and in Hell. Chap. 54. 
 
 1 
 
CHRISTIAN 
 
 SEE TO THY 
 
 CONSCI- 
 
 ENCE, 
 
 Chap. i. 
 That there is fitch 4 thing in 
 Man & is called Ccnfci- 
 
 tnce. 
 
 Onfcience is Gods Co 
 powerful! a Vice- 
 gerent, as there is 
 none that is not voide of 
 reafon, but doth acknow- 
 ledge, at one time, oro- 
 ther 5 the authority thereof. 
 B It 
 
Chrijtianfeetoihy 
 
 It is that which lew and 
 Gentile, Pagan and Chri- 
 ftian ; yea, the worft that 
 may be among them, hath 
 had experience of: But 
 what to call it, the wifeft 
 haue queftioned. Some af- 
 firme it to be a power, or 
 faculties fome 3 an a& j 
 fome 3 an habit -fome other, 
 a Created qualitie; they 
 all agree not in one. Nei- 
 ther doe they all confent 
 to tell vs, where it is in the 
 Soule ; though Diuines 
 place it in the Vnderftan- 
 ding. 
 
 The Hebrew Tongue 
 in holy Writ,hathno pro- 
 per mmtiox it: butcalleth 
 it fometimes Spirit, Pro. is . 
 14. and moft commonly, 
 the heart \lob 27. 6. 2. Sap*. 24 
 10 .Ecclefj .2 2 An the New 
 Tefta- 
 
 
Conscience. 
 
 »— mm*emmm — — ft mmmmmm tmm imin n -w> ■ i ■ n 
 
 Teftamentit is called like- 
 wife by the name of Spirit, 
 Rom. 8.i6.the S/w/ of man ^ 
 i, Cor. 2. Ii. and the/;***-/, 
 Lxf#.2«37.i./*£.3.2o.But 
 more diftin&ly by the 
 name Conscience. The firft 
 that f o named it, was /*£», 
 M.8.9.(if he wrote before 
 Saint PWJorelfe Paul was 
 the firft,who often fpeakes 
 of it in his Epifties, Rom. 2 . 
 i).&p.i.#tf£.9.*and 10,2. 
 22. and 13*1 8.as alfo in his 
 Sermons^as L$e records. 
 0S&2 3.1. and 24.16. The 
 Common fubied in whom 
 it is, is the reafonable foule 
 of euery rnan.lt is in diuels, 
 fort hey beleeue 5 and they 
 tremble by the power of 
 their Confcience : fo hee 
 that neuer feeles the work 
 ofit^is worfe then a Divell; 
 B 2 and 
 
Chriftianfeetotby 
 
 and hee that hath but a 
 trembling Conference, is 
 no better then a Diuelh 
 
 Chap. 2. 
 
 That it Is diftintt from all 0- 
 tber faculties of the (dale. 
 
 T Hough fometime in 
 holy Script ure, it bee 
 called by the name of Spi- 
 rit, and heart $ and learned 
 men vane in the appellati- 
 on, as alfo fome doe in pla- 
 cing of it within the fbule ; 
 yet is it diftinft from the 
 Vnderftanding, from the 
 Memorie, Will, and Heart 
 of Man. It is an other thing 
 created of God, befides all 
 thefeinmans foule. Firft, 
 none that write of it, doe 
 make 
 
Ctnfcienct. 
 
 mmmmm^mm^tmmmm^ »■■■ .■ m > ■ i » 
 
 make them one with it. 
 Secondly, the holy Ghoft 
 by his Pen-men, giues it a 
 diftindi name from the reft. 
 Thirdly 3 it hath differing 
 properties from them all, 
 as fliall appeare by the offi- 
 ces thereof in this Treatife. 
 Fourthlv,Man hath a kind 
 of po\ver(as I may (ay)ouer 
 the reft, to fet his minde a 
 working, to inuentthis,or 
 that 5 fo his Memory to 
 keepe^his Will to approue, 
 or difailow. But Confci- 
 enceisfucha thing, ashee 
 cannot worke it to his will 
 and pleafure : It commands 
 him- he hath no ruleouer 
 ir,to make it fpeake, or bee 
 filent when he lift. Fiftly, 
 Saint ZWplainely putteth 
 a difference betweene the 
 j Mind and Confcience,T/f. 
 B 3 i.i$. 
 
Chrijlianfee to thy 
 
 i.i 5. and betweene it and 
 the heart, 1. Tim. 1, 5. Laft- 
 ly, it hath fuch an ouer-ru- 
 ling power, ouer Men and 
 Diuels^as it neither is, nor 
 can be awed by any, but 
 onely by God hirnfelfc- 
 and therefore muft bee ac- 
 knowledged fomc diftin$; 
 thing from the reft. 
 
 Chap. 3. 
 
 That it hath power and rule 
 Wyindouer all the faculties 
 of the (oule : and how to 
 know when j and what it 
 
 workesinthem. 
 
 T Hough Confcience be 
 a diftind: thing in the 
 foulefrom all other facul- 
 ties ; yet hath it to do with 
 
 all 
 
CQnfciencc. 
 
 all of them 5 and worketh in 
 euery one of them ; as, 
 
 In the Vnder (landing h is 5 
 when it is as a Dire<ftour 5 a 
 Tudgej cither condemning, 
 orabfoluin?. 
 
 In the <JM;mo y it is. 
 when it is as a llegifter/uid 
 as a priuic Witneffe of our 
 paft thoughts, words and{ 
 deeds 5 either fo thought, 
 fpoken 3 and done • or not 
 at alljor not Co } or fo. 
 
 IntheJf77/itis 3 when it 
 makes it Will what it 
 ought, and to Will the 
 contrarie. It was the woik 
 of Confcience vpon the 
 Will, in the wilfull Son, 
 who thouch heefaid, hee 
 would not goe^yet afrer re- 
 pented,and willingly went 
 into the Vine-yard to 
 worke,<J*£tf.2i.ip. 
 
 B4 In 
 
Chrijlian fee to thy 
 
 In the heart it is, and a- 
 mongthc affe<5tions 5 when 
 it comforteth 3 and worketh 
 gladneffe ; or clfc caafcrh 
 forrow, feare, and trem- 
 bling^. Cor.i. 12. ^#.24. 
 25. 
 
 Thus wee fee Confer- 
 ence not to be confined to 
 any part of the foule, but 
 worketh euery where in 
 it. But fodiuine and hea- 
 uenly a thing it island of fo 
 great excellencie, as wee 
 may rather geffe at it, then 
 tel indeed what it is;yea 3 as 
 it is faid of God himfelfe 5 
 wee may rather tell what 
 a one he is 5 than what he is; 
 euen fo of Confcience, 
 which yet from that 
 which hath been faid, I 
 may thus geffe to fct it 
 forth. 
 
 That 
 
Confcience. 
 
 — - -- -- — 
 
 That it is afacultie in the 
 foulc, hatting all the rejl atten- 
 dants fo, as it commands the 
 whole man in the execution of 
 it offices. 
 
 The truth of all th is, will 
 appearein all the follow- 
 ing Difcourfe, from the 
 name 5 nature 5 offices D kinds, 
 and effefts thereof 5 of all 
 which', feuerally in their 
 due order. 
 
 Chap. 4. 
 Of the name Confcicnce,and of 
 the knowledge thereefdifiinft 
 from thevnderjlandmg. 
 
 THis dioine thing in the 
 foule, leffe then God 5 
 and aboue Man, as a mid- 
 dle betweene both^is cal- 
 led Confcience. It is a word 
 compounded of Con, and 1 **</*„, 
 , B 5 (cience tj 
 
 Confcleniia, 
 
IO 
 
 Ecdef.7, 
 
 *2« 
 
 Chriftianfctiothy 
 
 (ciexee h Con is as much as 
 with ^and fcience is know- 
 ledge ; as much as to fay, 
 knowledge with an other : So 
 it conteineth two things, 
 Knowledge ^x\d knowledge 
 with an other. 
 
 ¥ivftthQn,C0nfc?exce is a 
 kinde of knowledge's the 
 word fcienct importcth, 
 which in hzimt is fctenti a, 
 and conimeih of fcio, to 
 know ^ in Greel<e ^ 
 which is of **$»> video, fcie, 
 cenfdero j for Confcience 
 fceth^knowethj andconfi- 
 derctbj before it doth his 
 office. Yea, the Scripture 
 giueth knowledge vnto 
 it j Thy heart ; that is 5 thy 
 Confcience fooweth, faith 
 Salomon : if it had not 
 Knowledge, it fhould bee 
 blind. For albeit Confci- 
 ence 
 
Confcieme. I j 
 
 ence workcs not, without 
 I the information of the Vn- 
 , derftanding j yet it fclfe 
 i knoweth^ andmanifefteth 
 ! it felfe 3 by a diftind: adi 
 j from the meere vnderftan- 
 I ding of a thing, yet not fe- 
 parated from it. For this 
 is certaine 3 that Consci- 
 ence afteth beyond that, 
 which the Mind knoweth- 
 which a man neither doth 3 
 nor can know without his 
 Confcience: for, 
 
 r. TheVnderftanding, 
 it can,and doth apprehend^ 
 difcourfe,and iudge • but it 
 is Confcieme which tellcth 
 him, that hee doth appre- 
 hcnd 3 difcourfe 5 and iudge • 
 and not meerely the Vn- 
 derftanding it felfe. 
 
 2. The Vnderftanding 
 Lnoweth things, wkh- 
 
 out l 
 
r* 
 
 Cbriftianfcetotby 
 
 out any refle&ion vpon it 
 felfe 3 to know it felfe, or to 
 make man know hirnfelfe : 
 But Confcience knoweth 
 onely, with a refle&ion to 
 make a man to know it 3 and 
 hirnfelfe alia 
 
 3. The Vnderfhmding 
 apprehendeth crofTes,and 
 affli&ions -, it can truly dif- 
 courfe oftheir nature, and" 
 iudge thereof; whether 
 corporally or fpirituall ; 
 whether great 3 or but light 
 croffes ; yet without ap- 
 plication to a mans felfe, as 
 deferuing them. But Con- 
 fcience can tell him often 5 
 why they come vpon him. 
 This made lomb to ac- 
 knowledge, that for his 
 finne 5 the Tempeft was vp- 
 on the Sea. This made /<?- 
 fephs brethren to conftder, 
 why 
 
Conscience. 
 
 why the trouble was vpon 
 them^whenthey flood be- 
 fore Iofepb, and came down 
 to buy Corne into Egypt. 
 This inftru&ed Daunt, to 
 apply the caufe of the Pe- 
 ftilenceto himfelfe. Thus 
 wee fee how they differ 
 the one from the other. 
 
 This is carefully to bee 
 obferued,and diftin&ly to 
 bee difcerncd ; for, 
 
 i. 'This will make vs 
 know the difference be- 
 tweene knowledge, and 
 confcionable knowledge ; 
 between remembring, and 
 confcionaible remembrings 
 betweene willing and af- 
 fe&ing, and confcionable 
 willing and affecting. 
 
 2. By this we may know, 
 
 how wee may come to re- 
 
 difie our Vnderftanding, 
 
 Memo- 
 
1 4 | Chrijlianjee to thy 
 
 Memory, Will, and Affe- 
 ctions, which thefc facul- 
 ties of tlumfelucs canne- 
 ucr do: j nor Man, by any 
 of them, cone to fee them j 
 out of order 3 to amend \ 
 them 5 but oncly by the 
 light of his ConIcicnce 5 j 
 which ftieweth vs how 
 they bee employed, whe- 
 ther about good or il I, and 
 fo thereafter to iudge of 
 them, and of our felues by 
 it, 
 
 3. By this wee dial 1 not 
 bee deceived, asmoftbee, 
 by a high conceit ofthem- 
 felues, and of their wayes 
 andcourfes,\vhomay haue 
 naturall knowledge, and 
 great learning, and a com- 
 mendable bchauiour tho- 
 rough ciuili education,and 
 yet not confcionable D with- 
 
 out! 
 
Chap. 5. 
 
 Whit this knowledge of Con - 
 fcienceis^ and horv it may 
 bee defer ibed. 
 
 THisdiftin&knowlcdge 
 of Confcience may be 
 thus fet forth : 
 
 7 h at it is a certaine parti- 
 cular, applicatone knowledge 
 ; in Mans Soule,reflefting vpon 
 ! hintfe/fe, concerning matters 
 between e God and him. 
 
 For the better vnder- 
 ftanding hereof, I will ex- 
 plaine it at large in Secti- 
 ons. 
 
 Se&i- 
 
1 6 I Chrtjtunfee to thy 
 
 Se&ion i. 
 A ccrtainc Knowledge. 
 
 T He knowledge of Con- 
 (cience commeth not 
 with an/£or An, as opini- 
 onatiuCj refting on coniec- 
 tures and probabilities ; for 
 k is grounded on fure Prin- 
 ciples 3 and vpon Gods 
 Word, and fpeakes with 
 authority from God • clfe 
 it neither could,nor would 
 fo worke vpon Mans Will 
 and Heart,to awe him, and 
 keepe him vnder obedi- 
 ence to- God, as it doth. 
 But here, thus fpeaking of 
 it, it is ro bee vnderftood. 
 as conceiued in it felfe,free 
 from the cloudyMiftsofa 
 mifleading vnderftanding, 
 
 and 
 
i Confcience. 
 
 17 
 
 and as it is truly informed, 
 to which , fo confidcrcd, 
 we muft giue credit, and 
 obey it, as Gods voice 
 from hcauen. 
 . 
 
 Gcn.42.11 
 
 Se&ion 2. 
 A particular Knowledge. 
 
 T"He Confcience taketh 
 
 * notice only of particu- 
 lars,with the confideration 
 of the circumftances con- 
 curring in the a&ion 5 as did 
 Iuda* his Confcience in be- 
 traying of Chriftj and the 
 Confcience of Iofephsbxe- 
 ! thren 3 in their pitti]efTea& 
 1 againft him. Confcience 
 neuer employeth it fclfe(in 
 1 it proper office) about ge- 
 nerals ; but as they bee ap- 
 plyed 
 
i8 
 
 Chrijiianjeetotby 
 
 plyedin particular to this, 
 or that, with the circum- 
 ftancest 
 
 For generals are but 
 grounds to workevpon in 
 the application by Confci- 
 cnce. Hence it is 3 that none 
 fobad, but they will fay, 
 thatfltf* muliferue GWjthat 
 it is our dutit to doe, as wee 
 would bee done vnto • that we 
 must auoide that which is dtf* 
 f leafing to God^ that wee may 
 not requite murtber $ we ma) 
 not commit adultery , nor 
 /leak, nor lye^ and fi forth : 
 But they will not apply 
 thefe things particularly to 
 themfelues , acknowledg- 
 ing their failing in their 
 duties,and their own com- 
 mitting of euill : becaufe 
 in the generals, their Con- 
 fciencesworkcnotj but in 
 
 the 
 
Cwfcktce. 
 
 the fight of the particu- 
 lars. 
 
 Sc&iori3. 
 It is afflic&torj. 
 
 COnfcience loues home; 
 it is no ftragler abroad, 
 but keepes within him, 
 whofe confeience it is. If 
 it concerne not him whofe 
 it is, it meddles not^it is no 
 bufie-body. Wit may, 
 and will bee walking out a 
 j doores ; and too often buiie 
 J it fclfe in other mens mat- 
 ters, which nothing con- 
 cerne him: but this Con-j 
 fcience will neuer doe. L t 
 bnfie-braincs note this 
 wellj and learne from their 
 Confeience to kecpe with- 
 in 
 
20 
 
 PfaI.X7.8- 
 i«Sam.xi. 
 
 Chriftianfeetothy 
 
 in their owne bounds. 
 
 As Confcience meddles 
 with particulars onely- fo 
 bee they fuch,as may bee 
 brought home : for till 
 then, Confcience ftirres 
 nor,either about good, or 
 euil. c Dauid vnderft anding, 
 that it was his duty tofeek 
 Gods face, his Confcience 
 made him fay * Thy foce> 
 Lord 7 willlfeeke. When hee 
 heard T^atbans Parable, his 
 Vnder (landing was bufied 
 much about the cruelty of 
 another: but Confcience faid 
 nothing to hinyill Nathan 
 applyed,and faid, Thou an 
 the Man : then it fpake 
 within, and willed him to 
 fay,/ bane finned. 
 
 By this may we fee,why 
 the vaine people can bee 
 content to heare Sermons, 
 
 that 
 
Corfcitnee. 
 
 that apply not home to 
 them,that which is taught; 
 but cannot endure applica- 
 tion: becaufe this onely 
 workes upon the heart for 
 reformation. If there bee 
 no application to our 
 felues 3 there will neuer bee 
 any amendment. This It- 
 rtmy tells vs, andfhewes 
 why the people repented 
 not 5 for thus faith he ; No 
 man h\d,What baue 1 dene ? 
 Applicatory Knowledge, 
 is confcionable Know- 
 ledge 5 the other is onely 
 Braine-knowledge 5 with- 
 out reformation | without 
 confolation. 
 
 Secft. 
 
 21 
 
 Icr.9.<5. 
 
22 
 
 Cbrifttanfeetotby 
 
 Se&ion 4. 
 
 // is a reletting Know- 
 ledge. 
 
 THe knowledge ofcon- 
 fcience is with a refle- 
 ction: what it kn owes, it 
 turnes it backe vpon a 
 mans felfe, to make a man 
 to know himfelfe,ashee is, 
 in euery thing without de- j 
 tctits euen as the eye look- 
 ing into a true glaflfe, by ' 
 the refledlion thereof [ 
 makes a man to fee him-' 
 felfe what a one he isjfaire, 
 or deformed ; cleane, or 1 
 defiled. 
 a simiy Now foecaufe this Simi* 
 
 .eteHtctn- illuftration oFthis Point, if 
 (ckncti i t t> e enlarged- let the Rea- 
 der 
 
Conscience. 
 
 dcr here obferue fixe 
 things 5 the cleare feeing 
 eye; the looking into the 
 glaffej the glafte it felf e 5 
 the reflexion of it ; the 
 caufc of the rcfle&ion ; and 
 the vfe and benefit here- 
 of. 
 
 I. Is the firing eye$ for 
 the eye muft not be blinde, 
 nor a winking eye, nor the 
 flecpy eye, nor a fquinr 
 eye,nor a purblind ey ejbut 
 an out-right, and a cleare- 
 fightcd eye# 
 
 This eye is the Vnder- 
 ftanding, not blind, not 
 (hut againft the light, not 
 careleffe in an affe&ed ig~ 
 norance,not looking avr^y, 
 not diftra&ed this way 
 and that way atone time, 
 not gro(Te ; but a cleare Vr> 
 derftanding, apt to con- 
 cclue. 
 
2 4 
 
 Chrijiianfce to tby 
 
 ceiue 3 difcernc> and iudge 
 aright, 
 
 2. Is the a& of the eye 
 lookwgmio the glafTe : for 
 it is not enough to haue a 
 cleare fight, if wee vfe it 
 not. 
 
 This looking, is the a<5i 
 of the Vndcrftanding, ta- 
 king knowledge of fuch 
 things,as may enforme the 
 Confcience. 
 
 3 . Is tbegUffe it felfe,in- 
 to which, the eye doth 
 lookc to fee himfelfe. 
 
 This glafle is Gods Law, 
 which the Vndciftanding 
 apprehendeth, and cleare- 
 lyknoweth. 
 
 4. The rtfitttion of the 
 glaffe, is the returning of 
 that, which the eye feeth 
 vpon the partie beholding^ 
 fo that in a refle6Hon,thcre 
 
 is 
 
Ccnfcience. 25 
 
 is a feeing forward and 
 backagaineat once. 
 
 This is the knowledge 
 of the Confcicnce, feeing 
 and applying the Law. 
 
 5. Isthecauje oftherefic- 
 ^/woftheglaflfe, which is 
 the fluting of it j without 
 which there would bee no 
 refle&ion. 
 
 Thisfteding, is the ta- 
 king of Gods Law and 
 word in his true and pro- 
 per fenfe. 
 
 6. The vfi and benefit of 
 this fiecling is two fold : 
 Firft 5 To limit the fight, 
 that iti cannot looke tho- 
 row the glaflfe,nor beyond 
 it. Secondly,To reprcfent 
 him to himfelfe that looks 
 into the glaflfe ; which o- 
 therwife it could not 
 doe. 
 
 C So 
 
26 
 
 CbriflUnfettothy 
 
 So the holding of the 
 true and proper fenfe, 
 
 i. Limits the Vnder- 
 ftandmgfojthat it cannot 
 goe beyond the rule of the 
 Word. 
 
 2. It makes Confcience 
 truly to (hew a Man vnto 
 himfelfe,euen as hee is. 
 
 Ifthis bee fo 3 that the 
 Vnderftanding is fo boun- 
 ded 5 and that through the 
 Wordjtnen that looke into 
 it fo fee themfelues by 
 their Confciences, two 
 queftions may be here pro- 
 pounded. 
 
 i. Queft. H$w commetb 
 it toftffejhatfomwy, though 
 they vnderjland their duties 7 
 yet negiett them* 
 
 ^nfw. Becaufe they 
 
 looke into the glaffe of 
 
 Gods Law with a fquint 
 
 eye, 
 
Confcitncc* I 
 
 eye,hauing their minds vp- j 
 on two things at once 5 the 
 Precept of God, butwith- 
 all they conftder their pro- 
 fitj or their pleafure, or 
 their reputation with men; 
 and how farre thefe and 
 Gods Word may ftand to- 
 gether. They bee like/0- 
 &**dtf*,thefonneof Carets, 
 and others , who would 
 know Gods Word by /<f- 
 remy,and tooke an Oath to 
 obey it ; but yet in mind, 
 with this condition y if 
 itfhould agree with their 
 Wills; which was, to goe 
 into Egypt,elfe not:There- 
 fore when it crofled their 
 hope and expe&ation^they 
 defpifedit. Thefe fquint- 
 eyed fellowes will neuer 
 refigne themfelues to the 
 rule ofthe Word,nor euer 
 C 2 be- 
 
28 I Chrijtianfeetotby 
 
 become truly obedient, 
 
 z i Becaufe^though they 
 look into this Law 5 yetjare 
 not their mindes fixed fo 
 long vpon it till the Know- 
 ledge be refle&ing 5 and the 
 Confcience bound to work 
 obedience vpon the heart. 
 Some looke on Gods 
 Word^as many doe vpon a 
 glaffe 5 on!y with a glimpfe, 
 and a caft of the eye, and 
 paflfe away ; and fo nothing 
 the better. 
 
 3. Becaufe^thoughthey 
 fee it, and flay vpon the 
 .fame fbmctime $ yet they 
 vfe their Wit to finde di- 
 ftindions 5 to vnty the bond 
 of Confcience; or elfe to 
 peruert the fen(e 5 that fo 
 they may turne ic another 
 way : and by this meanes 
 do continue their vntoward 
 cour- 
 
Confcience. 
 
 courfes 5 though they reade 
 the fcriptures, and heare 
 the Law very often. 
 
 2. Queft. If Confcienct 
 thus rcfleft vjton a CMan> to 
 make him fee kimftlf/jervhap- 
 penetbit, that etitry one is not 
 reformed? 
 
 ^yirjfw. Ianfwer; firft, 
 becaufe it happeneth to 
 fome 5 as Saint lames fpcaks 3 
 they looke into the glafle ; 
 But prefently forget what 
 manner of perfons they 
 are. For where Memorie 
 faileth, for the time the 
 Vndcrftanding cannot in- 
 forme Confcience?& ther- 
 fore it works not in Man to 
 amend him. Secondly^Be- 
 caufe hee wants water to 
 wafhoffhis filth. This wa- 
 ter wanting,though a Man 
 fee his foule fpots j yet can 
 C3 he 
 
 29 
 
ChrijVun fee to thy 
 
 he not be cleane. The fpiri- 
 tuall water is the falsify- 
 ing Spirit of God Joh.j.j 8 • 
 39. Which heethatwan- 
 teth 3 though hee by the 
 Law fee his finne, yet can- 
 not he beclenfed. 
 
 Se&ion 5. 
 
 // is the Knowledge of mat- 
 ters betwecne God and 
 
 COnfcience is cxerci- 
 fed in and about fuch 
 matters onely , as haue 
 fome relation to God ; 
 and whatfoeuer it takes 
 knowledge of, itknowes 
 it with refpe&to him and 
 his Lawes ; with out 
 which it lets the thoughts, 
 words. 
 
C$nfcknce. 
 
 ,* . 1 IT . II M l ■ I 1 ■ I »■■■ I W I I > J- I ■» 
 
 words , deeds , inuenti- 
 ons, excrcife of witjudge- 
 ment and Memorie goe 
 free ; if a man ftand not 
 vpon the good, or euill , 
 the lawfulneffe, or vnlaw- 
 fulnefTe , the offenfiuenefTc > 
 or vnofifenfiuenefTe of the 
 thing betweene God and 
 him. 
 
 For it is placed in 
 Man betweene God and 
 Man ; to fpeake , com- 
 mand , and teftifie from 
 God to Man , and from 
 Man to God. Hence it is, 
 that whatfoever is done 
 for Confcience fake, is all 
 one as done for the Lords 
 | fake j for they are put one 
 I for another, Rom. 13. 5* i* 
 
 Therefore hence learne, 
 
 that if Confcience begin 
 
 C 4 once 
 
_ CbrijlUnfee to thy 
 
 once to fpeake, know this, 
 that then there is fome 
 matter to be confideredof 
 betweene God and vs .- for 
 this is as Gods Baihffe, tel- 
 ling vs that fome fute is to 
 be commenced againft vs 
 in his behalfe. And thus 
 much for the word feience 
 in Covfaence* 
 
 Cj-i a p. VI. 
 
 Of Conscience 9 at it is a con- 
 ioyncd Knowledge with a- 
 tiotber. 
 
 THe knowlcdg of Con- 
 science is not a know- 
 ledge fingle^nd alone by it 
 felfe, but with another: 
 whence it harh the name of 
 Con fcicncc knowing toge- 
 ther 
 
Confciencc. 
 
 ther with another ^ which 
 is fiuefold as in the infuing 
 Se&ions fhalbe made mani- 
 feffyn the more fully vn- 
 folding of this name 3 com- 
 pounded o£Con 7 mdfiieMe. 
 
 Se<5Hon r. 
 ItknomtbwitbGed. 
 
 COnfcience hath ac- 
 quaintance with God, 
 knowing "with God 5 and 
 God with it : therefore 
 Siint/Wputs them toge- 
 ther^**.'?, i. and he faith, 
 that the holy. Ghoft wir- 
 neiTethwithit 3 /tew. 8. 15. 
 fo as ifit acquit and iuftifie > 
 fo will God 5 and fay the 
 fame which a Man truly 
 vtters from his Confci- 
 C 5 ence. 
 
34 ( ChrijiUnfeetethy 
 
 encejGe#.20.y6. And if it 
 accufe and condemne • fo | 
 will God, 1.^.3. 20. 21. 
 
 Therefore we fee hence, 
 thatwhatfoeuerwe think, 
 fpeake, or do; we haue two 
 witneues ? eithcr with vs or 
 againft vs* fufficient to 
 make vs ioyfull in well-do- 
 ing againft all mens ccn- 
 fures, or to deie& vs in ill 
 doing «> thongh all the 
 World applaud vs. 
 
 Section 2. 
 
 // faewetb with the belpe of 
 the Vnderftandhg. 
 
 COnfcience, for the ex- 
 ercife of it knowledge, 
 hath the helpe of the Vn- 
 derftanding: Therefore the 
 Apoftle 
 
Cenfeience. 
 
 i mm^mtm — wi n iT^>w ri ■ m 
 
 Apoftle puts the Minde 
 and the Confcience toge- 
 ther,T3r/.x.i5. 
 
 For rhe Vnderftanding 
 firft difcerncth of truth and 
 falfhood, good and euill • 
 and then propounded 
 the fame to Confcience 
 for approbation, or difaJ- 
 lowing ; for doing, or not 
 doing. Hence Confcience 
 beginneth it worke • and 
 as the Vnderftanding is 
 | cleare, quicke y found, and 
 certaine ^ euen fo 3 and ther- 
 afrer , dorh the Confci- 
 ence know and proceed to 
 the execution of it offices* 
 
 By this wee fee how ne- 
 ceffary Knowledge is for 
 the furthering of the work 
 of Confcience, 
 
 Se&i- 
 
3* 
 
 ChriftUnfeetoth'j 
 
 »ll ■ ■ ■■ ■ m ■ i i .i I inn — — >^. ■■ ■ !■ 
 
 Se&ion 3. 
 
 // kmmtb with the htlpe oj 
 (Jtfcmorie. 
 
 COnfcience takes infor- 
 mation from the Vn 
 ! derftanding^butyet by the 
 aide of Memorie^which re- 
 teineth that, which the 
 Vnderftanding by reafo- 
 ning hath cocludedj which 
 conclusion the Mcmorie 
 holdcthjandfo the Vnder- 
 ftanding by it carricth it 
 and propounds it to Con- 
 fidence. If Mcmorie faile 3 
 our Knowledge is therein 
 fo farre loft : for what wee 
 remember not, wee know 
 not 5 and To no Conscience 
 of that. 
 Therefore to haue Con- 
 fcience, 
 
Confiience. 
 
 fcience ? let vs labour to 
 keepc in Memorie what 
 duties we doe know, For- 
 getfulnefTe of that which is 
 taught,is one maine reafon 
 why fo many make fo lit* 
 tie Confcience of that 
 which is dailie taught vnto 
 them. 
 
 Sedion 4. 
 // homtb whb the Rule. 
 
 COnfcience is fuch a 
 knowing^as it feeth the 
 ad with the rule ; two 
 things at one time byre- 
 fledion 3 right out, not a 
 fquint : where the rule is 
 beheld, and the altoge- 
 ther, there is Confcience. 
 If they bee feparatcd, be- 
 ___ holding 
 
3 8 Chriftunfee to thy 
 
 holding the one, and not 
 the other 5 there is fcience, 
 but no Confidence. 
 
 By this may we know 
 when we do a thing of ve- 
 ry Confciencej when we 
 looke to the Rule of our 
 a<5tion,andvponour a<5tion 
 how it accordeth with the 
 Rule. If this be fo>Oh,how 
 many thoufands are there, 
 which make no Confid- 
 ence inmoft things which 
 they thinkcjfpeake 3 and do. 
 For though the Rule bee 
 knowne D it is without appli- 
 cation to the act- and what 
 they think, fpeake 3 or doe, 
 it is without confide ration 
 of the Ruie: and fo no 
 Confidence. For^ to doe 
 a thing of Confidence 5 
 there muft bee obferued 
 thefe fiue thingStFirft/That 
 there 
 
Conjunct. 
 
 there is a Rule. Secondly, 
 What it is. Thirdly, The 
 authoritie of it to binde. | 
 Fourthly 3 Theconftant re- j 
 merabrance of it. Fifthly, 
 The application of it to the 
 a&, for the well ruling and 
 guiding of it. All come to 
 Church, people pray 3 re* 
 ceiue the Sacrament \ but 
 mod doe not thus of Con- 
 icience 5 bccaufe they mind 
 not the Word of God 3 and 
 the ad with application to 
 themfeluesjobferuing how 
 the Rule and a<5i agree and 
 disagree in their doings • 
 
 Sedi- 
 
4© 
 
 Conftienth 
 
 quajicon- 
 
 cludmfci- 
 
 entia. 
 
 2>Safr. ia. 
 
 Chriftianfeetothj 
 
 Se&ion 5. 
 
 // knoweth with aframzdcon- 
 cltftm. 
 
 COnfcienceis a kind of 
 concluding fcicnce • 
 for it f ramcth D as it were 
 fyllogiftically, reafons, ei- 
 ther with or againfta Man: 
 firft the Vnderftanding 
 takes a propofition from 
 the Rule,and propounds it 
 to Confcicnce^hiiSj/^/^ir 
 is a rnercileffe and cruellman 
 is wrtbie of death : So fedd 
 Danids vnderftanding from 
 Nathans Parable. Then, 
 vpon Nathans application 
 to Dauidjiht knowledge of 
 his Conscience faid, But I 
 am this merciltffi and crutil 
 man. And thereupon it rna- 
 keth 
 
Cmfckhce. 
 
 keth him to conclude,/ am 
 worthy ofdeath^ and fo fhevv- 
 eth it felfe to be Confci- 
 ence.Andasit concludeth 
 againftaMan,foit will for 
 a Man, thus : Hee that dotb 
 that which hi doth in the inte- 
 grity of his heart ><wd innocen- 
 ckofhis hands >fhall findtfa- 
 uourwith God. This K^ibi- 
 mekchs vnderftandingpro- 
 pounded.Then the fcience 
 or knowledge of his Con- 
 science maketh him af. 
 fume : But that which I haue 
 done y l have done in the inte- 
 grity of my heart \andinnoccn- 
 cieofmy hands: vponthis 
 afTumption to fhew it felfe 
 Con-feience,h forceth him to 
 conclude; Therefore I fb*ll 
 finde fattour with God. And 
 thus much for the name, 
 why it is called Cm fcience in 
 
 all 
 
Chrifiidnfeetothy 
 
 all thefe forenamed re« 
 fpe&s. 
 
 Cha 
 
 p. 7, 
 
 oj the Rule which bindeth 
 Confcience thus to conclude. 
 
 HAuing before made 
 mention of a Rule 5 and 
 of the authority thereof, 
 by which Confcience wor- 
 keth^it is fit to know what 
 it is. 
 
 The Rule is but one one- 
 ly, which is Cods Law and 
 Will reuealed for Mans 
 dire<5iion 5 ineuery dutieto 
 be performed to God 5 or 
 Man : a Rule for life and 
 pra&ife. 
 
 Though this Rule bee 
 
 but one,it is Confiderable 
 
 three 
 
 ■HMMMtfM 
 
Confiience. 
 
 I^WK— M< H 
 
 three waies : firft, as it is in 
 nature : Secondly.asit is in 
 the Law , and old Tefta- 
 ment : Thirdly, as it is in 
 the Gofpell, and new Tc- 
 ftament. 
 
 Section x. 
 Of the Rule in TQtttre. 
 
 THis Rule in nature is 
 Gods Law once writ- 
 ten perfectly in x^fdams 
 heart, whereby he knew 
 his duty to God, to him- 
 felfe, and to his Neigh- 
 bour ; and whereby his 
 Confcience was bound to 
 ftirhim vp to all duties of 
 holineffe and righteouf- 
 nefle. 
 But now fince the fall, 
 the 
 
44 
 
 Chriftianfeetotby 
 
 the perfe&io of it was loft, 
 and now onely are remain, 
 ders thereof in vs, yet are 
 thefe relicks of that perfect 
 Law,firft,calledaZ,<w ftill 
 andcon , jincing,^^,z.i4. 
 I J. Secondly ^Truth,Rom. 
 i.i8.ip. Thirdly, beinga 
 law and truth, itiscertaine 
 and infallible. Fourthly, 
 It is a teaching law, \>C$r. 
 n.l4.Inwhich place, it is 
 called Nature ^ that is, the 
 Law of nature : by which 
 men know not onely finne 
 in generall, but alfo many 
 finnes in particular, and 
 the iudgementofGoddue 
 for the{ame,/fa#M.3 2. 
 
 The matter of this Law 
 are certaine general! No- 
 tions, and common Princi- 
 ples of truth, and of know- 
 ing good and euill. So 
 
 cer- 
 
Conscience. 
 
 certaine , vnfallible , and 
 durable, as neither De- 
 uils, nor iniquitie it felfe, 
 can blot out of Mans Vn- 
 derftanding and Confci- 
 enee $ fuch as thefe be : 
 That there is a GW^that he 
 
 | knows all things h that he is to 
 he worshipped andferued^ that 
 it is a good thing to plea fe God$ 
 that thefoule of ma is immor* 
 te//- that men mujt loue one an 
 other ' 5 that we are to doe^as we 
 
 I would be done iw/0jthat right 
 is right j that it is good reafon 
 that euery one hauehis owne • 
 that one mufi Hue hy another ; 
 that honcfi things are to be lo- 
 uedfommy fuchlike,which 
 are odd the light of nature. 
 Sparkles of Gods image 
 after which xMan was crea- 
 ted ^ and is that which is 
 commonly called the Syn- 
 terefis 
 
4 6 I Chrifiianfee to thy 
 
 fcr(/?j ofconfcitnce. 
 
 The end of this is, for 
 fiich as be out of the 
 Church,to be as a Law for 
 dire&ion of Conference^ 
 and for common equity., 
 ' and preferuation of hu- 
 maine focieties to Hue one 
 with an other in fome fort 
 peaceably: and to make 
 all men to be without ex- 
 cufe before God D Rom. i. 
 zo. 
 
 By this the Heathen 
 Philofophers wrote their 
 Ethicks,and Politicks; and 
 many in their own perfons 
 were morally honeft, and 
 left examples of their ver- 
 mes. 
 
 Yea 5 (uchisthe truth of 
 
 this light of Nature^and fo 
 
 convincing,as it fliall beat 
 
 die laft day the rule, by 
 
 which 
 
Conscience. 
 
 which all the pagans, and 
 Heathen people, (hall bee 
 iudged,and condemned. 
 
 1 
 
 Sedion2. 
 
 Of the fame Rule in the Deca- 
 logue. 
 
 THe Law and light of 
 Nature is one and the 
 fame for fubftance with 
 the Law of the ten Com- 
 mandements, which was 
 written by God himfelfe, 
 andgiuento CMofes for his 
 people IfraeL 
 
 That was, and is in the 
 heart,//;/* writtenin Tables , 
 of ftone ; that confifts of 
 generall notions, this is 
 cxprefTedin more fpeciall 
 precepts; that obfcure and 
 ' darke, 
 
Cbriftianfeetothy 
 
 dztkzjhis more cleare; that 
 as the Tex:,?&£ as a Com- 
 mentaries^ is in all with- 
 out ftudy, this atteined by 
 reading, hearing , and in- 
 ftru&ion 5 as by that men 
 (hall be iudg^d, fo alfo by 
 this,ar laft day, Rom. 2.12. 
 This Decalogue 3 fet forth 
 in two Tables, is more 
 largely expounded by the 
 reft of holy Writings in 
 theoldTeftament* 
 
 Se<5Hon 3 . 
 ■ 
 Of the fame Rule in the 7%tw \ 
 
 Teftamevt. 
 
 THe Law oi Nature be- j 
 ing in the Decalogue 
 fetRipre cleerely forth, it j 
 feife is explained alfo more . 
 
 am- 
 
Confcicnce. 49 
 
 ■ - - — ■■ --.-.. 
 
 amply in the old Tefta- 
 ment s and likewife in 
 the New Teftamcnt. In 
 which, 
 
 1. The law of nature is 
 mentioned, Rom.2.12.14. 
 of which a Principle is de- 
 liuercd by Chrift. Mat. 7. 
 J 2. 
 
 2. The precepts of the 
 Morall Law are repeated, 
 Matth. 19.1 8.1?. Rom.13. 
 9. 
 
 3. They are expounded 
 in the new Teftament 
 more fpiritually, and that 
 by our Sauiour Chrift, 
 Matth.5. 21. 27.28.33.34. 
 
 37- 
 
 So as this Rule and Law 
 ofGod, in Nature, in the 
 Decalogue,and in the Gof- 
 pell, is one and the fame ; 
 the firft written in the 
 D heart, 
 
5 o / Christian fee to thy 
 
 heart 5 Rom.2.i 5, the fame 
 written ia Tables of ftone 
 more fully, and expounded 
 by the Prophets*; and a- 
 gaine written in the heart 
 ofthofe with whom God 
 makes his new Couenant 
 of grace, i.Cor.-j^.Ier.^ i . 
 33.Heb.8ao. So as they 
 differ not^buj: in degree of 
 a more large expofi: ion of 
 one an other j as thus; 
 
 The Law in Nature 
 faith, Thou /halt riot commit 
 adultery • the Decalogue 
 goeth further, and faith, 
 Thou fhafj mt ' couet thy 
 Ticigbbourswtfe : then com- 
 meth a more fpirituall ex- 
 pofition thereof in the 
 Gofpell, and faith, Thou 
 jhalt not looke vpn a woman \ 
 to lu ft* ^ after her 5 for he that 
 fo doth,hath comm itted a- 
 
 dul- 
 
Conference. 
 
 dultery with her already in 
 his heart. So the Law in 
 Nature faith, Thou fialt not 
 murther ; the Decalogue 
 faith zlio^ThoujlydtnotkUl^ 
 buttheGofpell extends it 
 to anger, raylingfpeeches • 
 Matth.5.22, andtellethvs 
 plainely, that heethatha- 
 teth his brother is arnur- 
 therer,i.Ioh.3.i5. 
 
 Though the fenfebein- 
 Iarged 3 yet the Law is one 
 and the fame; and this is 
 the Rule which guideth 
 and bindeth Confcience 3 
 properly and immediately 
 from God, 
 
 Mans Lawalfo bindeth 
 Confciencejfor obedience 
 is due for Cow fcience fake y 
 Rom. 13-5. thatiSj for the 
 Lords fah y 1 .Pet. 2 . 1 3 . So 
 farre 5 as the Lawes of men 
 D 2. haue 
 
 5i 
 
5 2 i ChrifiUn fa t$ thy 
 
 ■mavaK mmmmmm m u n ' i » <> ■ ■■»■ - i i ■ i ■ i » 
 
 haue ground and warrant 
 from Gods Law^but if con- 
 trary thereto, Confcience 
 is free, Exo.1.17. Dan. 3. 
 18. Afl.4.19. and 5. For 
 man hath not power ouer 
 Confcience , but onely 
 God, 
 
 Chap. 8. 
 
 With whom it is, that Confci- 
 ence> By this bond of the 
 Lcmjh&thttdot. 
 
 COnfcience is bound to 
 haue to doe onely with 
 him whofe Confcience it 
 is. 
 
 For it is a reflecting 
 
 knowledge vpon a mans 
 
 felfe,asis before declared. 
 
 And we read in fcripture, 
 
 that 
 
Confciencc. 
 
 that Dauids Confcience 
 (mote himfelfe, 2.Sam.i4. 
 10. and the Confciencc 
 of the Icwcs was pricked: 
 eucry one felt the fting 
 thereof within himfelfe, 
 A&.2.37. 
 
 Hence it is cleare then, 
 that fuch as complainc, 
 that at Eafterthey cannot 
 come to the holy Com-j 
 miinion^bccaufe their Con- 
 fciencc troubles them for 
 the wrong another doth 
 thenvhattheyfalfly belie 
 Conlcknce; for it med- 
 dles not with other mens 
 a&ions againft thee 5 but 
 onely with thine againft 
 others. If it bee Confer- 
 ence, then it would tell 
 thee of thine impatiency, 
 of thine vncharitablenefle, 
 and malice againft him 
 D 3 thou 
 
54 
 
 ChriftUn fee to thy 
 
 I thou doeft complaine of 5 
 
 ! and not of his iniury done 
 
 thecj for this may bee 
 
 Knowledge, but is no a£ 
 
 of Conference. 
 
 QuefL Here it may he as- 
 ked, whether my Conscience 
 hath reuer any thing to doe 
 with other men* 
 
 K^dnjw. Not properly^ 
 
 as the words 3 and deeds be 
 
 an other mans 5 but as any 
 
 way they become mine 3 by 
 
 affent 5 confent 5 CounfelJ 3 
 
 command , or occafioned 
 
 by my example 5 and fo 
 
 forth. The finnes of Ely 
 
 his Sons were his by con- 
 
 niuencie^ the murthering 
 
 | o£2{afoih,by tefabels com- 
 
 j mand, became K^dhabsdn 
 
 ■ through confent. Priahs 
 
 death was made Dauids by 
 
 command, Judas treafon 3 
 
Ctnfchnce. 
 
 the Scribes and Pharifies: 
 wereguiltieof, by hireing 
 him to doc it for" money \ 
 whereupon Confcience 
 ajxiiferh. 
 
 Confcience meddles 
 vyithme 5 inbehalfe of ano- 
 ther, as farre as I am to 
 thinke orfpeakeof him, as 
 in Cortfdence I take him 
 to be- lury-men giue in* 
 their Virdift upon others 
 from their Confcience in 
 this refpeft. Hence is it 
 that we vfe to fay, of my 
 Confcience he is an honcf? 
 Man 5 Hereupon alfo it is, 
 that one will appeale to the 
 Conferences of other men 
 for iuilification^and appro- 
 bation in their faithful- 
 neffe^s we may reade that 
 S. Paul did in his appeale 
 I tothcCorinthians,2.Cor. 
 D 4 4.2. 
 
5* 
 
 Cbrijltinfeetethy 
 
 4,a,and 5.11. 
 
 Cha 
 
 p. 9. 
 
 What it is, which Conjcienee 
 meddles with in him whojc 
 it island how fxrre % 
 
 COnfcience hath great 
 imp!oyment,snd much 
 bufineffe, with the whole 
 Manjwith 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 
 
Confeience. 
 
 *«■■ ■ ■ ■ ■ i ■ -■ 
 
 more fct out the power 
 and authoritie of Confci- 
 encej will inftance where- 
 in Confeience hath to doe, 
 as farre as I find in holy 
 Writ,andasourowne ex- 
 perience will witneflev- 
 
 Se&ion i. 
 With Vnderfitnding. 
 
 FIrft,it hath to doe with 
 the vnderftanding, the 
 Informer it felfe, which 
 fets Confeience on worker 
 and this ft doth touching 
 the right ufe and well em- 
 ploying of the Wit and 
 Vnderftanding, Pauls Con- 
 feience had to doe with his 
 Wifedomeinthe exercife 
 of preaching, i.Cor.i.ii. 
 D 5 Gon- 
 
 57 
 
58 
 
 Chrifiianfcetotby 
 
 Confcience will tell vs , 1 
 iam.3.x& i w hether our Wifedome I 
 bee earthly, fenfuall,diuel- 1 
 lift, or heauenly.We muft 
 therefore take care of the 
 vfe of our Wit for Confci- 
 ence fake. 
 
 c 
 
 Section 2. 
 With thoughts. 
 
 Onfcience meddles 
 with Thoughts 5 bc- 
 caufe the Rule hath to doe 
 with them:Mat.9.4.Heb.4. 
 12.2 .Cor.io. 5 .& therforc 
 Confcience. Whereupon 
 Dauid checks himfelfe tou- 
 ching his Thoughts, Pfal. 
 77.10.11. The Godly by 
 j experience, feele the work 
 of Confcience herein : and 
 men 
 
C$nfeitnce. 
 
 i, ri i ■■<■>■ m r *m < m *m im 
 
 men vfe to appeale to their 
 Confidences, and to call 
 them for witneflef touch- 
 ing Thoughts. Hence is it 
 ; that men will fay $ My 
 Confcience tels me,I neuer | 
 thought it , and fo forth. 
 Thought therefore is not 
 free : Confcience hath 
 charge ouer it,by the Rule 
 binding, which binds it. 
 
 Section 3. 
 With the tMemork. 
 
 IT hath to doe with Me- 
 morie, as it reteineth e- 
 uill,and forgets that which 
 is good : for the Rule,-that 
 is, the Word doth bind vs i 
 to remember, and not for- 
 get our duty, Ecclef.12.1. 
 Heb. 
 
(So 
 
 Cbriftianftetotby \ 
 
 MI>| ■ "■ || " " — »■ m ■ » ■ - ■■■■ 
 
 Heb.13.2. i<5. Therefore 
 exercife Memory well, 
 elfe Confidence will round 
 thee for ir 5 and God will 
 punilh thee,Pfal. 50. 2 z. 
 
 Se&ion 4* 
 
 With the Will, and i^iffetti- 
 om oftht heart. 
 
 COnfcience lookes to 
 the bent and inclinati- 
 on of the Will: by which* 
 J Paul could fay* Will is pre- 
 J fentwithmee, Rom.7.i8. 
 J Itobfemesthehcartjforit 
 I was Pauls Confcience, that 
 I could make him fpeake of 
 I the simplicity and finceri- 
 ty of his heart 5 2.Cor.i • 1 2 . 
 fo it made ^jibimelech 
 fpeake 3 Gcn. 20.6. and He- 
 zekiah 
 
Confiience, 
 
 zekUh of their vprightnefle 
 of heart,Ifai.3 8. yea,it is fo 
 acquainted with the hart 3 as 
 it is often called the Heart, 
 2tSa.24.10. Adt.2.37.And 
 hath to doe with the Affe- 
 <5ttons;forthe rule bindeth 
 Gonfcicnce both for the 
 vvcl-ordering of themjalfo 
 toplacethem aright,andto 
 moderate them. Therefore 
 Saint P*»k Confcience 
 could vvitnefTe both of his 
 ioy,2.Cor.i.i2.and of his 
 forrow.Rom.9.2. 
 
 Sedion 5. 
 With Confcitnce it felfe. 
 
 COnfcience is fo vp- 
 right, that it meddles 
 with it felfe, by the refle- 
 cting Knowledge vponit 
 __ felfe, 
 
6 2 I ChriftUnfet to thy 
 
 felfe 3 fromtheRule,as the 
 eye feeth it felfe by the re- 
 flexion of a Glaffe: fork 
 being informed and re&i- 
 fied^k will cenfure the for- 
 mer deadnefTe 5 and erirone- 
 oiifnefTe thereof,aecording 
 to the binding power of 
 the Rule directing the 
 Confcience. 
 
 Thus we fee how, and 
 with what it hath to doe 
 with in the Man whofe 
 Confcience it is. 
 
 Chap. 
 
Conscience. 
 
 Chap. io« 
 
 What Conscience hath to 
 doc with him, in refpetl 
 of his outward affions, 
 xvhofc Conscience it is. 
 
 *\j\J Hatfoeuer it bee , in 
 word or deed which 
 hath any relation to God, 
 and commeth vnder the 
 Rule of Gods Word, that 
 fame is it which Confci- 
 encc muft 3 and will meddle 
 with : as by thefe infuing 
 particulars it may appeare. 
 
 i. Ithathtodoe/0i?4£- 
 iifmc, anfwering to God 
 for the baprifed (if one of 
 yeeres) as others doe for 
 an Infant to the Minifter, 
 i. Pet. 3*2 1, 
 
 2. With Ministers in 
 prea- 
 
*4 
 
 Chrijiianjeetothy 
 
 preaching, concerning the 
 matter,as alfb for the man- ! 
 ner of their preaching, 2. 
 Cor. 1. 1 2. and how there- 
 by they profit their Hea- 
 rers, 2 .Cor.4-2, and 5.1 1. 
 or deceiue them with do- 
 ftrinesof Diuels, through 
 a feared Confcicnce, i.Ti- 
 moth.4.2. 
 
 3. With our hearing 
 and/earnings alfo with vs, i 
 for the keeping of the mifte- 
 rie. of Faith, T.Tim.3.9.So 
 as lofe Conscience, we lofe 
 our Religion, i.Tim.i.rp. 
 
 4« With vs, in the de- 
 fence of our Religion, and in 
 making an anfwer for it 1 
 as alfo how, and in what a 
 commendable manner we 
 doe it ; to wit, readily, 
 meekely,and reuerently,as 
 it becomes Chriftians, 1. 
 Fet.| 
 
Confiiace. 
 
 Pcr.3.T5.i<?. 
 
 5, With vs 5 in our tf?0- 
 rdlhonttt*)) as we bee nam- 
 rail men, led according to 
 the light of nature, and 
 Principles of Reafon , 
 Rom. 2. 15. 
 
 6. With vs, touching 
 our firuing of God purely, 
 2.Tim.i.$. without dead 
 workes, not refting in the 
 outward ad, Heb^p.14. 
 as alfo concerning Idoll- 
 worihip, to which no al- 
 lowance muft bee giuen D 
 i.Cor.8.7.10. Asfooncas 
 N <iamm acknowledged the 
 true God, his Confcience 
 wrought in him to difauow 
 Rimrnon their falfe God, 
 Confcience is a great ftir- 
 rer in matters of Religion, 
 yea in matters feeming in- 
 different, i.Cor.S.lj! by 
 
 which 
 
66 \ CStft'wjtetti thy 
 
 which (candall may arife. 
 
 7. W ; 'h vs, about the 
 ar.Vnes of our dttontnmt 
 nr Jo God J both vndcr the 
 Law., as now vnder the 
 Gofpell, Heb. 9. 9. 14. 
 through Chrifts blood, by 
 which it k (o pacified, &s it 
 is pot popifbly troubled a- 
 bout making any faerifice 
 for finnc,Heb. 1 0.2.18. 
 
 8. With vs, about our 
 drawing were to God with 
 confidence and aflfurance , 
 i.Ioh.3.2o.2i.Heb.io,22. 
 
 9. With vs^concerning 
 our words, as our flouring 
 and curfing of others, Ec- 
 clef.7.22. as Shemei did 
 Dauid, i.King, 2. 44. and 
 /Viter himfelf • for the Rule, 
 Chriftswords,cameto his 
 remembrance, and then his 
 Confcieiice wrought for- 
 
 row; 
 
Confcknce. 
 
 ■■— ■ « ■ -- 
 
 row : for the Rule touch- 
 cthour words, Mat.5^2. 
 and 12. 36. 37. 
 
 1 o. With vs,about our 
 n^/e ///£ 4#d? cornier fatitfjy 
 Adh 23.1. Heb, 13.18. 2. 
 Cor. 1. 1 2. And here, if 
 wcfinnefecrctly and bee 
 holy in fhew, as Scribes 
 and PharifieSj Ioh. 8.p. It 
 lookes to our charitie, 
 which muft come from a 
 pure heart 3 and a good con- 
 ference, 1 .Tim. 1.5. Itob- 
 ferues how we can and do 
 endure iniuries and wrongs 
 offered • and with what pa- 
 tience we am bearc them, 
 i.Pet.2.ip,2o. It markes 
 our obedience to authori- 
 ty.R0m.13. 3. 
 
 11. With vs, touching 
 
 curaffcttion ipdefiring the 
 
 faluation of others, Rom. 
 
 9.1.2. 
 
68 
 
 Chrtjttanjeetothy 
 
 9.1.2. and that we pray for 
 fuch as be faithfull Mini- 
 fters of Chrift y .and thankc 
 God for them, 2.Tim.i. 
 
 3-4- 
 
 12., With vs,whcn wee 
 are ready to got 4wy>and out 
 of the way, Ifai.30.2 i.and 
 to fall from the truth • for 
 it would not haue us, nor 
 will fuffer vs to fall from 
 our Religion 3 except wee 
 put it away, as did Hymtne- 
 m and Alexander > becaufe it 
 toobufilV troubled them, 
 i.Tim. 1. 19 . 
 
 Thus wee fee what a 
 charge Confcicnce hath 
 vpon it, and how many 
 thingsithath tolookevn- 
 to within^nd without vs. 
 
 Ch a 
 
Confciencc. 
 
 Chap. ii. 
 
 Ofthetfti and offices of Con- 
 fidence : and fir ft here of 
 thcfirfiaft. 
 
 COnfcience muft needs 
 haue much to doe j for 
 it bath many offices, wher- 
 of the firftis xohze CMrns 
 Ouer-ficr By the htlpe of 
 the Vnderftahding it is the 
 eye, looking thorow the 
 whole Man, within and 
 without him , for his 
 thoughts, words,& deeds. 
 This is the Lords Candle, 
 fearching all the inward 
 parts of the belly,Prou.2o. 
 27. But how is this * By 
 beholding the Rule with 
 the A<5fc,as before is noted: 
 for by this, Bauids Confci- 
 ence, 
 
7° 
 
 Cbrijlianfeetothy 
 
 ence, expreffed by the 
 word nines, taught him, 
 Pfalm. KJ.7.8. fetting the 
 Lord,that is,his Comman- 
 dments before him,as the 
 Rule for direction. The 
 Rule and Ad fecne toge- 
 ther is the very life of 
 Confcience : thcfe two to- 
 gether make Confcience, 
 as body and foule make a 
 
 Man. 
 
 If thefe be feuered, Man 
 is not led by Confcience, 
 but by fome other thing,as 
 Senfc,WiU, appetite, Fart* 
 \/ie, Imagination, examples oj 
 i other , cuftome, commands, 
 coun fell and aduifeef men, or 
 by Satans fiiggejlion delu- 
 ding and beguiling. 
 
 Remember this Ouer- 
 feer, this Eye, if I may fo 
 fay,ofGod within vs ; for 
 what 
 
• 
 
 Conscience. 
 
 what it feeth, God feeth ; 
 we care to hide our way es 
 from men: but we cannot 
 couer them from our Con- 
 fciences,which will be as a 
 thoufand witneffcs one 
 *day,and now here behold 
 vs as we be. 
 
 _j 
 
 ■.. 
 Chap. 12. 
 • 
 Qfthefccond 48 of Confci- 
 tnce. 
 
 COnfcience feeing, and 
 diligently obfcrutng 
 Man in all his courfes open 
 and fecretjWithin him and 
 without him ; it then ac- 
 quaints bimfelfe with htm- 
 /^making him to iee,and 
 know himielfeto bee truly 
 J that which indeed hee is, 
 
 L fcy 
 
Cbriflunfeetothy 
 
 by beholding the Rule 
 with his a&ions.The glaffe 
 without the eye feeing in- 
 to it 5 cannot /hew to a man 
 his countenance j nor the 
 eye, tf the glafTe bee wan- 
 ting j but both together : 
 So is it in this; the eye of 
 Conscience beholding the 
 Rule., and refle&ing vpon 
 mans thoughts, words,and 
 deeds, it tells him plainely 
 betweene God and him, 
 thathee is honcftordifho- 
 neft, chafte or vncleane, 
 mercifull or a niggard, 
 companionate or hard- 
 hearted, humble or proud, 
 vpright or fraudulent,eafi- 
 ly intreated or reuenge* 
 full. 
 
 Therefore learne truly 
 of thy Confciencc whatj 
 thou art,andhowthyftate ! 
 ftands 
 
Canfcicncf. 
 
 ftands betweene God and 
 thee. Reft nor vpon thy 
 conceit, nor vpon the re- 
 port of thy Neighbours, 
 neither vpon mens flatte- 
 ries, nor vpon mens euill 
 fpeeches \ but goe to the 
 plains dealing of thy Con- 
 fidence looking to the 
 Rulc,and what it faith that 
 belieue to be true,whether 
 it lpeake well or ill. For it 
 feares not to tell thee the 
 truth,it cannot flatter, lye, 
 nor^oggc, neither will it 
 flander thee, nor lay any ) 
 thing to thy charge vn- 
 iuftly : butas theRdeand 
 A& agree, fo will it tell 
 thee what thou art in 
 Gods prefencc. 
 
 Chap. ! j 
 
74 ( Christian fie td thy 
 
 Cha?>.':i3. 
 Of the third *0 dnd' office of 
 Conference* 
 
 /^Onfcience playing the 
 ^'part of a true friend, 
 and not of a flatterer, and 
 difcouering man to him- 
 felfe concerningHs waies, 
 either good oreuill,inthe 
 rtext place it becomes to 
 be his Direttor and, Teacher, 
 as Dauids Conference 
 taughthim 5 Pfaln3.i6 7. It 
 is like a good Sdroole-Ma-> 
 fter, teaching and well or- 
 dering hisScbollers. 
 
 Now this office of Con- 
 fc ience is exercifed, as a 
 Guide & Dii^do^in three 
 things^eithercomnnanded, 
 or forbidden, or indiffe- 
 rent. 
 
 Seai- 
 
Confcience. 
 
 Se&ion re 
 Of things commanded. 
 
 GOnfciencedire&eth in 
 duties commanded , 
 and this it doth by inftigati- 
 on y vpon the Vnderftan- 
 dings information Jfsi-3 o. 
 21, In which place the 
 Knowledge informeth & 
 faith, T bis is the way j then 
 the Conference ftirreth 
 1 and fets Man forward, fay- 
 ingJValkeinit. Thus did it 
 with Pihte,\vho was infoiv 
 Hied that Chriflwasrigh- 
 teous, thatheofenuy was 
 deliuered -to him \ yea alfo 
 he himielfe found nothing 
 in Ghrift worthy of death; 
 therfore his cofclchce mo- 
 tied him to do him iuftice, 
 E 2 it 
 
 75 
 
7 6 | Chrijliatjfcetotbj 
 
 i itfaidrohim,Dcliuerhim 5 
 ! fct him free, pronounce 
 him innocent , wafli thy 
 hands of innocent blood. 
 This office of Confcience 
 made him for a while fo 
 beftirhimfelfe, as Matthew 
 fheweth Chap.27. though 
 paflion of worldly feare o- 
 uer-bore it at the Lift. 
 
 1 : 
 
 
 Sedion 2. 
 
 Of things forbidden. 
 
 COnfcience as it ftirrcth 
 vpmantohisduty 5 fb 
 it feeJkes to reftraine and 
 bridle from euill. For vp- 
 on information of any* 
 thing to bee iinne y itpre- 
 fently fends out a prohibi- 
 tion. Reuben knew it was 
 
 not 
 
Covfcience. 
 
 i* ■ ■ ■ I* ■ ■■■■ - ■ . '■ -- - . 
 
 nor lawfull to kill his bro- 
 ther lofeph • therefore /aid 
 Confcicncc to him, he> 
 ware thou then, doe it not, 
 but feeke to deliuer him 
 out of the hands of the 
 refits he did, Gcn.3j.21. 
 lofeph 'knew adultery to be 
 tinne againftGod, there- 
 fore confeience forbids y 
 him^and commanded him i 
 to deay her requeft, and to 
 flie out of the roome 
 where fhe was.as he did. 
 
 77 
 
 
 
 
 Se&ion 3. 
 1 
 
 Of things, indifferent, and 
 
 Rales thereof. 
 
 COnfcience direcfteth a 
 man eucn in and about 
 things of thcmfclucs indif* 
 E 3 ferent^ 
 
 Gcn.39.8. 
 9-i*. 
 
ChriJiUn fee tot by 
 
 ferent, which are neither 
 commanded nor forbid- 
 den : becaufe the word 
 prefcribeth rules to be ob- 
 ferucd in tire vffc of in- 
 different things , which 
 rules are thefe. 
 
 it That it be expedient 
 and profitable, i .Cor. 6.12. 
 t and 10.2 3. 2. That it bee 
 rnottothcloffe ofChrifti- 
 an libertie, to bee brought 
 vnder the power thereof, 
 1. Cor. 6.i 2. 3. That wee 
 become nor an offenec, 
 Korn.f4. 20. or a (fumbling 
 blocke to theweake, and 
 cauft them by our example 
 to be emboldened to doe 
 \ thatjwhich otherwifetheir 
 conference doth not ap- 
 proue of, Rom. 14.13. 1 
 Cor. 8. p. 10.13. this is cal- 
 led the wounding of their 
 confci- 
 
Cenfcience. 
 
 »■ ■ ■ — ■ —— 9 MM ! ■ 1 ■ " ■ ■ . 
 
 confcicnce, j. Cor. 8 pi 2 . 
 
 4- That the thing tend to 
 
 edifying; that is,to inftru<ft 
 
 and further mothers Itrthe 
 
 fhidy of pietie^and of v/ell- 
 
 doingyRo.14,19. i.Cor. 
 
 j 10.23. 5. That? it bee for 
 
 ' decency and order, i.Cor. 
 
 j 1 4.40. 6. That it tend to 
 
 I peace,not grieuing others, 
 
 to make them to fpeakc* 
 
 ieuill, Rom. 14.15. i.Cor. 
 
 10.16.3 c 7. And laftly, 
 
 j that God may thereby bee 
 
 ; gloriftedji.Cor.10.3 1. 
 
 Tothefe Rujes Confd- 
 I etict hkih an eye in t he vfe 
 i of things indifferent -, of 
 I which, in refpedfcofihem- 
 jifHUfsi no : qjefi:ion for con- 
 i fcienc£ fake fliould bee 
 j ma'dei 1 .Cor. 10. 2 5.27;but 
 \ oncly as the? Rules' 'biftd 
 i Conference in tlie vfe 
 E 4 there- 
 
Chrijlunfee to thy 
 
 therofaccOi'dingto which 
 it warrants orunhibits vs. 
 Thus it dealt with Paul, al- 
 lowing him libcrtie to 
 plcafc all ieeufin things in- 
 different) to gainefome to 
 God, i.Cor.10.33. bnt.o- 
 therwife, when it fhould 
 offend any good Chriftian, 
 then it reftrained . him * 
 though the matter in it 
 felfewas very indifferent, 
 r.Cor.S. 13.. Rom* 14.21. 
 
 Thus wee fee how Con*. 
 fcienee dirc<fkth; in all? 
 thefe. three.; yet not at jail 
 times alike, ,no not in the 
 bell:: and with fome diffe- 
 rence in men, as inappre- 
 henfiontheybe quicke or 
 flow, or found of iudge- 
 mentor: wc^ke to iudge j 
 for thereafter doth Con- 
 fcienee more or lelTe moue 
 
 to 
 
 
 
Conscience. 
 
 to well doing, or mare or 
 lefiTe rcftraine and bridle 
 fromeuill. 
 
 Seeing this is the a<5l of 
 Confcience in all thefe, let 
 vs hearken thereunto : and 
 doe what we doe for Con- 
 fciencic fake,that is^ecaule 
 our Confcience di&ates to 
 vs our dutie herein from 
 theLordjRo^^. i.Pet. 
 
 If this be fo 5 then hence 
 may bee reproucd, Firft, 
 fuch as regard notConfci- 
 ence direction, neither in; 
 things, commanded 5 nor 
 forbidden J; but Hue as void; 
 of all Confcience, Second- 
 ly, fuch as hearken to it 
 fomctime, and in fome 
 thingsjbut in other things, 
 Jatfbme other time regard 
 ■ft not. Thirdly, fuch as 
 E 5 thinke 
 
 81 
 
82 
 
 Cbrij(t$Mfcct$thy 
 
 thinke Confcicnce to haue ? 
 nothing' to doe in things 
 indifferent, and therefore 
 doethey take what liberty 
 they lift herein, not caring 
 to be , o#en{iue,& togrieue 
 others i but lee fuchconCii 
 der thefc things: Firflr,that 
 the Apoftle hath prefcriU 
 bed Rules herein, which 
 ConfcieiKe ^inds vnto. j 
 Secondly ^ that hce .pro- ! 
 pounds his owne example, 
 as one : "ftri&ly obferuing 
 the fanje- Third ly,that he 
 prefleth the keeping ofrhe 
 »RuIe D ivGorint. 10.28,25?. 
 Fourthly, that hcediifwa- 
 deth from the careleffe 
 breach ofthe Rules, Rom. 
 i^.and KC6r.8.& 10. And* 
 thus much for the third a& 
 and office of Gonfcience : 
 which too many are igno- 
 rant 
 
Cwfeioitt. 
 
 _ - . J A ■■ III > ^« <f ■ « ■ 
 
 rant of.* and few regard to 
 take notice of, and to fol- 
 low as they ought. 
 
 -— "-— ■ 
 
 <"*>« Ghap.16. 
 ■liirr - 
 
 Gftfof writ* aft and office »f 
 6fafcknce> 
 
 83 
 
 m 
 
 
 
 GOnfcicflCe 5 vpon it di- 
 re&tng of man, do:h 
 ob&rueliim ot ell, whether 
 he doth obey, or difobey \ 
 and thereafter fets downe 
 bofhhis obedience and re- 
 bellion^ and fo it becomes 
 GodsRegijlcr or ?ietarie y to 
 keepe m record all things 
 rthich man doth herein 
 the body, whether it bee 
 goodoreuiil, againft the 
 ludgement Day>whertM»( 
 bdunt muft becLnaade o£ali( 
 things. 
 
8 4 
 
 Chripanfcetotby 
 * ■ -" ' ■, <•»«■»■<*— ^ . '■, ■ ' ■ ■— 
 
 things, fecret as well as o- 
 pen 3 2 f Cqr. J- 10. Eccief. 
 12.14, 
 
 Thus is Confcience con- 
 tinually exercifed, though 
 it fecme to be dead, and to 
 fay nothing : for this muft 
 we know, ThAPihougfkGto- 
 fcience bee not etterfye*king to 
 \ Rebels againft God, yet is it 
 euer writing* Therfore hath 
 it the name of a booke, Re- 
 uehio, 12. in which;God 
 will haue fet dowrre all 
 things. By this is it, that 
 God will fet all wicked 
 mens finnes. before cuery 
 one of them in ordcr^PfaL 
 agoflritt Of;< this .writing 
 fpeakes /^Chap. 13.26. 
 who thereby was rtiade to 
 behold the finnes.of his 
 \ysmh: bythis,-aftermany 
 yeeresjthe Patriarchcsdid I 
 
 fee' 
 
Confiicncc. 
 
 Ifeetheirowne cnuy, their 
 vnnaturall cruelty to their 
 burbther 3 Gen- 47. 21. for 
 timo blots out no finne 3 but 
 repentance y and pardon 
 from heauen. 
 
 Let ys therefore now 
 learne to take heed what 
 we doe; for God hath fit 
 
 3 a Spie ouer vs to watch bur 1 
 wayes, and to note them 
 
 85 t 
 
 downe, all our 
 
 ts, 
 
 aifedions 3 :nclinatioii^ptTN 
 pofes, refolut:ons v words 
 and deeds, to remember vs 
 of them before God, when 
 he ilia II pleafc* to call vs to 
 anaccount. r 
 
 . As this is terrible to tfre 
 wicked vpon due confide- 
 ration of his manifold e- 
 uils j fo is it comfortable 
 j to fuch as liue godly, for 
 I thek well-doing is written. 
 
 yp 
 
 1 11 *m» 
 
86 I Ckriftiinfeetotby 
 
 vp for their confolation, 
 though the vngiatefuil 
 Wadd take no noticrf 
 thereofjand forget them. 
 
 Chap; 15. * J 
 l n ■> 1 " 
 
 Of the fifth del and office #/ 
 Con{citnu % 
 
 /^Onfcience, as a faiths 
 ! V-'f » »Ii Seribe , 3 hauing : 
 written dow;n euery thing, 1 
 good and bad, it.becom- 
 mcth a witnefle, Rom.p. i. 
 My Confcic nee | beajreth 
 witndlc, fa hh Saint Paul: 
 which at\ c^fit is twofold, 
 cither, with vs, or agaihft 
 vs,as wee may fee in Rom. 
 2.15. 
 
 1 
 
C<M[citnce> 
 
 Se&ioni.. v{d 
 OfCrafcimc mtncfiwg with 
 
 npHiss(9i of Confcience 
 * is called excufiagj'Rxy. 
 2. 1 5* and inwitneffingfor 
 vs it hath refpeft both to! 
 time and thing.. 
 
 i. Fortime 5 eitherpaft, 
 or prefen^ortocomeccon- 
 ccrning time paft^ve tee aft 
 example in /-^,'whofe con- 
 ference, by the he]pe off 
 Memory, witnefTed many 
 good things for bim 3 Chap* 
 23.11.12.and 29.12.17.S0' 
 likcwifc in lofepb, Gen 40. 
 15. and in Saint Paul, AQj 
 23.1. and in the Prophet 
 Samuel, i.Sam. 12.3. for 
 ( what they fpake for their 
 iuftifi- 
 
 % » 
 
88 
 
 Chrijlianfeetotbj 
 
 iuftification, it was vrrercd 
 by the warrant of Confci- ! 
 encein fuch holy men: and 
 notfromanimpudeqcy of 
 facets the wicked doe. 
 
 For the time prefent,we ; 
 haue ati example in Saint ' 
 Pauty who had his Confer- 
 ence witnefling with him ' 
 for his prefent eftate, i. J • 
 Cor«4.4 ; for his words, and I 
 alfo for the inward aft #i- j 
 on of the heart, Ro.9.1.2. 
 The like wee haue in Peter 
 after his fall, whole Con- 
 science, after repentance 
 vnfained, made him to ap- 
 peale to Chrift touching 
 his lone; his confcicnce 
 encouraged him tofiy to 
 Chriftjf hou icnoweft that 
 I loue thee, Ioh. 21.15. 
 1* .17. 
 
 Thus we fee how Con- 
 fcicnce 
 
Cenfcie* ce. 
 
 1 ■ - ii m ■■ ■ i ■ n il ■ — 
 
 fcicncc witnetferh for vs 
 for time paft and prefent, 
 Some mens consciences 
 may bcare witneffe for the 
 timepafl 1 , as Hywemut, and 
 Oikxandcrs > and Demos \ 
 might- but not for the 
 prefenr, becaufe they fell 
 away. But a Pauls confei- 
 ence will witneffe for the 
 time paft, and time prcfent 
 too, 2.Tira,i#5* Heb.13. 
 18, 
 
 Touching the time to 
 come, conference is not al- 
 together fiient : riot that 
 it can witneffe for vs,what 
 wee yet neuer thought, 
 fpake^ordid-butjin refpeft 
 j of our refolution for the 
 time to come, it can wit- 
 nefle with vs, that wee doe 
 refolue to doe well, and en- 
 deauourit,as /Wfpeakes, 
 
90 V Cbriftianfeetothy 
 
 Aft.24.16. and as lob&id} 
 that his heart fliould not 
 reproach him fo long,as he 
 liued 5 Iob2 7.6. 
 
 2. For the thing it 
 bearesvs wknes of 5 which 
 is both for matter &(h$n-i. 
 nen Vox matter, "H^hem'uh 
 his confeience ftood for 
 him r Nehem.i 3 . 14.2 a.fov 
 manner , Sunt Pauls in his 
 teaching,2.Cor.T.i2.that 
 it was in godly fimplicitk 
 and firicerity : {o^sibime- 
 tcchs confciencc witnefled 
 fothis integrity aindinncM 
 cency in taking Sarah^GiVi. 
 zo.6. For both matter and 
 manner \ in Hezekiab, Ifai. 
 38 3»he walked with God, 
 and'this he did vprightiy. 
 
 Labour to : haue Gonfci- 
 ence witne'flTc both • for 
 many mens confeiences 
 
 will 
 
Confcknct. 
 
 91 
 
 will witnefle for them,that 
 they haue been at Church, 
 heard che Word, prayed, 
 fung Pfalmes, receiued the 
 Sacraments; but it will not 
 witncflTe for them, for the 
 name of doing ; butrather 
 condemue them for their 
 vnpreparednes 5 their hypo- 
 crilie^eere formality, &c. 
 
 ■ 
 i 
 
 Se#ion i. j 
 Of Confcitnct mtnefiing a- 
 grinfk vs. 
 
 PHisacfl of Cpnfciencc 
 A is called accufing^ Ro. 
 2.1 5. and as in excufing it 
 hath regard to time and 
 thing; io here in this like- 
 wife. 
 
 Concerning the time $ 
 
 Firft 5 paft,itaccufcd lofefhs 
 
 brethren 
 
92 
 
 Chriftianfcctot&j ' 
 
 
 brethren of that which 
 was committed long be- 
 fore, Gen.42. 21. foitdid 
 Sbimei, i. Kin. 2.44. Dauid, 
 2. Sam. 24.10, Adombczik, 
 Iudg.1.5. an ^ t ^ e Iewes, 
 Ad.2.37.Secondly 3 forthe 
 time prefent, it wrought 
 vpon the Scribes and Pha- 
 ! rifles, Ioh.8.7 p. So vpon 
 Betjhazzar, Dan. 5. 6. the 
 Lepers of Samaria^*. King. 
 7.?. and vpon Feltx, Ac r h 
 24 25, accufhg them for 
 their (infill courfcs\vherc- 
 in they lined ; as alfo of 
 their irrcfolutiontomend 
 for the time to come. 
 
 As touching matter and 
 manner, Confcience will 
 not halt. It will tell Dauid 
 of his blood-guiltmeffe, 
 a.Sam. 12. PfaL 51. and it 
 will accufe ludas for his 
 trea- 
 
Confciwce. 
 
 trcafon. As alfo other lor 
 the ill manner, and by-end 
 in their otherwifc good 
 adions; as Hamtr andSi- 
 chemites for receiuing cir- 
 cumcifion for worldly and 
 carnall refpe&s : lebu for 
 his counterfeit zeale j 
 Scribes and Pharifies for 
 their fading, praying, gi- 
 uingofalmes 5 Simeon and 
 Ltui for pretending Religi- 
 on to beereuenged; fbme 
 for following Chrift for 
 loaucs, loh. 6. 22. 24, and 
 the Iewes for their hypo- 
 criticall fafting for a day, 
 Ifai.38.And thus much for 
 the fifth a<5t and office of 
 Confidence. 
 
 Se<5H- 
 
$> 4 [ Chrifiianfee to tby 
 
 Sc&ion 5. 
 
 
 ; Offome que f ions propounded 
 and anfvered concerning 
 the acewjition of Confer 
 ence. 
 
 Qucft.i.T K Jtietber this 
 V V fewer to 4c- 
 cufetvasin Adam before his 
 fall? . 
 
 Kyittfa. It was, but not 
 in a&; becaufe there was 
 in him no matter, or caufe 
 wherby confeienee fiiould 
 accufehim i yet that it had 
 j>ower,itiscleare ! for pre- 
 fently vpon his tranfgrc flfi- 
 on itaccufr d him. Andthe 
 Text faith, that their eyes 
 were opened, that is 3 the 
 -yeoFthe Vndcrftanding, 
 and the eye of the Confci- 
 ence v 
 
Conscience. 
 
 a i i m - v a , »■ — — ■ ' ■ ■ ■ ■ 
 
 encc 3 by which they kne w 
 what they had commute d 
 againft God. Their eyes 
 were opened , but no new 
 qualitie wrought in the 
 foule, other then they had 
 before, 
 
 Queft.2. Ifaptneffi to&c- 
 cufe was in the Creation, it 
 may bee asked, Whether it bee 
 now an mil Confcience that 
 aceufetb. 
 
 i^frfw. It isnoffimply 
 euill: Firft, becaufe this 
 power was and is from 
 God. Secondly, becaufe 
 God doch approue of it 
 \*h£rt it accufeth rightly, 
 f.Ioh.3.25. Thirdly, be- 
 caufe herein it is as Gods 
 Regifterbooke,- by which 
 he will proceed agairiftthe 
 wickdathftdsy; BeUel. 
 20. Fourthly^ becaufe it is 
 a meanes 
 
 *5 
 
p 5 Cbrifttanfee to thy 
 
 a meanes of much good, 
 through Gsds bldfing v as 
 offorrow forjin, of fcare 
 to offend, and becomes as 
 a preparatiue to repen- 
 tance fomctmie, Aft. 2.3 7, 
 Fiftly, becaufe it is in the 
 beft of Gods children, and 
 a blcffcd meanes to worke 
 in them renewed repen- 
 tance vpon a fall. 
 
 Queft.j. If it be Hot to be 
 called an euill Confcience^ wbe* 
 ther may it be termed a good 
 Confcience t 
 
 i^nfw. From the accu- 1 
 fation fimply it cannot bee ! 
 called a good confcience : 
 Firft, becaufe it is a d^fc^ 
 (aiueneflc^in refpedofthat j 
 peace which man had in 
 the Grcation^anctdiall en- | 
 ioy in heauen. Secondly, 
 becaufe it followeth vpon 
 Adams 
 
Conference, 
 
 AcUmsfaW as a puniflimenc 
 for finne here , and the 
 worme in hell hereafter. 
 Thirdly , for that all the 
 wicked haue an accufing 
 confeience, but not agood 
 confeience^ O \T 
 
 Therefore thd donfei- 
 ence, from the very a# of 
 accufkig, cannot haue the 
 name of either a good or 
 aneuill confcicnce, but as 
 the perfon ifc, in whom it 
 is. For if hee bee euilL his 
 confcicnceis euill, though 
 in fome thing it excufe 
 himr and if he bee a good 
 man > his confcienfce is 
 good 5 though it fometime 
 accufehim. 
 
 
 F Chap. 
 
 97 
 
*8 
 
 CbriftUnfettotky 
 
 CHA'P. 16. 
 
 Oftbeftxth dtt and effce of 
 
 WHen Gonfcience 
 hath eyed - well 
 Man,made him acquainted 
 with himfelfe , written 
 dowrie his thoughts, his 
 doings, and fayings, accu- 
 ; fed or excufed him, then it 
 fits downe, as a iuft ludge 
 i of Oyer and Terminer, 
 toheare and determine,to 
 gtue fentence , i againft 
 which there is noappeale 
 to be made. 
 
 This fentence is. two- 
 fold, either to acquite and 
 abfolue, or to bind and 
 condemne, R'om. 14.22. 
 1.C0.11.31. i.Ioh.3-ao.2i. 
 
 In 
 
Confcience. 
 
 »» ■ ■ i ■ «■ ■ ■ m • • 
 
 In condemning,it makes 
 him fee his finne ? and fo 
 caufeth him tothinke and 
 fpeake bafely of himfelfe, 
 and of his ill deeds, as Da- 
 0/Vdid; I haue done very 
 fooli(hly 5 2.Sam-24.io.and 
 wasasabeaft, Pfal.73.22. 
 and to confeffe with the 
 prodigall fonne, that he is 
 vnworthy to bee called 
 Cods childe 5 Luk. 1 5. Laft- 
 ly,itwill make him apply, 
 as iuftly deferued,the hand 
 of God againft him^ as /*- 
 mh drd D Chap, m 2. and 
 Dauid, 2. Sam. 24 17. and 
 withall to acknowledge 
 the L6rd to be righteous, 
 as did Reboboam y 2 .Ch'ron. 
 12,6. 
 
 In«bfoluing,it doth not 
 
 reproach a man, lob 27,5. 
 
 but doth make him ftand 
 
 F 2 vp- 
 
ioo 
 
 CbriflianfectQtby 
 
 vpon his innocency (vvhcr- 
 in he is guiltlefle) as it did 
 D avid zgainft. Sauls malice, 
 enuy, and falfe accufati- 
 ons. 
 
 This Iudge let vs take 
 notice of, and labour for 
 abfolutionfromit 3 and be- 
 ware of its fentence of 
 condemnation, for God 
 will fecond it 5 who is 
 greater then thy confei- 
 ence 5 i.Ioh.3.2o. 
 
 Queft. H0tv may wt knew 
 when Confcitncc deth indeed 
 abfilue orcondemne. • 
 
 ^4nfo&y the cfFed and 
 worke of it vpon the heart 
 prefently vpon the fen- 
 tence giuen. 
 
 i. If it acquire, then it 
 will make the heart re- 
 ioyce^.Com.i*, It will 
 comfort him againft all 
 
 thxt 
 
j Cenfcience. 
 
 j that mAy bee : faid againft 
 him^as lob was by it/ay his 
 ! comfortles friends againft 
 ; him what they could. It 
 will make him lightly to 
 eftecmo the pcructfe opi- 
 nions^ vaine cenfiiring of 
 him, i. Cor. 4.3. It will 
 ,make him bold towards 
 |God D 1. loh. 3. 2 1. and be- 
 Ifore men, as bold as a Ly- 
 on, without fearc, as Vaui 
 was before the Councell, 
 becaufe hee had liiied in 
 jail good confeience^ Ad. 
 
 2. If it condemne^then 
 the heart is made fad and 
 forrowfuil, as it was in /«- 
 das : then it workes flume. 
 Gen. 3. feare, Wifd.17.11. 
 trembling in a Felix y and 
 horrour in Bc/jhazzir, Dan, 
 5.6. &dif<fuets the whole 
 F 2 Mm. 
 
102 
 
 Chrijlianfectethy 
 
 Man. And thus much for 
 all the offices of Confci- 
 ence. 
 
 Chap. 17. 
 
 Ofihc reafom why God hath 
 placed fuc ha thing in the 
 ■■(oHU-rfman. 
 
 GOd hath beenplcafed 
 to place this thing 
 which we call Confciencc, 
 to exercife its offices in 
 man for many reafons. 
 
 1. To be awitneflefor 
 Godwin his iuft proceeding 
 againft man, to enforce 
 him tofay,thac God is iuft. 
 
 2 . To make a ma*i,in de- 
 fpite of all Atheifticall fug- 
 geftions from Satan, to ac- 
 knowledge a God, and 
 
 that 
 
tbat-hce is 5 fir%a Ged of 
 powcr D that can fetfuch an 
 oucr-ruler in naan^Seebhd* 
 ly, a God of wifdome 5 'ihat 
 hath piit .{uch.a Spic in 
 man, as can fearch into the 
 heart; and fuch -an Intel !i- 
 gencen,as can iindc out the 
 deceits thereof, and make 
 main acquainted t herwith J 
 Thirdly, a God ofraertfy, 
 that was fplpafed to giue 
 vnto Man fach a tfrufty Ad. 
 uifer, ind>Ib<ih a feithfuIJ 
 Couafellcr to dir^him, | 
 
 counfelled. 4. A God of 
 inftice^thatjliathfo ready a 
 TomsefttGr^m Man topu- 
 mfithmr, if treeds hee will 
 bee7rehettiatt'$ 5 ( ; and Iperfifi 
 in fiane, 
 
 3 . To procure due rc- 
 uerence ? ( 3nd obedience id 
 F 4 Gods 
 
 103 
 
j 04 
 
 Cbriftian feetotby 
 
 Godscompiarids,to his fer- 
 uice and worfliip, and to 
 all his ordinances, which 
 without this Gonfeitnce, 
 Man corrupt would neuer 
 doc. 
 
 4. For Mans fpeciall 
 good;cfundry wayes 5. as 
 firft, to make a Man to 
 know himfelfe, and to fee 
 into himfclfe, for the bet- 
 ter ordering and diipofing 
 of. himfelfe it awards God 
 arid Man. Secondly, to 
 hearken vfito Gods wotQ 
 and to inakevfe thereof^ 
 in\var^y 4nd out ward ly ifa 
 life & coiiuer&tioti^ whitfe 
 rne/v would neucr doe, if 
 they hddi«noconlaW«e: 
 Thirdly, to know bow to 
 apply to our felues Golds 
 judgements, with feare and 
 awfulneffe to feisMaicfii^ 
 ?h D * 3 Fourth- 
 
Confcience. 
 
 Ml 0***mamm ill ^. 
 
 Fourthly, to vphold hu- 
 mane foe icry in families, 
 in Tow ties , Cities, in 
 Church and Common- 
 weale. For if in any of 
 thefe any thing be amiffc, 
 itisbecaufe men haue not 
 Confcience ruIing,nor the 
 Court of Confcience kept 
 within them. 
 
 — 
 
 a p. 18. 
 
 Ch 
 
 Of the excellency of Confer 
 enceaboue 4 U other facul- 
 ties in the (bule . 
 
 COnfcience, that prepo- 
 tent faculty, farrc ex- 
 celleth all the other facul- 
 ties many wayes, 
 
 1. It is the moftprin- 
 cipall part of Gods Image 
 , F 5 in 
 
Chriftianfietethy 
 
 in Man, and moft refem- 
 bling God in fincerity, vp* 
 rightacffe ^ impartialitie 
 without finiftcr refpeft, it 
 is all one to the rich and 
 poore • it encourageth the 
 meaneft in a vertnous 
 coyrfc, and will not flatter 
 the greateft in any euill 
 way, 
 
 2. It is as Gods Vice- 
 gerent ouer all the reft,and 
 ouer the whole Man h it 
 commands aad rules him 
 and them; it kecpes Court, 
 to which euery power of 
 the foule oweth homage 
 and feruice • to which 
 Court they muft come vp. 
 on fummons, to the fen- 
 tence whereof they muft 
 ftand without appeale. 
 
 3. It retaineth more re- 
 ctitude and originall purity, 
 
CMfciencc. 
 
 (ifaftyatallremaine/then 
 any of the other. For it 
 •iould-neuer feile in per- 
 formance of ks dutie 3 if the 
 other did not faileit^ and 
 corrupt it* 
 
 4- It is that onefy which 
 difcouers a man to him- 
 felfe,and all that which is | 
 in hinyo make him iudge 
 of himfelfe aright. 
 
 5. It is not fubied to 
 Ma^norcahaDiuellouer- ! 
 beareit^ but it will make 
 bimtotremWe. 
 
 6. It is that which one- 
 ]y can and doth in Man 
 frame him t-6 -that whicbis 
 good , and reftraine him 
 from euill 5 which power is 
 not-inany of all the other 
 faculties. 
 
 7. Andlaftly, it is that 
 withiivMari which Gdd 
 
 will 
 
iq8 
 
 Cbriflianftctetby 
 
 ■»^p— ■■mwm i» ii h iW»>— —————— fcj»^——^— 
 
 will iudge him by at the 
 JalidayjleueLiQ, 
 
 Therefore feeing foikfb 
 excellent 3 and excelling the 
 reftjet vs moft efteeme ir> 
 and make moft oiut^as MHB 
 deareft fr iend,or oarxir$ad- 
 fulft foe. e . 
 
 
 Cha*>. 19. 
 
 JfMt Allmen y ^s%M^ ought ^rt 
 notfubietttothe autberitie 
 ofConfeunety Andwh+t bee 
 the caafes thereof . 
 
 1 "Hough Conference be 
 > To excellent, and haue 
 from God ouer Man fo 
 great authority, yet is i$ of 
 | moft but poorely obeyed ;) 
 I forfome, will *Hov/ what 
 j Conscience condemned 
 I Hi Rom. 
 
Ctwftimct. t6£ 
 
 ■■ | »■ 
 
 Rom. 1 4; 2 2. Some will 1 
 
 <deny r as C&int % what ft tells 
 him is true: (©me will not j 
 atriend, though it make { 
 them,like a Falix,to trem- 
 ble : fome will put it away, 
 that it may not trouble 
 them in their falling away, 
 as did Bymcmus and A/ex- 
 *ndtr.\ in the moil it hath 
 little command, and the 
 principal reafons arethefe. 
 
 1. Is from Confcience 
 itfelfe, which fince Adams 
 fall hath loft of it foue- 
 raigntie,, and commands 
 but weately in moft, by 
 reafon of that hereditary 
 corruption which ftickes 
 toit^s well as to the other 
 faculties. 
 
 a. Is abafe of the wit 
 
 tfatirfiwnil priuate ends v 
 
 iWiHch .made t^bitophel 
 
 iayne 
 
no 
 
 Cbrijlianfcetotbj 
 
 ioyne with xjibfilom a- 
 gainft Damii and ltrob$Atn 
 to Set vp his golden 
 Calues.- for the Confci- 
 ence of cither of rhefc 
 could not but tell them^ 
 that they did moft wick- 
 edly againft both God and 
 man : The abufe of within 
 finding fubtill diftin&ions 
 todeceiue Confcience, is 
 that which makes the 
 Word to haue no power 
 to bind 5 nor Conscience 
 to vfe it authority ouer 
 man: but men will runnc 
 into errors, fuperftitions^ 
 and other euils many, and 
 manifold. 
 
 3. Is wilfuInefTe , as in 
 fomeIfraclites 3 D^M.42. 
 43 : and once in l)Mid, 
 when hee would number 
 the people, 2. Sam. 2 4* Sa- 
 tan 
 
Confiknce. 
 
 — — ^mm — — — ^i. i i n— ■ ■■■■■ 
 
 ran prevailing therein, i. 
 Cbro. 21. This made/*- 
 *m£ difobey God, yea to 
 contend with him, andSr- 
 wrtwand Ltui to bee bre- 
 thren in euill, and cruelty. 
 Gen. 49.6; Where this 
 willfullnefle is, it makes 
 him prefumc againft his 
 confcicnce^as did Uroboaw, 
 and \^£wdz,iah, and l§ajh, 
 when the Prophets did re* 
 proue them. 
 
 4. Is violence of aflfc- 
 dion, ouer-fwaying Con- 
 fcience , filencing it^ or 
 giuing a deafeicare to it: 
 violent luft ouerbore Con- 
 fciencc in x^4mmon abu- 
 iing his Sifter Tbamar, 
 Dautd in adultery with 
 Bathftebab , Ruben in abu- 
 fing his Fathers concu- 
 bine, and fiich other like 
 cxim- 
 
 in 1 
 
 __ 
 
xn 
 
 Sam .1.8. 
 
 > with 3.9. 
 1 8. 
 
 Chriftunfte why 
 
 t i r. .. ' " ■ — 
 
 examples. Couetous de- 
 fires hinder fConfcieace 
 workes,as wee may fee in 
 ludiUi and in thofe mentio- 
 ned in Ezech. 33. 31.32. a 
 crowd of worldly bufinef- 
 fes, and defirc to bee rich, 
 hinder the voice of Con- 
 feience, that it cannot bee 
 heard, nor attended vnto. 
 Worldly feare,the difplea- 
 furc of the mighty will 
 make a Py late. dot againft 
 his confeience clearely 
 conui&ed, and conui&ing 
 him,: Feare made Peter bar 
 vp his confeience from 
 commanding him a tehile 
 Defire of honour, and to 
 keep a mans place in great- 
 nefle^will make an K^ibner, 
 againft his owne know- 
 ledge and confeience. 
 wkhftand Dautd in his 
 ri^ht^ 
 
CwfcknCt. 
 
 right^and vphold another 
 in a wrong title. Anger in 
 lonah^nd reucngefullnefTe 
 in Stmeof$md Lent made 
 them negkft Conference. 
 Hatred and enuy in Ca/tf, in 
 Scribes arid Pharifies loue 
 of mans praife, mope then 
 Gods^made the authority 
 of the Court of Confid- 
 ence within many of the 
 chiefc Rulers to bee of no 
 force. 
 
 4. Is not to giue credit 
 to^Gods threats, but to 
 ;make a peraducnture of 
 ^them.Thismade£//*toflip 
 by Confcience, as thou- 
 fands now do,becaufethey 
 beleeueinot the threate-t 
 nings of God in his word, 
 cHid vttred by his minifters. 
 
 -V. Is great profperity. 
 This made Manajfes to run 
 
 uft.c his 
 
 11 
 
114 
 
 CbriftUnfttfthf 
 
 his (infull courfes > not 
 hearkening to the Word 
 and his eohfciencejtill hee 
 was in mifery 3 2.Chro.3 3- 
 iov 12: Thefe are hiride- 
 rances to the command of 
 Confcienee, and in mod 
 make k to' haue little or no 
 authoritie ouer them. 
 
 Chap. 20. 
 
 
 . 
 
 Qftht things which mil nuke 
 <JMa» to barken vnt* 
 Confcitnct. j r 
 
 : 
 
 TO further the authori- 
 ty of Confcience, and. 
 tO;make it preualent with- 
 invs 5 wcmuft 5 • . . 
 
 1. Be coniierfant in Gods 
 Word, and fuffer it to take 
 place in vs. 
 
 a.Be- 
 
 ■< 
 
Cenfciuce. 
 
 2. Bclecue certainely 
 the Lords threats againft 
 finne,as Ah&b did • for then 
 Conscience wrought in 
 him fomething, i.King,2 1 . 
 21.28. 
 
 3. Remember what we 
 hcarc from God, this 
 wrought upon Peter $ Con- 
 fcience,Mat.27. 
 
 4. Moderate euer our 
 paffions, and bridle lufts, 
 that reafon and religion 
 may take place. 
 
 5* Learne the end and 
 vfeofadveriity, ofaffli&i- 
 ons and croffes. 
 
 6. Admit of 5 andfubmit 
 to a powerfull miniftery, 
 fuch a miniftery as Nathans 
 was toDauidyPatils to Ftlix> 
 /*/jw Baptifts to Herod, and 
 Peters to the Icwes, A&. 2. 
 Andauoid flattering Tea- 
 chers, 
 
I tS \ Cbriftunfee to thy 
 
 chefs, for they ftrengthen 
 men in finne,that they can- 
 not yeeld to Conference* 
 kr.23 14. 
 
 7. And laftly,beperf wa- 
 ded that the voice of Con- 
 fcienceis Godsvoice with- 
 in vs. By thefe may we ad- 
 vance the power v and au- 
 thority of Confcience oucr 
 ns,and fo become obedient 
 thereunto. Nowfollowes 
 the kinds of Confcience. 
 
 una -■ *k 
 
 Chap.ii, 
 
 Of the k'fods of Confcience ^nd 
 fir ft of the ertiil CwftitMe, 
 1 
 /^Onfcicnce is in it felfe 
 V-/but onejyetjbecaufe of 
 the qualities thereof, it is 
 faid to bee twofold, a bad 
 
Confcience. 
 
 and a good Confcience: 
 that there is an euill Con- 
 fcience it is cleare , of 
 which Saint Paul fpeakes 3 
 Heb. 10.22. 
 
 This euill Confcience is 
 the Confcience vnpurged 
 from dead workes,and is in 
 eucry vnregencrat whofe 
 mind is defiled. 
 
 There is a difference be- 
 tweene euill in the Confci- 
 ence, and an euill Confci- 
 ence j The euill in it may 
 haue refped to the impuri- 
 tie of it remaining in the 
 very Regenerate • becaufe 
 it is not perfectly renewed; 
 but fome corruption may 
 ftainc it,as well as the o- 
 ther faculties : but the euill 
 Confcience is wholly cor- 
 rupt. 
 
 Sc£i, 
 
Cbrifltanfeetetbj I 
 
 Se<5Hon -i. 
 Inrvhomitis. 
 
 THis cuill Confcicncc is 
 ineueryone borne af- 
 ter the fleflyn all the Chil- 
 dren of K^idam^ partakers 
 of his fall. None borne in 
 originall finne hath a good 
 conference naturally; but it 
 is corrupt from the womb, 
 as the whole foule is* 
 
 Se€lion2. 
 Htwitcomcstobefo. 
 
 THe Confcience comes 
 to be euiii by the here- 
 ditary corruption, and in- 
 bred polutionj by the mind 
 defiled 
 
Confckrtce. 
 i i > ■ » ■ 
 
 defiledby vnbcliefe. Tir.i. 
 1 5, and by dead workes, 
 Heb.9*i 2.till it be purged 
 byChriftsbloud j 
 
 Sc€tion$. 
 
 Htw it cminutth to bee 
 
 euill. 
 
 THis cuill Conlcience 
 fo continuetb,Firft, by 
 the forfaid ill birth in him 
 that is not borne a-new : 
 Secondly, by ill breeding 
 and bad education. Third- 
 ly, For want of a faithful! 
 and painefullminifteiy>fcr 
 informing of judgement, 
 and rectifying of Confci 
 ence. \ Fourthly 3 The want 
 of Gods bleffing in the mi- 
 niftery. For a Paul only 
 plants, 
 
120 
 
 Cbrijtianfcttoiby 
 
 Pro.29.1. 
 PfaJ.jo. 
 
 plants,, and an ^polios wa- 
 ters. Fifthly, hatred in an 
 i,Kirg.i2. Acbabagainft a LMtcbaiab, 
 againft an Eliab y cnuie in 
 Scribes and Pharifies a- 
 gainft ChriftandhisApo- 
 ttles,hating reproofe, and 
 to be reformed.Sixthly, af- 
 fe&ing foothing teachers, 
 flattering friends 5 beleeing 
 them, and the deceitful- 
 neffc ofa mans ovvne heart. 
 Seuenthly, the turning of 
 the grace of God 'into 
 wantonncffe. Eightly,toa- 
 bufe the light of a mans 
 knowledge making itftoop 
 to his will . Ninthly >to be 
 blinded by Satan. Laftly, 
 |m&j4 2. J pride and felfe conceited- 
 j ncfle 3 pleafing himfelfe in 
 I his owne way. Thefe fuf- 
 
 Ifer not conference to be re* 
 formed, but keep itillftill. 
 Sefti- 
 
Confctence. 
 
 Sc&ion 4. 
 
 Of the meant $ to be vfedfor 4- 
 mtnding it. 
 
 NOthing is Co bad, but 
 good meanes may a- 
 mcndir 5 this euill Confer- 
 ence maybe bertered,both 
 in children,and in others of 
 tuoreyeeres of difcretion. 
 In children by good c- 
 ducation and inftru&ion in 
 Gods word, by correftion 
 with inftru&ion, by re- 
 I ftraint from euill words 
 and deeds, and from euill 
 company, by timely en> 
 I ploying them in fome vo- 
 cation, and by holding 
 Ithem vnder gouernement 
 in a goodcourfe. 
 
 In other of yeeres, by 
 G setM-ine 
 
122 
 
 Cbrijliavfcetothy 
 
 getting acquaintance 4 with 
 the rule, to vnderftand it 
 well,- by fquaring their 
 whole life thereafter, by 
 daily fearching and trying 
 their waies by the rule- 
 .and by obferuing their a- 
 grceing with it, to hold on 
 with encreafe, or the dif- 
 cordanddifagreeing from 
 ir 3 andthen endeuourtobe 
 reformed. And thus much 
 for the euill Confcience in 
 generall. 
 
 Chap, 22. 
 
 Of the twofold diftinttion of 
 
 the cuitl Conscience. 
 
 '"I"' He euill Confcience 
 * fpoken of in the for- 
 mer Chapter may be thus 
 diftin- 
 
Conference. 
 
 diftinguifhed, into either 
 the//// and quiet, or the 
 (lining and vnquiet ill 
 Confcicnce : both of thefe 
 hauc their fcuerall diffe- 
 rences. 
 
 The ftill euill Confci- 
 ence may be thus diuerfely 
 called the dead Confci- 
 ence 5 the blind 5 the flcepie, 
 the f ecure, the lukewarme,. 
 the large,thc cheuerill,the 
 benummedjand cauterized 
 Confidence, all thefe nine 
 differences will appeare in 
 the handlingo 
 
 . The ftirring euill Cqp- 
 fciqnce may alfo diuerfely 
 be named : it may be called 
 an erroneous Confciencc, 
 a fuperititious, a fcrupu- 
 lous,a terrifymg^and a dn{- 
 perate Coni'tience. 
 I know the learned hand- 
 G 2 line 
 
124 
 
 Chri^tUnftttotlrj 
 
 ling the Treatife of Con. 
 fcience do touch many of 
 thefe, as it were but by the 
 way ; and doe not fpeake 
 ofthediftin&ly: but I find 
 cleare differences between 
 euerie ofthem 5 onefrom an 
 other • And Iobferue that 
 the more particularly 
 things are laid open, the 
 more clearely mans iudge- 
 menc is informed and the 
 truth becommeth the 
 moreeuidem. Let not any 
 herein vniuftly cenfure me 
 of too great curiofity :for : . 
 I&ppofe, 1 cannot be too 
 curious in finding out and 
 difcouerie of Confcience. 
 
 Ch a 
 
 p. 
 
Cmfcience. 
 
 Chap, 23. 
 
 Ofthejlilland quiet ill Con- 
 fcit/icc. 
 
 THcrc is a fiill and quiet 
 ill Confciencej yet 
 not fo ftill 5 and quicr 5 as nor 
 (Hiring at all, bur it is fo 
 termed, for that common- 
 ly and for the moft part it 
 is fiill, or fo weakclyftir* 
 :riog 3 as if it fiirrednotat 
 ail. One compareth this to 
 adumbe minifter in a Pa- 
 rifh, that either cannot or 
 will not fpeake to reforme 
 his people, but lets them 
 quietly jrunne on to defini- 
 tion. 
 
 G? 
 
 Setfi- 
 
 
Chrtjlianfcetotb] I 
 
 Sc&ion i. 
 
 tin whom it is. 
 i HP His is the Confcience 
 * of all dull Nfobals, and 
 the muddy fpiriied ; of 
 fuch as Veil vpon their con- 
 ceited good and quiet na- 
 tures 5 of finch as beciuili- 
 zed and reft vpon their ci- 
 vility: of the high and 
 proud conceited fellow in 
 his outward profperity, 
 wife in his owne eycs 5 and 
 cleane in his owne fight, 
 yet not elenfed from his 
 filthinefTe/ and it is the 
 Confcience of all fuch, in 
 Whom tlve ftrong man 
 keeps peaceable pofTeflion. 
 Luk.i1.21. 
 
 Se£i- 
 
Ctnfcievce. \ 127 
 
 Section *. 
 // is an cuill Conscience. 
 
 T! 
 
 Hisisan cuill Confci- 
 ence be it neuer fo qui- 
 et, becaufe it performes 
 not it office: becaufcitlcts 
 man alone in his wicked 
 courfes^which a good con- 
 fciencc neither can, nor 
 will permit* Becaufe it fufc 
 fers a man to rimne to hel 1 
 headlong,withoutftay. 
 
 Sc&ion 3. 
 ■ 
 T he caufes hereof. 
 
 1"His ill Confcience thus 
 quiet happeneth many 
 waies. Firft,through igno- 
 G 4 ranee, 
 
128 i Cbrijiian fee to tjpy 
 
 raxice,and efpecially will- 
 ( full > when a man knowes 
 
 I not the rule that binds con- 
 ference, nor caresatalito 
 be acquainted with it, nor 
 ruled by it. They fay of 
 the Ruk\as Pharaoh did of 
 the Lord>w.hoistheLord, 
 1 1 know not the Lord, nei- 
 ther will I let Ifraell goe. 
 2. Through felfe*plea- 
 fing and an vnfound ap» 
 plauding of a mansfdfe;' 
 becaufe he profeffeth reli 
 glo^thoiighitbe without! 
 powerj becaufe as a Herod 
 he doth many things, and 
 heares a Uhn Baprift now 
 and then, though in his 
 beloued (in hee hates tp be 
 reformed: becaufe hee fe- 
 eth himfelfe^perhaps, free 
 from thcfallofaD^/V, of 
 a Noah, of a Lot, of a Peter* 
 3 -By 
 
Cwfcitncc. 
 
 i ii * *■ ■ ■ ■ ■■ — ■ ■ "'■ " ■ 
 
 j. By his blefling of 
 himfelfe,upon the former 
 gfousds 5 againftall threats 
 and legall denunciations;, 
 as not belonging vnto him: 
 but to perfons more vile : 
 for his part he hath made 
 a couenant with death and 
 helUfai.28. 
 
 4. By feemg and know- 
 ing that his waies & courfe 
 is conformable to the com- . 
 mon fafhion and efteeme 
 ofthe worli, that his ftate | 
 is quiet, and hee iiuing 
 Neighbourly as others do, ! 
 and held to be a quiet man. 
 
 5. By auoidkig whatfo- 
 euer may ftirre the Con- 
 fidence, to make it vnquiet 
 any way; as the reading of 
 Gods word 3 meditation vp- 
 onhislaw 5 a fharp reproo- 
 fing miniftery comming 
 
 G 5 home 
 
IJo 
 
 Chrifiianfeetothy 
 
 home to the heart. 
 
 And laftiy,ferious exami- 
 nation of thcmfelues in 
 Gods fight by his Law. 
 
 Thefe be the caufes,why 
 many cry peace, peace, 
 when there is no peace. 
 
 Sed;ion 4. 
 
 • 
 
 Hew a man may know when 
 bis quiet Conjcitnce is this 
 til Conscience * 
 
 I^Hat a man. therefore 
 may not bee deceived 
 with this falfe peace j hee 
 may know this quietocfle 
 of his Confciencc not to 
 % begood,thus# 
 
 1 Fromthefalfe ground, 
 oft his quietneffe, k\ ch as' 
 before is mentioned, and 
 
 not 
 
not from faith and repen- 
 tance. 
 
 a. From the euer quiet- 
 neflethcreof,neuer hauing 
 feltittodifquietthee: for 
 no man naturally being 
 corrupt hath a quiet good 
 Confcience. 
 
 3. By ir fuffering thee 
 in euils, and efpecially in 
 thefe, In fonnall worihip- 
 ping of God 5 hearing pray- 
 ing, receiuing the Sacra- 
 ment without any power 
 at all of Religion. In con- 
 tinuall negled of religious 
 gouernment of thy family. 
 In lining out of>or idlcly in 
 acalling;for fuch a one is 
 flothfultvnprofitablc, and 
 wickcd !( Mar.2 5,and there- 
 fore cannot haue a good 
 quiet Confcience, la be- 
 ing re fpe&ic fife of thy Pa- 
 ftor, j 
 
Chripanfee to thy 
 
 ftor,efpecially for fceking 
 thy reformation, in pro- 
 phaning rhe Lords day. 
 Si nnes> which thcfe quiet 
 Confciences neuer trou- 
 ble themfelues with : and 
 yet are the moft liuely 
 touchftone of an vnregcue- 
 rate fpirit. 
 
 4.By not darmg to bring 
 thy thoughts, wcrds 5 and 
 deeds to the rule * and 
 there take a ftreight ac- 
 count thereof 3 which a 
 good Conicience dare doe. 
 5. By thy vnquietneffe, 
 without eomforr, at the 
 preaching of the law^at the 
 preflingof the ftri& marks 
 of Gods children, and the 
 difcouery thereby ofthy 
 j fclfe to be none £>f them 5 
 J but one as yet fepara- 
 tcd from them. A good 
 < con- 
 
Confckrtce. j 133 
 
 confciencewill comfort a j 
 man in hearing fuch marks, j 
 and of fuch a dole prefiSng j 
 of thefe things to their j 
 confcicnces , becaufe he j 
 that hath a good Confer- 
 ence hath thefe marks,and 
 is free from the rigoar and 
 curfeof the Law. 
 
 Laftly, by the trouble 
 and feare it workes in thee, 
 in fickenefle becaufe of 
 death, in time of affliction 
 and Gods hand vpon thee, 
 apprehending GODS 
 wrath, without any com- 
 fort ; for furely then the 
 former quietneffe was not 
 good: becaufe a good quiet 
 confeience is not fo terrify- 
 ing ^t fuch times, but 
 fpeakes peace to him that 
 hath ic,as well then, as in | 
 health^andprofperity, ex* 
 cept 
 
*J4 
 
 Chrijiianfietotby 
 
 cept it happen othenvife 
 vnder fome ftrong tempta- 
 tion. 
 
 Se&ion 5. 
 
 Oftheeffteis ofthtiftill, quiet 
 illCon[citnce. 
 
 IT fliall bee profitable to 
 euery man to trie the 
 quiernefle of his confer- 
 ence 5 for the eflfe&s of the 
 ftillilConfcience arcvery 
 fearefull.Firft^it lulleshim 
 a fleep in an vnfandtified 
 courfe of life, making him 
 belecue that hee hath a 
 good Conscience, becaufe 
 it is quiet.' Secondly, it 
 makes him hereupon car- 
 nally fecure til death and 
 deftru&ion come vpon 
 him 5 
 
him 3 fo it deceiucth him, 
 anddamneth him* Here it 
 lets him bee wicked, and 
 hereafter to become mod 
 wretched : here at reft 3 
 there in torment: here it 
 wHllnotdifquiet 5 biit there 
 be the gnawing worme for 
 euer. 
 
 :$> 
 
 Se&ion 6. 
 Of the remidie hereof. 
 
 ! 
 
 THe fault of this ill con- 
 , fcienceis^thatitis ftill 
 and quiet when it fhould 
 not jthe remedy therefore 
 istonvkeit fpeake when, 
 andasofcen as it ought in 
 directing man that hee 
 go not ami{Tc,aud in check- 
 ing man for finne when he 
 
i 3 6 j ChriftUnfec to thy 
 
 I hath trefpafTed,and this is, 
 | by rcmoaing the faffe 
 : grounds of this falfe peace 
 ! before named. Then fe- 
 condly, by knowing the 
 found caufes of a quiet con- 
 fcicnce 3 faith in Chrift le- 
 fts, repentance for finne, 
 and a holy conuerfation 
 and fearch whether wee 
 haue them. Thirdly, By 
 informing our vndcrftan- 
 dings of our duties accor- 
 ding to the Rule, and ap- 
 plying it dsyly to our con- 
 fidence, till it fpeake, and 
 performe it offices, as the 
 Rule binds it. 
 
 O: ub. 
 
Vl/f f* **>rr*f 
 
 Chap- 24. 
 Of thedead Cetfcience, the 
 fiji difference tf the fill 
 quiet tit Conscience. 
 
 THc dead Confcicnce is 
 the quiet ill Confci- 
 ence,as it were without all 
 life and motion, as a thing 
 that is dead. 
 This is the Confcience of 
 Infants, as not yet hairing 
 the vfe of their vnderftan- 
 ding: alfo oftnad perfons, 
 which haue loft their reafp, 
 frantkke,and lanatick. It is 
 the confcience of all fuch 
 as be dead in fins and tref* 
 paffes, as the prodigal 1 
 fonne once, the wanton 
 widow, and all meerena- 
 turall perfons accuftomed 
 to finne,and fuch as be part 
 feeling 
 
I j 8 Chrijlianfee to thy 
 
 feeling, committing wic 
 kednefle with greedinefTe. 
 
 The caufes of this dead- 
 nefTe is the loffe of the 
 light of the vnderftanding, 
 the life of confeience^vith- 
 out which it is dead. Alfo 
 the vncapiblcnefTe of in- 
 ftruition info;nefort$;and 
 infenfiblcneflTe of the au- 
 thority ofthe Rule to bind 
 Conference. 
 
 T he remedy is the light 
 of vndcrftandingjto labour 
 for knowledge and inftru- 
 &ion,and to feele the pow- 
 er thereof upon Confci- 
 ence. 
 
 Chap. 
 
Confcieice. 
 
 Chap. 25. 
 Of the blind Confcieme. 
 
 THe blind confcicncc is 
 the (till ill confcicncc, 
 called the blindnefTe of the 
 heart, Eph. 4.18. for blind- 
 ncflfe properly cannot bee 
 afcribedtothe heart; but 
 to the mind or confeience 
 which is here ment by the 
 heart, becaufe the mind is 
 mentioned before in the 
 text. 
 
 This h the confeience 
 of all before conuerfion, li- 
 uing ia grolTe ignorance 
 without vndeirfhnding, of 
 which there beetwoibrts. 
 
 \j& 
 
 
 
 Se£i- 
 
140 V CbriftUnfet to thy 
 
 Sc&ion 1 . 
 
 of the blind Conscience of 
 Heathen. 
 
 "fHe firft fort are the 
 Gentiles of whom the 
 Apoffle properly fpeakes 
 inEph.4. The caufes of 
 which hlindnefte he there 
 fets downe>to be their vn- 
 derftanding darkned 5 their 
 ignorance^nd their vnfen- 
 fiblenes, being paft feelings 
 verf. 18. i£. 
 
 The wofull effe&s 
 whereof were thefe, they 
 gaue. themfelucs ouer to 
 lafciuioiffnetfe 5 and they 
 wrought all vncleanneffe 
 with greedinefTe, as the 
 textfheweth. 
 
Confaencc. 
 
 141 
 
 Se<5tionj« 
 
 Of tht blind Confcitnct of 
 Cbrifisdns. 
 
 pHe other fort of fuch 
 as haue this blind con- 
 (cience are the grofly igno~ 
 rant Chnftians,(ucb as liue 
 in willful! and affe<5frdig- 
 norance,hating inftru&ion 3 
 whofemind is not good; 
 whom the Lord threats to 
 fhew neither fauour nor 
 mercy vnto. 
 
 Of thefe blind Confci- 
 enced people there be two 
 forts.- the (lont-blind^ and 
 the pur -blind. 
 
 The Jlone- blind are fuch 
 as haue loft the very kght 
 of riature,as fauage, as hea- 
 then, who are called Dark- 
 ... ntfli. 
 
 Pro, x. 19. 
 
 Efay 17:11 
 
21— 
 
 Ephcf-8. 
 
 Cbrifltanfeetotby 
 
 »£//?• Thefe can fee no more 
 then men can fee in darke- 
 Inefle. Such be they as ne- 
 tier had Gods funne-fhine 
 of his Word among them j 
 but through rudeneffe are 
 beaftlike, and through ig- 
 norance, but for oncly 
 name of chriftians, are no 
 better then heathen inbru- 
 tifti 'qualities. 
 
 The Pur-blind are fuch 
 as fee onely great things, 
 and the fame not farre off 
 neither, of fuch fpeakes 
 SaintiVttr,2.Pet.i.£. 
 
 Thefe fpeake of God,of 
 Chriff^ndthe holy. Ghoft 
 oncly byjitarefay. They 
 know Gods will onely in 
 grofle in fome generals ; 
 their beft rule is fome com- 
 mon principles in nature,; 
 experience 5 and what they' 
 
 feci 
 
Confaence. 
 
 ec others do 5 further they 
 :annot go. 
 
 Now as their vnder- 
 [landing is,(o is their con- 
 faience : which happens to 
 them, through want of 
 knowledge and .other gra- 
 ces, 2. Pet. 1.5.9. by their 
 mind defiled,and vnbeliefe 
 fetled in them, Tit.i. 1 5 .by 
 their fclfe conceitednefle, 
 which is the propertie of 
 the blind and ignorant^and 
 of enuious and malicious 
 perfons , who alfo are 
 blind. 
 
 Thceffe<5te oft his blind- 
 nefTe of mind and Confer- 
 ence are, to be giuen ouer 
 to viieaflfedions, idolatry, 
 and filthy \ n leanentff of 
 body. To be difobedient 
 and to ctiery good worke 
 voide of iudgement and re- 
 probate 
 
 143 
 
 Rett/ 3. 1 7» 
 
 Mat.x3.16 
 19. 
 
 Ron\i,22). 
 
 TiM.itf. 
 
i 4 4 
 
 Chrtjtianfecwtby 
 
 probate 5 denying God, ve- 
 ry Atheifts, and abomina- 
 ble perfons. 
 
 Sedion $. 
 
 Oftbemifcrjoffucb. 
 
 ■ 
 
 SVch as be blind in mind, 
 andfo haueablindcon- 
 fcience 5 are miferable, 
 whofe mifery may be Hue* 
 ly fet out by one that is bo- 
 dily blind. This man> firft, 
 hath no direftion by eye- 
 (ight;no more the ot her by 
 confcicnce. SccondIy,He 
 goeth whither his will and 
 affc&ions lead him with- 
 out fight; To this without 
 conscience. Thirdly ,when 
 he goeth whhhor hee in- 
 tendeth, by himfelfe, it is 
 either 
 
Cdrtfcietce. 
 
 cither by meere imagina- 
 tion^ by hearfay 5 as he is 
 told of others, or by cu- 
 ftome^ throughofren go- 
 ing,or by feeling vfo is it 
 with him that hatha blind 
 confeience- His feruice to 
 Go,d is imaginary, or by 
 tradition, or by cuftome, 
 but not by dire&ion of } 
 Gofcience feeing the rule, ! 
 or from his feeling of 
 Gods common fauours 
 and outward bleflingSr 
 which* failing they are at 
 their wits end,and make an 
 end , of their deuotions. 
 FourthIy>he needeth a lea- 
 de^aad i% guided by him, 
 but' cannot iudgc well, of ■ 
 him : So the blind con'fei- 
 erjf e is led by his minifies 
 or by others 5 but cannot 
 iudge aright of them. Fift- 
 \L ' H l y, 
 
I4<* 
 
 Reu.3.18. 
 
 Chrifianfietotbj 
 
 ly, he,tho in danger neere 
 apit,yetfearesnot,till hee 
 be in .* no more this, till he 
 be inHell. Sixthly ,hewil, 
 by others telling vntruly, 
 feare, where no danger is- 
 fo this will be terrified by 
 do brines and commande- 
 ments of men, as blind Pa- 
 pifts be.Seuenthly^ he can- 
 not fee his vncleaneneffe, 
 nor difcerne how it is with 
 him: no more can this ,who 
 thinks, through his blind 
 confcience,that all is well 
 with him, hee iscleanee- 
 nough. Laftly,heis neuer 
 the better for funne fhine: 
 no more is this for the mi- 
 ning light of the Gofpell. 
 The remedy to cure this 
 blindnefle of mind and con- 
 fcience (for both euer goe 
 together ) is that which 
 Chrift 
 
Ctnfcience. 
 
 Chrift prefcribeth to an- 
 noint the cie with eiefalue: 
 which is Gods Word and 
 Spirit,by which the eies be 
 openedrandwith which S. 
 iWwasfentto open peo- 
 ples eyes, A&.2&1 %. 
 
 147 
 
 <m 
 
 Pfal.19.8. 
 
 Ephtf.r. 
 
 17.18. 
 
 Chap. z6. 
 Ofthejlctfy Confcitncc. 
 
 THe fleepie confcience 
 is the ftill ill cenfci- 
 ence., doing it office after ; 
 the nature of one habitual- 
 ly flothfull and lazie. 
 
 There is a difference be- 
 tween a fleepy confidence^ 
 andtheconfcience a deep, 
 as much as between a flee- 
 py and drowfie fellow ,and 
 he that is diligent and yet 
 foraetimefalletb a fleepe. 
 Hz A 
 
148 
 
 'Canuf/*, 
 
 CbriJIiavfeetotby 
 
 A good man ma^ haue 
 fometime his conlcicncc 
 a fleep 5 as Dduid had, as the 
 Hue wife Virgins had,Mat. 
 2 5«5,and as we read of the 
 Spoufe in Canticles. 
 
 This happeneth of weak- 
 ncfTe and infirmity 5 
 through fome violent and 
 preualent temptation : but 
 it will quickly awaken up- 
 on the lead knock of the 
 voice of Chrift, Cant. 5. 2, 
 vpon a liatbam applicati- 
 on^ upon a light afflidli- 
 on. 
 
 But the fleepie confci- 
 ence 5 which is the confci- 
 cnceofcuery drowfie and 
 lazie Chriftian, who takes 
 nopainesfor Religion,but 
 is like a fleepie naturcd fel- 
 low: who is (bone afleep, 
 hardly awakened, lazie in 
 work- 
 
Cwfciencc. 
 
 working, foonc weary, 
 ready to giue oner, and no 
 fooner left off but afle* p a* 
 gaine, doing nothing bur 
 .by enforcement, Sofareth 
 it with a fleepy Confci- j 
 ence, which (bone ceafeth I 
 i: worke, is hardly roufed, | 
 worketh but weakely, 
 foonc giuing ouer, and a- j 
 fleepeagaine, and cannot 
 be kept on working, but by 
 hearing of threats, and be- 
 holding,but efpecially fee- 
 ling the iudgcmenrs of 
 God. ! 
 
 Section i. 
 Whxi mikes this jltcpy Coxfti- 
 tncc. 
 
 I4P 
 
 'His fleepy Conference 
 commeth, firft 5 froma 
 H 3 lazie 
 
15° 
 
 Chrifiian fee tot by 
 
 lazie indifpofition to get 
 knowledge. Secondly , 
 From coldnefle in Religi- 
 on^ fleepe from cold hu- 
 mours 5 and vaporous reple- 
 tion of the braine.Thirdly, 
 from doing our duties to 
 God perfunftorily refting 
 vponthe vvovke wrought, 
 without fpirit or life in the 
 performance^ a lazy pcr- 
 fon doth his work. Fourth- 
 ly, from an auerfenefle of 
 all good mcancs, which 
 mayrouze vp theConfci- 
 ence from its fleepinefTc,as 
 hearing of finne fharpely 
 rebuked * and threats de- 
 nounced. Fifthly 5 from 
 earthly contentment in 
 pleafure, eafe, profit, ad- 
 uancement 5 and vaine com- 
 pany, which rock the foule 
 a fleepe,making the minde 
 
 and 
 
Ctnfcietice, 
 
 andfpirit drowzy in Chri- 
 ftiau duties, whereby the 
 Confidence is lulled 
 fleepe. 
 
 Section 2. 
 The remedies., 
 
 TO heale this drowzie 
 fleepmefTe of Confci- 
 ence r and thorowly to a- 
 waken ir, is,lirft, to get the 
 right knowledge of God 3 
 with a confederation of his 
 all-feeing prefence before 
 vsjofhis anger againft fin, 
 and power to punifh, and 
 that hee will doe iciuftly 
 without refpc&ofperfbn. 
 Secondly, to fet before vs 
 Gods threats, the truth of 
 his Word^punifhmcnts in- 
 H 4 flicked 
 
15 2 
 
 Chrijlianfie to thy 
 
 Ioh. 6 
 R m 
 
 4*. 
 
 fli&ed vpon others,not on- 
 ly (Tnnes committed, but 
 feuercly For duties Omit- 
 ted. Thirdly ,to pray for a 
 quickned fpirit,and the fpi- 
 r rit that quickaetb. Fourth- 
 Iy 5 to doe euerOirarTeruice 
 to God, as in his prefence, 
 ™jrh ciir minds raifed vp> 
 our hearts awed with re- 
 iiercnceofhisMaieftiej fp 
 as in "hearing weroufe vp 
 our fpirirs to hcare atten- 
 tiuely,tb pray fcruetitly, to 
 doe what wee doe cheare- 
 fuljy. Fifthly, to make an 
 holy vfe of euery erode, 
 euenthe leaft that may be- 
 fall vs,to prouoke vs to our 
 duties. Sixthly, to heare 
 willingly wordes of re- 
 proofe>and to admit of ad- 
 monitions and exhortati- 
 ons, as fpurres to take off 
 
 our 
 
Conscience. 
 
 , our dulneffe. Seuenthly, 
 to keepe in remembrance 
 our duties, and to Jay vp 
 in our hearts Gods Com- 
 mandements,as Dauiddid i 
 and to ponder them , as 
 CMarie the Virgin did. 
 Eighthly , to make fome, 
 and in fome cafes, vowes 
 vntoGod, to prickevson 
 in thofe neceflTary duties, 
 which wefinde ourfelues 
 too flacke in, as Dauiddid, 
 Pfal. up. iod. By thefc 
 forcible meanes, through 
 Gods bleffing, wee fhall i- 
 wakeourConfcieiices, to 
 doe their offices liuely; - 
 
 H 5 Chap. 
 
554 Cbriftanfcc U thy 
 
 Chap, 27. 
 oftbtfecurc Confcience. 
 
 THc fecure Confcience 
 is another difference 
 of the ftiii ill Confcience, 
 which is fomwhat like the 
 former in fome things, but 
 diffcreth in this , that it 
 freeththe heart from care 
 altogether, the minde be- 
 ing employed to gather 
 and colledt arguments for 
 to preuent care and doubts 
 about a mans ftatc be- 
 tweene God and him. 
 
 Se&i- 
 
L9njae&ce. 
 
 Section i. 
 
 Wbofi Confciewe this 
 is. 
 
 *J*His is the Confciencc 
 of fuch as perfwade 
 themfelucs of peace, cry- 
 ing peace, peace, and fay in 
 heart, they fhallneuer bee 
 mooued j fuch as fay in 
 their abundance, Soulc 
 take thy reft,eate now and 
 drinke , for thou haft e- \ 
 nough, be merry j fuch as 
 write, though they looke 
 vpon the Articles between 
 God and them , as many 
 Church-wardens doe in 
 their Bill, OthhU bene. Such 
 as, like the euill feruant, 
 I will abufc his fellow-fer- 
 I uants,willeate, drinke,and 
 
 be 
 
 *55 
 
 Icr.tf.13. 
 Pfa.io.5. 
 
 Luk.i2< 
 19. 
 
 Luk,i*4J. 
 
15* 
 
 Chriftianftetethy 
 
 bedrunke; be carnally fe- 
 cure like thofe in Sodome, 
 and in the old World, 
 when iudgement hanged 
 ouer their heads. Such as 
 regard not the workes of 
 the Lord, but are fenfuall,, 
 defpifing the knowledge 
 of God 3 ind exercifes of re- 
 ligion 5 in their outward 
 profperitie* 
 
 Sedion 2. 
 Of the caufes hereof. 
 
 r O worke this fecuritie 
 in Confcience 3 the 
 minds of fuch men are fil- 
 led with errours, and fuch 
 Tencnts they hold, as rauft 
 needs make Confcience 
 fecure, without working 
 care 
 
Confiience. 157 
 
 care and feare vpon the 
 heart J for they apprehend 
 God to bee all of mercy, ; 
 and feparate him from all 
 confederation of his iuftice 
 in their thought. They 
 hold, that he which, made 
 all, will faue alljthat Chrift 
 died alfo for all 5 thatthey 
 doe what they can, and as 
 farreas God wil giue them 
 leaue,and more he will not 
 require of them : that all 
 finne, allarefinners, euen 
 theprecifeft- thebeft doe 
 amiffe fometimcr and ther- 
 fore thev need* not make 
 fuch a doe to preucnt fin- 
 ning : that when they fin, 
 they cry God mercy, and 
 hope therefore that he for- 
 giues them 5 that when 
 they finnc in their mirth, 
 they thinke no ill; that in 
 
158 
 
 Chrifti&nfeetethy 
 
 buying, felling, andinfol- 
 I lowing of fafhions,they do 
 -but as the World doth, as 
 I the times be, they muft do 
 asothersdoe, if they will 
 - Hue, and be efteerned of: 
 that they may feme God 
 at home, as well r*s at 
 Church , that occsfions 
 may make them ride on 
 the Sabbath, goe about 
 worldly bufines, and ferue 
 God too • that in labou- 
 ring, though exccflSuely, 
 fortoget,they mayfodo, 
 becaufc of their chargejfor 
 he that prouides not for 
 his family, is worfe then an 
 Infidell: that they may do 
 with their owne what they 
 pleafe : that they may 
 make the beft of it : that 
 thoughts arc free : that it is 
 beft euer to doe as mod 
 doer J 
 
Conjcknce, 
 
 doe j that the Religion of 
 theprefent State is to be fo 
 profefled ; that to bee pre- 
 cife,as fome be, is but a ve- 
 ry foolery ; that there is 
 time to repent at laft 
 gafpe. Thefe,andfuchlike 
 conceits of the minde, 
 makes Confcience fecure, 
 and the heart vaine •, the 
 effects whereof are licenfi- 
 oufneflfe, neglect of all reli- 
 gious duties,andlibertie to 
 Hue euen as they lift. 
 
 Section 3. 
 Of the Remedies, 
 
 1*0 cure this fecure Con- 
 fcience 3 is to remoueall 
 
 Ithefe falfe conceits out of 
 the minde 5 to hold the 
 way 
 
 i59 
 
I6o 
 
 Cbrijtianfeetothy 
 
 way of life to beftrait and 
 narrowband found offew ; 
 to know the ftrid: precepts 
 in the Gofpell, and that of 
 denying a mans felfe^ and 
 that of working out our 
 faluation with feare and 
 trembling : to confider 
 how far many hauegone, 
 and may goe,and yet neuer 
 come in heauen. To learne 
 the true and diftin& pro- 
 perties of fuch as bee god- 
 ly,fetdbwne in holy writ. 
 Tolooketo thelifeofour 
 Lord Iefus , whofe fteps 
 wee are to follow. To re- 
 member the fufFerings of 
 the Saints* To take good 
 notice of Gods difpleafure 
 againft fin 5 euen the Ieaft,as 
 idle words, ^ddams eating 
 of an Apple, Lots wife 
 looking fracke 3 the Man ga- 
 thering 
 
thering of (ticks on the 
 Sabbath, Pzzah touching 
 theArke 3 thcBethfliemites 
 but looking into ir 3 and yet 
 how the wrath of God 
 came forth againft them. 
 To meditate that death is 
 certaine, it may be fudden^ 
 that there is a Iudgement 
 Day, where account muft 
 be made of euery thing.By 
 thefe truths propounded 
 to Confcienccfrom iudge- 
 ment well informedjCon- 
 fcience will worke, and 
 (hake men off from their 
 feeurity. 
 
 < L 
 
 Cha 
 
 p. 
 
i6z 
 
 Chrifiidnfeetothj 
 
 C H AP.28t 
 
 Of the hkt-mrme Con- 
 fcienee. 
 
 THe luke-warme Con- 
 fcience is that euiil 
 Confciencc, which is not 
 tied to any Religion parti- 
 cularly. 
 
 This is the Gonfcience 
 of Adiaphorifts,Time-fcr- 
 tiers, men that bee indiffe- 
 rent for their Religion, 
 this or that. 
 
 That which makes this, 
 isfirft:, their knowledge of 
 many and differing Religi- 
 ons in the World: Iewifh, 
 Turkiflvnd Chriftian. Se- 
 condly 3 their obferuing of 
 the varieties of Se<5ts, and 
 differing opinions in, and 
 vnder 
 
Confiknce. 
 
 vndcr one and the fame re- 
 ligion. Thirdly ,their per- 
 fwafion that yet in fuch 
 difagreements, euery one 
 liuing after his Faith, may 
 befaued. Fourthly, their 
 want of iudgement to dif 
 cerne true Religion from 
 euery falfe religion in their 
 true differences. Fifthly 
 and laftly ,from all thefe an 
 euill Conclufion, which is 
 this, that it is no matter 
 which they be of, fothey 
 be of one Religion. 
 
 Thus the Vnderftanding 
 deceiued, it makes, as it 
 were,the Conference free, 
 vntieth it from the bond 
 of any one particular Reli- 
 gion, whereupon followes 
 this lukc-warmeneffe , li- 
 bertinifme, and indifferen- 
 cy to any Religion. 
 
 The 
 
1^4 
 
 Eph.4.5- 
 
 i.Cor. it. 
 
 19. 
 
 See a little 
 soofc \nt\- 
 tuledjjood 
 
 Cbriftian 
 loolieti thy 
 Creed, 
 
 Chriflianfeetothy 
 
 The Remedy for this is, 
 firft,to know that there is ' 
 but one Religion, whereof 
 God is the Author, and 
 that all other are of the Di- 
 uell, and tend vnto death. 
 Secondly, that there muft 
 be opinions^ yea herefics, 
 thai fbch as bee approued 
 may bee made manifeft. 
 Thirdly,to haue iudgment 
 to finde out the true Rcli- 
 gion 5 atid to be able to dif- 
 ference it from all falfe re* 
 ligions,or rather fuperftiti* 
 ous and Satanicall inucnti- 
 ons. Fourthly, to ftriue to 
 feele the power of this 
 true Religion j that fo 
 Confcience may be bound 
 to hold vs to the vnfeig- 
 ned performance of the 
 fame. 
 
 C hap. 
 
Conscience. 
 
 Chap, 29. 
 Of the Urge Conscience. 
 
 THcre is an euill large 
 Confcience, a fpatiotff 
 and wide Confcience, like 
 the way to Hell. 
 
 This is the Confcience 
 of fuch as can fwallow 
 downe finnes great and 
 many ; that can admit of 
 cart-loades thereof, with- 
 out any rub or let to this 
 Confcience. This is the 
 confcience of fome world- 
 lings, fome of all forts of 
 profeflions* vfurers, extor- 
 tioners and fuch like. 
 
 Thecaufe of thisfpaci- 
 ous,andfo large a Confci- 
 ence, is the vnderftanding 
 highly efteeming of profit 
 
 and) 
 
\66 
 
 Chrijlianfectothy 
 
 I— ■! II ' m. 4 ■ » - ■ m 
 
 and preferment 5 and in re- 
 fpc# hereof vnder-value- 
 ing, and vnder-prizing of 
 Religion,of iuftice, and of 
 vpright dealing. 
 
 Whence followes finfull 
 *|>ra&ifes to gaine, and to 
 come to aduanccment, gi- 
 uingwaytoany finnethat 
 may hale in profit, make a 
 man rich, and exalt his e- 
 ftate in the World. No 
 finne ftickes in the way as 
 finne,but onely for the in- 
 famy thereof, if openly 
 knowne, or the danger of 
 the Law, by which may 
 enfue puntfbment : other- 
 wife,through largeneflfe of 
 Confcience, all isfifli that 
 comes to net, allislawfuil 
 prey and booty, that may 
 finely and cunningly bee 
 come by. 
 
 The 
 
Cinfcienct. ■ \$j 
 
 The nmedit toboundc 
 this wide confcience is by 
 tying it ftri&ly to the Rule 
 of righteoufncffe, and by 
 vnderftanding iufticc , 
 iudgment,equity,and eue- 
 ry good path for our right 
 dealing. 
 
 Chap. 30. 
 OftbiCbemill Cenfcience. 
 
 THereis a Cheueril ill 
 Confidence, which is 
 like Kids leather, which 
 may bee made wide or 
 ftrait. 
 
 This is the Confcience 
 of him that can,as occafion 
 femes his turne,make large 
 or ftraitcn his confcience, 
 playing faft or loofefor his 
 owne 
 
r<*8 
 
 i.Samif. 
 & 14-34. 
 & 22,17. 
 18. 
 
 i.Chro. 
 I3-3- 
 
 Cbriftianjee to thy 
 
 owne aduantage : for. hee 
 chufeth 5 and picks out par- 
 ticular duties to obferue^as 
 beft pleafcth his humour, 
 negle&ing the reft. 
 
 This was the Confcl- 
 ence of Saul in his warfare 
 againft K^imalek y who 
 could fpare the beft 3 and 
 deftroy what was vile and 
 naught : hee made confei- 
 ence of the peoples eating 
 of bloody but it was no- 
 thing to hate DauidyW per- 
 fecute him,and to murth^r 
 the Lords Pricfts, and to 
 negled; the Arkeof God. 
 This was loabs confeience, 
 he could abhorre Dauids 
 command to .numbej^the 
 people 5 yet 5 to kill treache- 
 rously ^jibner and Amafa, 
 it was no fcruple. Uhu 
 could deftroy theidoMer- 
 
 uic£ 
 
Confctence. 
 
 uicc to Bad\ but hold vp 
 the golden Calues in Dan 
 and Bethel. The Scribes 
 and Pharifcs had their con- 
 fciences ftraite to put lud*$ 
 wages into the Treafurie, 
 andtogoe into the lodge- 
 ment Hall : but it was 
 wide enough to giue mo- \ 
 ney to betray Chrift, and j 
 to caufe Pilate to put him 
 to death caufelefly. Iewes 
 would not haue (Thrifts 
 body, and the two with 
 him, to hang all night on 
 the Crofle, bccaufe of the 
 Sabbath following • bur it 
 troubled them not to con- 
 fentto his death. Such a 
 confcience they had in 
 whipping the Apoftle, gl- 
 uing one ft ripe lefTc then 
 forty . but not what caufc 
 they had to whip him at 
 I . all. 
 
 169 
 
 Mat. 27. £. 
 
 Ioh.18.2s. 
 
 Ioh.19.51. 
 
 2. Cor. 1 f. 
 
170 ] Chriftianfettotby 
 
 I all. Scribes and Pharifics 
 I could tithe Mint, Com- 
 | mm and Annife 5 but yet 
 ! let pafle the weighty mat- 
 ! ters of the Law, This is 
 I a Papifts confeience , that 
 will eatc no flefh on Fri- 
 day,but can feeke by Gun- 
 ; powder to blow vp the 
 > Parliament. 
 
 The Cdufe of fuch a Che- 
 ucrill Confeience is, Firft, 
 • that a man makes the Rule 
 of Confeience fubieft to 
 | his owne will, by falfe in- 
 j terpretations , by fubtill 
 ! diftindionsjthereby vveak- 
 | ning the power of the 
 Rule,thatit hath not force 
 vpon Confeience. Second- 
 ly,the fecret and hypocrj- 
 ticall referuations in his 
 minde and heart in obey- 
 ing the Rule, to which hee 
 neuer 
 
Confciettce. 
 
 m ■■■!■■ • • m 
 
 neuer wholly can, nor will 
 | fubmit himfelfe. Thirdly, 
 adcccitfull and vcryfalfe 
 imagination of minde, that 
 the Rale is alterable, and 
 -may bee enlarged, as may 
 beft feme their turne , as 
 Cardinall Cuftnus once de- 
 liuered in a letter to the* 
 Bohemians, 
 
 The Remedy is, to hold the 
 Rule euer to bee one and 
 the fame, impartially con- 1 
 ftant,vnalterable, without 
 varying, as God himfelfe : ! 
 alfotobeperfwaded, that 
 we are to be wholly led by 
 ir,andnotit to be framed 
 toourownelufts* 
 
 I 2 C H A P. 
 
i7i 
 
 Cbrtftianfietothy 
 
 Cha p. 31. 
 Of the benumbed Confchnce* 
 
 THe benumbed confei- 
 ence is that which hath 
 loft it mouingjas dead for a 
 time , as a member benum- 
 bed. 
 
 This is the confciencc 
 of fuch as haue loft the fee- 
 ling thereof by fomefoule 
 ofFence 5 ly ing therein with- 
 out repentance. This may 
 happen fometime to the 
 godly,to lofefhs Brethren, 
 toa-D^/Wforawhile. 
 
 The caufes hereof may 
 bee exprefted by a fimili- 
 tude taken from a member 
 benumbed. Firft, A mem- 
 ber becomes fo, yea, the 
 whole body after vio- 
 lent 
 
Cenfcicnct. 
 
 lent heate and exercifc 
 by fuddenly attra&ed cold. 
 So a man very forward 
 in Religion and religi- 
 ous excrcifes 5 growing 
 cold, by fuddenly leauing 
 them, litiing where the 
 word is norland company- 
 ing with others of no Reli- 
 gion, or with contemners 
 of it. Secondly,By a dead 
 Palfeyj SoConfcienceby 
 fome deadly finne. Third- 
 ly 3 by tying it hard fo as the 
 bloud D wherem the life is 5 
 canhauenopaffage, till it 
 be loofed $ So Confcience 
 is benumbed ^ when the 
 mindistyed to the world 
 fo,as it cannot bee free to 
 meditate vpon Go ds word: 
 for the freedom c of the 
 minde for holy meditation 
 is as the life and bloud to 
 I 3 the 
 
 *73 
 
174 
 
 Chrijtianfce to thy 
 
 the Confcience. Fourth- 
 ly, by fome violent blow : 
 So Confcience by fome vi- 
 olent fuggeftion of Satan, 
 which for the prefent may 
 make a man fenflcfTe of his 
 finning- Fifthly, by being 
 put out of loynt ; So Con- 
 fcience, which is put, as I 
 may fay,outofioynt,whcn 
 memorie hath loft and for- 
 gotten what ic fhould keep; 
 to carry it from the mind 
 to the Confcience, touch- 
 ing things paft,either of fin 
 committed, or of duty o- 
 mittcd. In this cafe, if me- 
 mory failc,the vnderftan- 
 ding and Confcience are 
 put out of ioynu Sixthly, 
 a member becomes dea- 
 di/h by lying ftill,but croo- 
 kedly, vpon fome hard 
 thing,and weight vpon it, 
 
 as 
 
Cwfctence. i 175 
 
 1 1 11 1 
 
 as the Arme will be,in bea- 
 ring vp the head, and the 
 elbow vpon fome hard 
 bord,or other thing. So 
 Conscience is benumbed, 
 when the vnderftanding is 
 crookedly bent to crooked 
 paths,the heart hardened, 
 and feme heauie corrupti- 
 on prefTwg itdowne, 
 
 Tbeejfcttis, that^during 
 this time that the-Confci- 
 ence lyeth as dead, the 
 partie is without remorfe 
 for finne; he cannot out of 
 gcnerall reproofes fee his 
 fall, without a liucly and 
 cleare application, as ap- 
 peares in Dauid, when 2fy- 
 /£♦*/? fpake to him paraboli- 
 cally. 
 
 The Remedie is, to hauc 
 the word applyed, as a Na- 
 than did it to i>Mid^ and to J 
 I 4 bee i 
 
\j6 
 
 Chrjflian fee to thy 
 
 bee content to bee rubbed 
 vpon by wholfome re- 
 profes,priuat admonitions, 
 and mutuall exhortations, 
 that the heart be not harde- 
 ned by the deceitfulnefle 
 offinne. 
 
 Ch Ap.32. 
 Of the cauterized Confcience. 
 
 THe -Iaft and word de- 
 gree of an ill Confci- 
 ence D isthe feared and cau- 
 terized Confcience 5 of 
 which . Saint PjuI makes 
 rnention.i.Tim.4.2.a Con- 
 fcience feared with an hot 
 iron : fo as it is of acrufty 
 fenflefnefTe.forcut it 5 prick 
 it, yet it bleeds not. 
 
 This is the Confcience 
 
 of Hcreticks deeply dyed 
 
 with 
 
Ctmfcictice. 
 
 with hypocrific, led away 
 with the fpirit of crrour, 
 being feduccd, and redu- 
 cing others, teaching in 
 ftead of the truth the Do- 
 drineofDiuels, i.Tim.4. 
 i 3 2.Such as>call euill good, 
 and good euill, which put 
 light for darkeneffe, and 
 darkenefTe for light, lea- 
 ding captiue the fimple,lo- 
 den with finne: fuch are 
 the Priefts and Icfuites,the 
 Romanelocuftsj the croa- 
 king froggs comming 
 from the bottomleflc pit 3 
 out of the mouth of the 
 Beaft, the Dragon, and 
 the falfe propher 3 that is, 
 vponthe Popes command 
 by the Diuels fuggefti- 
 on, and as ftrcngthened 
 with the authoritie of 
 the dominion and iurif 
 I 5 di&ion 
 
 177 
 
 ifai.j.to. 
 
 16. 
 
i 7 8 
 
 Rom. 2.2, 
 
 Cbriftianfeettthy 
 
 di&ion vfurped by that An- 
 tichrift. This is alfo the 
 I Confcience of fuch as be 
 ! paft feeling in finne by cu- 
 I flome 3 and hardncffe of* 
 heart, which cannot re- 
 pent, 
 
 Thu damned Conjcienct 
 happeneth to fome,by obfti- 
 jiately re (lifting the cleare 
 truth for aduantagejake:by 
 continuallcuftome of fin- 
 ning, efpecially after they 
 haue felt the fmart for fin. 
 For to fuch it happeneth, 
 as to one tender handed, 
 who beginning to worke 
 with ahardinftrument will 
 haue his hand bliftered,but 
 aftcr^by continuall vfe, it 
 will become hard and 
 brawny. A man making 
 Confcience of finne, and 
 feeling the fting thereof, if 
 euer 
 
Confcicncc. 
 
 cucr he fall to a cuftornc of 
 
 | finne , his heart growes 
 
 ; hard, and his Confcicncc 
 
 } brawny and without fenfe, 
 
 J fo as he cannot repent and 
 
 turne^no more then the E- 
 
 thiopian can wa(h white 
 
 his skin,or the Leopard be 
 
 freed from his fpots. 
 
 Tberemedic to cure this 
 
 is onely the extraordinarie 
 
 worke of God who can 
 
 make that poffibky which 
 
 with man is altogether im- 
 
 pofifible: elfe of thefe forts, 
 
 I may fay 5 as they write vp- 
 
 on the dore of the houfe in- 
 
 | fc&cd with the Plague 3 on- 
 
 j \y this. Lord fyaue mercie 
 
 | vpon them : afid fo leaue 
 
 ! them incurable,faue oriely 
 
 j by him that can doe all 
 
 things what he willinhea- 
 
 uen,and in earth. 
 
 And 
 
Chrijltanfeetotby 
 
 And thus much hither- 
 to for the euill ftill and qui- 
 et Confcicnce with the di- 
 uerfe differences : now fol- 
 lowes the ftirring Confci* 
 ence 5 and differences there- 
 of. 
 
 Chap. 33^ 
 
 Of the flirting ill ConflUnct 
 ingencrall. 
 
 'He ftirring ill Confid- 
 ence is the Confciencc 
 bufie in accufing, a*)d is vn- 
 quiet 5 painefulJ^ and trou- 
 blefome, 
 
 Se£i- 
 
Conscience. 
 
 Se&ioni. 
 
 Inwbpmitis. 
 
 "fHiswasthe Confcience 
 o^^Admi and Eue pre- 
 fently vpon their fall; This 
 is the Confcience of the 
 Heathen, and of euery vn- 
 regenerate man, all com- 
 ming out of the loyncs of 
 ^idAm y not borne anew.; 
 whcnfoeuer they fin, and 
 do mind the Rule, it binds 
 Confcience to accufe. 
 
 181 
 
 Rom .».! J. 
 
 Section 2. 
 Oj 'the atup thereof, 
 
 fHis accufation of Con- 
 fcience arifeth,Firft, of 
 the 
 
182 
 
 
 Chriftianfcctothy 
 
 the guiitinefTe of finne 5 
 knowne and obferued by , 
 the Vnderftanding to the 
 informing of Conference, < 
 as wee may learne out of 
 Ioh.8.$>. A3. 2 .3 y.Second- 
 ly from the dominion of 
 the law and power thereof 
 ouerall vnregenerate, bin- 
 ding the Confcicncc, as I 
 haue faid,to accufc. Third* 
 ly,vpon continuance in (in, 
 and not truly repenting 
 for the fame: So long will 
 Confcience accufe, and 
 cannot acquit, becaufe a 
 pardon hath not been fued 
 
Conference. 
 
 i8 3 
 
 Se&ionj. 
 
 Of the effects. 
 
 ["He accufing Confcicnce 
 hath diuerfe eflfe&s j 
 Firft, It will make man 
 blufl^and be aftamed.Gen. 
 3 .and Rom. £.21. Second-; 
 ly,not to endure to heare I 
 one fpeake of fuch finnes | 
 whereof he is guilty, Ioh. 
 8.p. Thirdly 3 Itwill work j 
 feare vpon the apprehenfi- 
 on of onely appearance of 
 danger ,as lojepbs brethren 
 did.Gen;45.i8. and 45.3. 
 Fourthly, It makes men 
 fufpicious of the loue ofo- 
 thers whom they know 
 they haue iuftly offended, 
 and who they know haue 
 power to reuengc them- 
 felues, 
 
i«4 
 
 ChriflUnfee to thy 
 
 felucs Gen.45.3. Laftlyit 
 works feare of death, and 
 maketh the vnprepared to 
 fay, as the Ifraelits,and to 
 cry out, we dy, we all pe- 
 1 rifh.Num.17.12. 
 
 Se<5iion 4. 
 Of the Remedies. 
 
 TfO ftay this accufation 
 r/ ofConfcience,andtobe 
 freed fro the paine of it 3 is, 
 Firft 3 To remoue the guilt 
 offinne,and to bceclenfed 
 ther-from,and this is attai- 
 ned by the bloud of Iefus 
 Chrift, who clenfeth vs 
 from all finne 3 i .Ioh. 1 .7-by 
 the Fathers forgiuing, this 
 alfo clenfeth vs from all 
 iniquity. i.Ioh.i.p.andby 
 
 the 
 
Confiience. 
 
 the holy Ghoft fandlifying 
 vs. Tit. 3. 5. who workes 
 faith in vs, & perfwades vs 
 of pardon. Secondly, By 
 getting from vnder the ri- 
 gorotis dominion of the 
 Law^and malediction ther- 
 of, and that by Chnft. 
 Rom.7.4«Gal4. Thirdly, 
 by repentance, confefling 
 finne, and forfaking the 
 fame, for fo fhallmanre- 
 ceiue mercie from God, 
 and remiflion of fins, Prou. 
 28.13. by Chrift. Aa.3. 
 2rf.and5.31. AndfoCon- 
 fcience will be appeafed, 
 and made comfortable and 
 truly quiet in Chrift. Thus 
 much for the ftirnng and 
 vnquietConfcience in ge- 
 nerall: now follow the 
 differences. 
 
 Chap. 
 
i8£ 
 
 Cbrifiianfeetotbj 
 
 
 C K AP. 34. 
 
 Of the erroneous Confcicnce 5 
 
 T^He ftirring Confcicnce 
 » erroneous 3 is that 
 which workctii, and doth 
 it office, but yet erroneou- 
 fly. 
 
 
 Sedfcion 1 . 
 Of the difference betmcne the 
 blind Confcicnce, and cr- 
 rour in Confcience and an 
 erroneous Confcience. 
 
 fJEre it is notamifleto 
 *-*fhewthe difference of 
 a blind and erroneous con- 
 ference: the blind feeth nor 
 the Rulc,this doth,though 
 badly: that workes with- ! 
 out theRu!e,this by Rule, j 
 
 but 
 
Confute* ce. 
 
 but amiflfe. Alfo here note 
 a difference betweene er- 
 rour in Confcience , and 
 the Confcience errone- 
 ous. Anerrour may be in 
 the Confcience of a Peter 
 cuen an Apoftle^ as in his 
 uidging things common 
 andvnclean?, which God 
 hadcleanfed, A&.io. and 
 in not being aflurcd of the 
 vocation ofcheGentiles^as 
 alfo were fomc other be- 
 lecucrs A&.n.a and this 
 is about fomc oneorother 
 particular matter : But the 
 erroneous Confcience is 
 that which is moft what 
 mifled in matters of a mans 
 religion and his deuotion. 
 
 Sedi- 
 
 187 
 
Cbriftianfeetotby 
 
 Se<flion 2. 
 
 In xvhdt the erroneous Consci- 
 ence doth amijfe. 
 
 THeaft of this errone- 
 ous Confcience ftands 
 in two things. 
 
 1. In txcufwg where it 
 ought to accufe, as it did 
 Vz&th in touching the Ark, 
 and in Saul offering facri- 
 fice^andin Vzziab attemp- 
 ting tohurneincenferfuch 
 a Confcience had Rachel^ 
 Gen. 30.*. and Leab^ Gen. 
 30.18. which made them 
 reioyce,as if God appro- 
 ued thcm 3 in that which 
 was euill: this wa$ Saint 
 Pauls Confcience before 
 conuerfion 5 A<5h26. 9. and 
 the Confcience of Chrifts 
 enemies. 
 
Conscience* 
 
 l8<? 
 
 cncmies,Ioh. 1 6.1. and of 
 the Papifts now, whofe 
 Confcience allowes them 
 to equiuocate in an oath,co 
 negled reading of Scrip- 
 ture, except theyhaueli- 
 cenfe,to hate our profeffi- 
 on,to take carnall liberty 
 on the Lords day, and to 
 feeke the death of fuch as 
 withftand them in their 
 profeflion. 
 
 2. In accufmg when it 
 fhould excufc, when we 
 do but what is lawfull to 
 be done. It murmured a- 
 gainfl: Peter when God bad 
 himarifeand eate ; and fo 
 when he was to goevnto 
 the Gentiles 3 till God gaue 
 him a fpeciali warrant : 
 Thus it deales with Papifts 
 in keeping them from our 
 Church,from pious confci- 
 ence 
 
 14.28. 
 
i?o 
 
 Ifai- 
 
 12. 
 
 7. xi. 
 
 Cbriftianfeetotby 
 
 ence and meanes of fairing 
 knowledge. Thus ^dlhaz 
 Confcience feemed to 
 trouble him, as fearing to 
 tempt God 3 when he was 
 required to aske a figne, 
 and yet would not. 
 
 Se&ion 3. 
 Whofe confcience this is. 1 
 
 THis is the Confcience 
 of all that be ignorant 
 of the right rule of religi- 
 on and obedicnce.thecon- 
 fcience of the weake in vn- 
 derftanding to iudge and 
 difcerne of truth in their 
 feruice and deuotion to 
 God : of young Nouices 
 ouer forward, before they 
 know what is Iawfull and 
 vnlaw- 
 
Conjcknce. 
 
 vnlawfulloffome zealous 
 withoutknowiedge 5 as the 
 Iewes^and now Brownifts, 
 and Anabaptifts, and fiery 
 Papifts, of all headftrong 
 Fa&ionifts, and prefump- 
 tuous Spirits 5 of all Vfu- 
 rerp, which hold their 
 courfe lawfull. 
 
 Se&ion 4. 
 Of the caufes bcre$f. 
 
 FIrft, the ignorance of 
 the true rule;fo as a man 
 doth what feemes good in 
 his ownc eyes, as Tome If- 
 ralites did : Hereupon it is 5 
 that men take euill for 
 good 5 goodforcuiU, light 
 for darkeneffe, darkeneffe 
 for light, vice for vertue 3 
 
 and 
 
 191 
 
 Rom.iO.1. 
 
 Dcut.u.3. 
 
192 
 
 6. 7 . 
 
 Mat.J.Sc* 
 
 Chrifiianfec to thy 
 
 and vertue for vice : for ig. 
 norance of fcripture makes 
 people to erre. 
 
 2. Theabufeofthctrue 
 Rule,wbich is by falfe in- 
 terpreting of it, as Scribes 
 and Pharifies did : by flick- 
 ing to the letter without 
 the fenfe and true meaning, 
 as Papifts doe,in taking li- 
 terally thefe words, this is 
 my bod) , and as Vfurersdo 
 the place of Matth. 25.27. 
 by mSalledging the Scrip- 
 ture,as Satan did, Mat.4. 
 and as doe all Hereticks, 
 and Schifmacicks : by ma- 
 king falfe conclusions 
 from found premifes. 
 
 3. The haning ofafalfe 
 I Rule for dire<5tion,asbare 
 
 opinions of the Iearned,ex- 
 
 amples oi the old, of the 
 
 wife m the VVorld,of great 
 
 men. 
 
Ccnfcknce, 
 
 men, and rich men, cu- 
 ftome, multitude, mens 
 owne conceits, fantalies, 
 and opinions from corrup- 
 ted reafon. Thefe all are 
 crooked Rules, and make 
 confcicnce anomalous, and 
 the man to doe amifle. 
 
 Section 5. 
 The effects of it. 
 
 'J' He Confcience fb er- 
 ring breeds in men he- 
 refie,fchifme, fuperftition, 
 wilworfhip,and idolatrie : 
 It heartens fbme to be ob- 
 ftinateineuill,ye3j in per- 
 fecting the Godlie, in the 
 zealeofa falfe Religion. 
 
 193 
 
 K 
 
 Seai- 
 
 Ioh.16.1. 
 
i£4 1 Cbrijlianfet to thy 
 
 Seftion 6. 
 Tberemedie. 
 
 'PHeredifying of this er- 
 roneous Confcience is 
 this>to know the true Rule 
 and the true fenfe of it ; to 
 hold onely to it 3 and right- 
 ly to vf e and apply it. 
 
 Se<5Uon 7. 
 Of certain quejlions. 
 
 Flrft Queft. Whether a 
 man doth well to be led by 
 his erroneous Confcience $ 
 
 o^/^No,Firft,becaufe 
 
 j the confcience is deceiued 
 
 j by the errour of vnderftan- 
 
 ding^which is in it felfea 
 
 (inn?3 
 
Conjcttficc. 
 
 a (innCjif it know not what 
 it ought to know, thcrfore 
 a man is not ito follow the 
 crrour of Confciencc. Sc- 
 condly 5 becaufe that which 
 Confcience'exeufeth may 
 be a flat fin; or that which 
 it acc.ufeth a man in may 
 bee a duty commanded by 
 God: If fo, then confer- 
 ence cannot difpenfc with 
 man in finning^norabfolue 
 him from an impofed duty • 
 for GoH is greater then his 
 Conference: who binds it 
 to direct man, in exciifing 
 and accufing>rightly . 
 
 2 . Queft . Whcthtr a man 
 may doe contrarit to bis confei- 
 tnct when it trretb ? 
 Anf.'To anfwer to this,wc 
 mufi confider about what 
 the confciencc crreth, 
 whether in things (imply 
 K 2 com- 
 
196 
 
 &hri fi$ftimh] 
 
 commanded,or forbidden, 
 or about things indifferent. 
 
 i. If about things of the 
 firft nature, man is to re- 
 gard Gods authority ouer 
 him and his Conscience 
 too • his couenant in bap- 
 tifme, and his bond there 
 tying him abfolutely to 
 the lawes of his Soueraign, 
 the God of Heauen. And 
 therefore is he to preffe his 
 Confcience with the eui- 
 dence k o£ the commande- 
 ment^to yeeld obedience 
 thereunto, and to force it 
 by the cleare authority of 
 it to do as God comman- 
 deth or forbiddeth* 
 
 2. If about things indif- 
 ferent^ man may not doe 
 againft his Confcience; 
 Rom. 14. 22. 23, Happy is 
 hce(faith the Apoftle) that 
 con- 
 
Ctnfciencc. 
 
 condemnerh not himfelfc 
 (towit,jnandby ; his.ovvne 
 Confcicnce) in that thing 
 which hee alloweth, (to 
 \vit 5 in doing it) for he that 
 doubteth .(that is, he that 
 puts a difference and difcer- 
 neth betwcene one thing 
 and an other, and yet can- 
 not refoluehimfelfe there- 
 in,) finneth if; he do it. Now 
 Why hee may not preffe 
 Confcienceand do againft 
 it herein, is, for that God 
 hath left the matter free, 
 and- hath- -not enterpofed 
 his authority of command 
 orforbiddihg 5 between the 
 matter grid a mans confci- 
 ence,to bind it this w^y or 
 that way 5 but leaueth it to 
 the guidance of the iRuks 
 of things indiffcrentjwhtr- 
 of the Qhurch hath autho- 
 K 3 rity 
 
ipS 
 
 Cbrijlianfie to thy 
 
 rity to iudge>and fo to in* 
 reipofe her power bc- 
 twecne Conference and 
 fuch matters, according to 
 thofe rules; with which a 
 priuat mans Confciencc 
 muft reft fatisfied • and if it 
 be not,hemuft labour ear 
 neftly for refolntion and 
 perfWafion : in the meane 
 fpace the Church is to 
 beare with his weakenefTe. 
 Thus much forthe errone- 
 ous Confcience. 
 
 
 
 — _ 
 
 Chap.35. 
 
 Of the fnperftithus Confci* 
 
 tncc. 
 
 d 
 
 THe next difference of 
 the ftirring ill Confci- 
 ence is the fupcrftitious 
 
Confcience. 
 
 Confcicnce. This is the 
 Confcience exercifcd a- 
 bout vaine imaginations, 
 fupcrftitious worfhip, and 
 falfe feares. 
 
 Se^ion i . 
 /;; whom it is. 
 
 "[^His is the Confcience 
 of I uch as be awed by 
 Spirits and Diuels, by 
 fignes in the Heauens, as 
 the heathen bejofall idola- 
 ters, ioolifh ceremonious 
 will-woifhipperSj as were 
 the Athenians, and now 
 Papifts : Of all fuch as wor- 
 ship God in much feruile 
 feareand not willingly, as 
 many fottifli people yet a- 
 mongvsdoe: Of all wit- 
 - K 4 ches, 
 
200 
 
 Chrifiian fee te thy 
 
 ■ 
 
 ches, Wizzards Aftrolo- 
 gers, Charmers, obferuers 
 of times, good and bad 
 daies, fortune-cafters, and 
 all that rable of rake-hels : 
 Laftlyit is the confciencc 
 of all timorous natures,gi- 
 uentoobferue that which 
 they call luck and chance. 
 
 
 Se&ion2* 
 
 Offuch things as about which 
 this Conscience is exerci- 
 
 fid. 
 
 HPHis fuperftitious Con- 
 * fcience is exercifeda- 
 bout two things,about will 
 worfhip, and opinions of 
 fome workes of Cods pro- 
 uidence, Firft, about wilf 
 worfliip^a feruice intended 
 
 to 
 
Cfnfiimcc. 
 
 201 
 
 to God, but taken: vp^/ra 
 mans owne head* m hu- 
 mane indention, Mar.7.4. 
 | by humane authoritie im- 
 pofcd a Coi.i .2 2 .and pnely 
 by cufto^ne confirmed^afKi 
 therefore a vaine worfhip, 
 Mat.i5.p.forthis fuperfti- 
 tious Confcienee herein 
 puts religion where none 
 is,in places, iameates, in 
 .habits^intimeSjinexternall I Luk - n & 
 purifyingsandwaflitngs,as | ***£* 
 Scribes and Pharifees did, 
 -andPapiftsnowdo. 
 
 • 
 
 Sc&ion 3, 
 T he caufts hereof. 
 
 THis fuperftitious Con- 
 fcience commeth by 
 the iudgment deceiued 
 \ K 5 through 
 
202 Chrifiianfee to thy 
 
 _ ___ — . 
 
 'through Satans fuggefti- 
 f ons,and beguilings of men 
 cV.2a8.foas the Confci- 
 i ence b^commeth bound 
 necdlefiy : and that by 
 thcfemeanes.Firftj By phi- 
 lofophicall vaine deceits 
 according to - iht ■ rudi- 
 ments of the worlcf, and 
 -nbtafter Ghrift.for world- 
 iyx wifedome cannpt in- 
 ft r tid vs 'in the f kii ng 
 knowledge of God.r. Cor. 
 r.2i. Secondly, by hu- 
 mane traditions , made e- 
 j quail with or preferred be* 
 ! fore Gods commande- 
 I ments,as they were by the 
 I Scribes and Pharifics Mat* 
 { 15. 2. 6. the following 
 ' whereof is called by Saint 
 Peter avaine conuerfation, 
 which Chrift by his bloud 
 cametodcliuervs from 5 i. 
 Pet. 
 
I Conscience. 
 
 Pet.1.18. Thudly,By the 
 precepts and commande- 
 mentsof men, Mat.15.9. 
 Col.2.20. 2 2.Fourthly,By 
 cuftome 3 which becomes as 
 a law to the ruder fort to 
 bind their Confcienccs. 
 Fifthly,By the fhevv of wif 
 dome,and fhidow of great 
 humilitie in fuch a volun- 
 tary worfhip,Col. 2 . 18.2 3. 
 Sixthly, By examples of 
 Forefathers and Elders, 
 whkhftrikea great ftroak 
 in many, as formerly it 
 hath done with fuch fuper- 
 ftitioushipocrits,as Chrifl: 
 calls them, Mar. 7.3.4. 5. 
 6. 
 
 203 
 
 SecfH- 
 
Cbriflianfeeuthj 
 
 Se&ion 4. 
 
 Ofthcremedie. 
 
 TO remoue this fuperfti- 
 tion from Conference, 
 and to acquit it from fuch 
 flauifh feare and bondage, 
 is to fettle iudgement in 
 fiue things. Fir(t,weerauft 
 know, that the do&rines 
 and commandements of 
 men binde not confidence 
 ofthemfelues • but as they 
 be grounded on Gods 
 Word. Secondly , elfe 
 the Scripture condemneth 
 them: Matth* 1 5. Mark.7. 
 Col. 2. 20.21. 22. 1. Pet. 
 1.1 8. as vaine worfhip and 
 vaine conuerfation. Third- 
 ly T That we muft know our 
 Chriftian liberties purcha- 
 
 fed 
 
Cwfomct. 
 
 fed by Chriftsblood,from 
 thcfe yoakes of bondage, 
 i. Pet. 1. 1 8. and that wee 
 muft (land faft in this liber- 
 tie,Gal.5.i, Fourthly, we 
 are to be refolued in this 
 point that all will worfhip, 
 though neuer fo wifely 
 contriued by man, and 
 though it carry neuer fo 
 faire a fhew, is condemned 
 of God, as the forenamed 
 fcriptures doe /hew. Laft- 
 ly,we muft be well \ affured 
 that where God giueth no 
 law himfelfe, there is no 
 tranfgreflion, Rom. 4.15. 
 and 5.13 .and fo no bond to 
 tye Confcience. \ 
 
 Sedi- 
 
2 q6 Chrijlian fetto thy 
 
 Se&ion5. 
 
 of the fecend thing about 
 which thsfuperftitiotts Con- 
 fcitnctistxercffcd. 
 
 i 
 
 THe other thing. about j 
 which the Confcience | 
 ofthe fuperftitious is trou- j 
 bled 5 ts about fome works j 
 of Gods prouidence,which i 
 men,thoughfalfly,takc to j 
 be Gods forwarnings, and 
 forbiddings.dnd as fignes 
 and rokens fro him of fome 
 good or of fome ill to be- 
 fall thein 3 asa hare to croffe 
 in a mornin"g,to ftumblc in 
 going outjalt falling, bur- 
 ning of the right or left 
 check or care, finding of 
 filuer^gold^or oldiron 3 fud- 
 den bleeding at the nofc\> 
 
 and 
 
and-twiny fitch oblcruati- 
 ons of fupeFftitious peo- 
 ple. 
 
 i 
 
 i — _ — — . ; 
 
 , Sediop 6. 
 
 Ojtbccanfcs hereof. 
 
 HpHe caufes of this feare 
 * in this {uperftitious 
 ^fitriencejand the awing 
 ofit in refpf # of this pro- 
 Uklence^are thefe. Firft ; a 
 ftrong conceit that there is 
 herein a will of God, fore- 
 warning pcople^whcrupon 
 the confidence becomes 
 bound^ahd the heart made 
 -fearefuli. Secondly, the 
 obferuing of the euent, 
 which hapneth according 
 to the conceited opinion, 
 to the more confirming 
 thcrof, and the further biaj 
 
 207 
 
-2 8 1 CbriftUnjectothy 
 
 ding of the fiipcrftitious to 
 credit the fame. 
 
 Section 7. 
 Of the remedy* 
 
 TO heale this, and to 
 free the .Confcience 
 from fuch a fuperfticious 
 bond, and the heart from 
 this idle feare, note thefe 
 things. 
 
 ,o|. ThatCodneither by 
 his word foreteisj nor by 
 his prouidence doth prog- 
 nosticate either good or ill 
 in the falling out of fuch 
 things. 
 
 2. Thatalbejt fuch things 
 
 happen according to mens 
 
 vaine imaginations , yet 
 
 no credit Is to beegiuen 
 
 'thereto 
 
Confcienct. 
 
 thereto 5 nor any confciencc 
 to be made thereof. Firft, 
 becaufe the opinion in 
 thefe things is Heathenifh, 
 and from pagans, which 
 Chriftians are therefore to 
 deteft 3 and not feare their 
 feare. Secondly, becaufe 
 Satan workes herein, and 
 feekes to weaken our faith 
 in God, Thirdly 5 becaufe 
 thefe fometime haue been 
 fonnd falfe , by religious 
 mens true obferuations ; 
 who contemne thefe 
 fooleries ; Fourthly , be- 
 caufe., if they prouc true 
 fometimejthats but to try 
 vs 3 whether we wil be wife, 
 or become vaine and fuper- 
 ftitious. Laftly, becaufe it 
 is well obferued, that the 
 more natural! men be 5 and 
 ignorant of the Gofpell, 
 
 the 
 
 2 op 
 
 ICMCI. 
 
210 
 
 Cbriftianfcetotby 
 
 the more foolifhly fuper- 
 ftitious are they, the more 
 fearefull and vaine in fuch 
 obfcruations,and the more 
 inthraled in their minds to 
 fuch vanities. On the con- 
 trary,the more people in- 
 creafe in knowledge of the 
 Gofpclljfaith in Chrift.and 
 be renewed in the inward 
 man,the lefTethey regard, 
 yea, the more they con- 
 temne thefe things,and are 
 lefle troubled with them, 
 as held altogether idle and 
 vaine» And thus much for 
 the fuperftitious Confci- 
 ence. 
 
 Chap. 36. 
 Ofthefcrufuhus Conscience. 
 
 THis fcrupulous Con- 
 science is the ftirring 
 ilil 
 
C en frier, ct. 
 
 ill Confcience about vncer- 
 taintics,of which the iudg- 
 ment is vnrefo!ucd,and pa£ 
 fcth neither this way nor 
 that way. 
 
 __, n 
 
 Sc&ion I. 
 In whom. 
 
 'f'His is the Confcience 
 ofthe Ignorant, cfpeci- 
 ally in particulars : Of fuch 
 as be Qucftionifts, in and 
 about commonly things 
 ihdifferent, or difputable, 
 not neceflary to life and 
 faluation: of fuch as be like 
 Scribes and Pharifies drai- 
 ning at Gnats, and fal- 
 lowing Camels : Of fuch 
 as will be ouer righteous, 
 iuft ouermuchj (training 
 duties 
 
 2X1 
 
 Mat 
 
 Eccl 
 
 7.1*. 
 
ftM 
 
 Chrifiianfeetothy 
 
 duties beyond the rule, or 
 making fomethings,which 
 be indifferent, neceflary to 
 be either done or left vn- 
 done. Thefe are troublers 
 both ofthemfelues, and of 
 others too,very often. 
 
 Section a. 
 
 "PHe Conference of a god- 
 ly man may haue fome- 
 time a fcr uple in it,through 
 ignorance or errour in 
 fome particular 5 but his 
 Confcience,for a fcruple^is 
 not to be called a fcrupu- 
 lous Confcience; for that 
 wh^ch is fcrupulous, is 
 commonly, and for the 
 moftpartfo. 
 
 This 
 
Confcicnce. 
 
 li$ 
 
 This happencth, firft, 
 through the judgment ve- 
 ry vnfetled,vnrefoIued,am- 
 biguous, wauering this 
 way and that way, fufpici- 
 ous, hauing no certaine 
 ground to fettle upon but 
 oncly running upon conie- 
 dures, diTputing too and 
 fro, with and againft • fo 
 as Confcience is much 
 troubled. 
 
 2. This happeneth by 
 mifapplyinggenerall rules 
 about things indifferent,ac- 
 cording as they conceit, to 
 particular actions: as to 
 fuppofe, that they edifie 
 not,thatthcybe oflferifiue, 
 not decent, not to Gods 
 glory, deciding within 
 themfelues,fometirries po- 
 fitiuely, that which an o- 
 thcr makes difputable, by 
 confc- 
 
214 
 
 Cbrifttanfcetotby 
 
 conference with whom 
 their former conclufion is 
 (haken, and Co ftand vnre- 
 foluedintheiraucigement. j 
 
 3. This icruple happe- 
 nethjwhenathing indtffe- 
 rent is ncedlefly queftio- 
 ncdvpon^which the Apo- 
 ftle laboured to preucnt 
 among the Corinthians, 
 faying, askeno quejlionfir 
 CovfiiMcefake.i.Cor.TO.zj. 
 For in truth there is no- 
 thing that more brcedeth 
 fcruple, than idle queftlo- 
 ning of matters, which 
 might bee well parted o* 
 uer. 
 
 4.By ftrctching a tiling, 
 for want of knowledge 5 be- 
 yond the nature of a thing 
 indifferent,&fo taking it to 
 be worie than it is,th rough 
 fome flicw of euill in his 
 
 ap- 
 
Conjcuncc. 
 
 apprehenfion , as fome did 
 among the Corinthians, 
 i. Cor, 8,7. 
 
 5. By vncharitably ex- 
 pounding fuch things as be 
 eftablifhcd.and onely pro- 
 pofed as indifferent by au- 
 thoritie 5 beyond the intent 
 ofthc Church. 
 
 Laftly D by giuing way to 
 doubts, and to trouble 
 themfelues needlefly with 
 ynprofitable difpu tat ions 
 of things vndetcrmined. 
 Such peruerfe difputes the 
 Apoftlc liked not, i.Tim. 
 
 215 
 
 Se&i- 
 
21 6 
 
 Chriftianfeewthy 
 
 Se&ion 3. 
 OftbteffeBs, 
 
 F Rom this fcrupulofitie 
 arifeth inward trouble, 
 fcare,heart burning,vncha- 
 ritable cenfuring and iudg- 
 ing one an other, and out- 
 ward diuifion,feds,vnwar- 
 rantable courfes, oppofiti- 
 ons, forcible impofitions, 
 and much euil euery way, 
 for want of peaceablenefle 
 both on the one hand,as al- 
 foonthe other. 
 
 Se&i- 
 
Conference, \ 
 
 » ■■■■ *—»**■■■■' — ■*' * " • "—' *' * ■ *» 
 
 Sexton 4. 
 
 The Remedies. 
 
 'po take away this fcru* 
 pulofity,and to reforme 
 the fcrupulous Confci- 
 ence; Firfl^beftoredwith 
 principles and grounds of 
 truth for help to difcerne 
 betweene one thing and an 
 other. Secondly 5 tobeftu- 
 diedwellin cafes ofCon- 
 fcience 3 or to feeke help of 
 fuch as be. Thirdly, To 
 know the Rules of indiffe- 
 rence before named, and 
 withall to vnderftand how 
 to apply them aptly. 
 Fourthly, to auoid need- 
 lefTe qucftions about 
 things indifferent. Fifthly, 
 To hold this firme, that 
 L what 
 
 217 
 
 Chap. i3« 
 
2l8 
 
 Chriftianfettothy 
 
 what God neither com- 
 mands nor forbids, thats 
 indifferent - y and being no 
 law^there is no tranfgreffi- 
 on j fo the Confcience is 
 free. Sixthly, To know 
 that the Kingdome of God 
 ftandsnotin things indif- 
 ferent j Rom. 15. 17. 1 8. 
 neither in the doing 3 nor in 
 leauingof fuch things vn- 
 done : but in matters of an 
 \ higher nature. Seuenthly 
 and laftly 5 be ware of need- 
 lefTe fufpicions of euiil, of 
 nice diftin&ions, of weake 
 conclufions from found 
 premifes, and fo auoid 
 what may worke fcruple, 
 andinfnarc Confcience* 
 
 Chap. 
 
\ 
 
 Confcicnce. 
 
 Chap. 37. 
 
 Of the terrifying Confei- 
 ence. 
 
 THe Confcicnce terri- 
 fying^is the ill-ftirring 
 Confcience forcibly accu- 
 sing for the time with 
 muchfeare. 
 
 Se&ioni* 
 In whom. 
 
 "fHis was the Confcicnce 
 
 of Cain, o( Felix, which 
 
 made him tremble ; and 
 of Be/fhazzar* -making his 
 ioynts to Iqofe, and his 
 knees to knock together. 
 
 L2 
 
 Setti- 
 
220 
 
 \Cbrifiianfcetotbj 
 
 Section 2. 
 
 OftbeCdnfes. 
 
 fHis terrifying Confci- 
 cnce commeth by fome 
 hainous finnes committed,, 
 and wherof a man knowcs 
 himfelfe guilty, vpon the 
 preaching of iudgement 
 for fuch finnes,as wee may 
 fee in Felix, Adh 24. Se- 
 condly, by apprehending 
 fome extraordinary figne 
 of Gods wrath, as Bclfhaz. 
 zar did, Dan. 5. 6. Thirdly, 
 fome fearefull worke of 
 God fuddenly done,as fha- 
 king of the earth, which 
 made the Gaoler tremble, 
 A&.i£. Fourthly, the- be- 
 Kefe of the truth of Gods 
 threats, with an apprehend 
 
 (ton 
 
Cenfckncc. \ 221 
 
 fion of deferucd damn-ati- 
 on^will make Confcicnce 
 toworke vpoa Diuels, to 
 make them tremble. 
 
 Scdion 3. 
 Of the effefls. 
 
 fHis terrifying Conic i : 
 
 ence workes feare., a 
 
 \ jr. 11 r 1 •- • u, 
 
 Circaaimi iuunu is in 1115 
 
 carejob 1 5 . 2 1 .He kareth 
 
 ill newes, as Adonph and 
 
 his Guefts did, i.King.i. 
 
 49,50. Secondly, hcefea- 
 
 retli mans power com- 
 
 ming out againft him , 
 
 when his Confcience tells 
 
 him of his euilsdone. So 
 
 did Saul the hoft of the 
 
 PhiliftimSj after hee had 
 
 beene with the Witch, 
 
 L 3 i.Sam. 
 
222 
 
 Cbrijlianfee to thy 
 
 i. Sam. 28. Thirdly, hee 
 feareth death, to him as a 
 terrible Meflfenger, as Cam 
 did. Fourthly, hee feareth 
 thelaft Iudgement Day, as 
 Felix did, Hee will feare 
 fometime where no feare 
 is,Prou.2 8,i. for God gi~ 
 ueth the wicked and hypo- 
 crites a trembling heart, 
 Deut.28.65. It filleth him 
 with troubled thoughts,as 
 it did Beijhzzw, and 7\ero, 
 after he had caufed Agrip- 
 fina his Mother tobemur- 
 thered \ and K^ilexandtr to 
 bee tormented, when hee 
 had flainc his friend Clyttu. 
 It makes that hee cannot 
 endure Gods pretence, but 
 will flie from it,as did K^i - 
 dam and Eue^ nor to endure 
 a powcrfull Miniftery ; Fe- 
 lix could not fuffer Pauls 
 preach- 
 
Cmfcience. 
 
 223 
 
 Se&ion 4. 
 Of the remedies. 
 
 J*He meanes to cure this 
 tcrrour of Confcience 5 
 is, as Paul exhorted the 
 Gaoler, to beleeue in the 
 Lord Iefus, Ad* 16.3 1 . to 
 repent, as Peter exhorted 
 thofe in A<5ts, Chap.2.3§. 
 to pray for the fpirit of a- 
 doption, which puts away 
 feruile feare, the fpirit of 
 bondage , and witnefTeth 
 with our Spirit and Con- 
 fcience that wee are the 
 children of God 3 Rom. 8. 
 
 15- 
 
 L 4 Chap. 
 
224 
 
 Cbrijiian fcetetby 
 
 Chap. 38. 
 
 Of the defter ate Cenfii- 
 
 ence. 
 
 THis defperate Confci- 
 ence is the laft and 
 higheft degree of an ill ftir- 
 ring Conference. It differs 
 from the other,which may 
 be in one ordained to bee 
 faued,as in the Gaoler, A<5h 
 1 6. but this is the eflfeft of 
 the former in Abic<5ts>as in 
 K^ehitepbeh) and in ludas- 
 like perfons. 
 
 This is the raging Con- 
 ference 3 rcftlefle like the 
 Sea>or as a Deare (hot with 
 the arrow flicking in him ; 
 or as a Band- Dog awake- 
 nings and cuer barking 5 gi- 
 uing no quiet or eafe, day 
 nor night. 
 
 Sefti- 
 
Cenfeicnce* 
 
 Se&ion it 
 
 Of the Caufes. 
 
 fHis dcfperation arifcth, 
 Firft, vpon fome finnc 
 committed againft God or 
 man,contrary to the deare 
 light of his reafon: as Saul 
 did againft Dwid by his 
 owne confcflion , l.Sam. 
 24.1 6. 17.21. & 25.21. In 
 like manner did K^ichito- 
 phel, in taking part with 
 K^ihfalom againft p^wAx 
 and Iudas againft .thrift, 
 whom hee. acknowledged 
 to bee innocent, vpon the 
 torture of his Conscience, 
 Matth.27.2. Sepondly r it 
 commeth vpon the aggra- 
 vation of : finne,as tbinjking 
 it impardonable j that fo!r! 
 L 5 itj 
 
226 
 
 A£and 
 Mo mini* 
 
 Cbriftianfeetotby 
 
 it God hath forfaken him, 
 that there is no mercy for 
 him,thatheis damned- as 
 within themfelues the def- 
 peratedoe conclude, and 
 doe fbmctime vttcr as 
 much, as a SherifFes man 
 did,who mocked andabu- 
 fed one Umts Abbes a blef- 
 fed Martyr , and as I my 
 felfe knew an Atturney, 
 who cryed aloud, I am 
 damncdjl am damned, and 
 dyed miferably. 
 
 3. Satan hclpeth on 
 this, by fuggefting Gods 
 wrath, the externall fhame j 
 alfo among men : and that 
 there is no hope to recouer 
 out of fo great a miferie. 
 By thisand the former the 
 foule is in a deuouring 
 gulpB of defperation ready 
 to fwallow'bim vp. 
 
Conscience. 
 
 227 
 
 Sc&ion 2. 
 Oftbcefftfts. 
 
 M Oft lamentable is the 
 ftate of any one in 
 this Cafe, and vndcr the 
 power of this defperate 
 Conference- for firft 3 it 
 makes a man reftleffe and 
 vnquietjheisfull offcares, 
 his fpirit perplexed , and 
 grieuoufly tormented with 
 apprehenfion of Hell, 
 Death, and Damnation. 
 2. Fie can attainetonofpi- 
 titii3.ll comfort : for he 
 feeth Godagainfthim,the 
 Diuel! he conceits is ready 
 to take him to him^he can- 
 not beleeue any of t-h'e pro^ 
 mifes of life to belong at 
 all to him ; he hath no part 
 
 in 
 
228 
 
 Chriftianfcet$tby 
 
 inheauen, no hope to bee 
 with Chrift and his Saints; 
 but feareth defperately 
 Hell and damnation. No 
 outward thing can com- 
 fort him ; the bag full can- 
 not ioy & Judas ; a Kingly 
 ftatc cannot afford fblace 
 to a Saul j nor the deepe- 
 nefie of wit and wifedome 
 worke coiuolation in the 
 heart of an K^4ch'ttofheL 
 Thirdly, hereupotnisdef 
 perate Confcience makes 
 men weary of their hues, 
 andatlength caufeth them 
 to lay violent hands vpon 
 thcmfelues 3 efpeciafly whe 
 thtybein any worldly di- 
 ftretfc, as "Hero the Tyrant 
 did, and Pilat, as Hiftories 
 record^ and as Sau^Iudas, 
 and Acbitophtl did: So like- 
 wife one Clerke in King Ed- 
 ward 
 
Conscience. 
 
 ward the (ixth dayes } one 
 Pauier, Towne-Glcrke of 
 London 5 one Leuar, a huf- 
 bandman ; and one Henry 
 Smithy a Lawyer, Enemies 
 to the Gofpell, and perfe- 
 cutors,hanged themfelues, 
 being defperate pcrfons, 
 who through tcrrour of 
 Confciencc haftencd their 
 vntimely deaths. 
 
 
 
 Section 3. 
 I Of the Remedies. 
 
 
 J\0 cure this Confcicnce, 
 naturall gifts will not 
 doc it, no not an y^ichito- 
 phels wit and wifdome^not 
 worldly wealth , ludas bag 
 of money could not eafc 
 him; not Kingly nor Em- 
 periall 
 
230 
 
 Chrijlianfeetothy 
 
 peiiall dignitie could re- 
 lieue a Nero>m K^tUxandcr^ 
 not wine nor wanton wo-; 
 men,not mirth normufick, ! 
 notfeaftingamongPrinces | 
 could quiet the Confidence 
 of a Bdfi&zztr . much leflc 
 tanfeekingto a Witch re- 
 lieue the diftreffed and ter- 
 rifying defperate Confci- 
 cnce of a Saul i for no 
 worldly, naturall, much 
 leflc diuelifh meanes can 
 cure a fpirkuall malady: 
 but the true remedie is to 
 leame and beleeue the/c 
 things. 
 
 1. That God is infinite 
 in mercy, flow to anger, 
 and of great kindncfTe, 
 loel 2. 13. Secondly, that 
 he hathnopleafure in the 
 death of a finner, but ra- 
 ther that he fhould repent 
 
 and 
 
Confiicncc. 
 ■ ■ ■■ ■ ■■■■»■■■■ !■ ■■ * ■ ■ 
 
 andliue, Ezck. 18.23.22. 
 which he confirmethtovs 
 by an oath, Chap; 33.1 1. 
 Thirdly, that hee will par- 
 don cuery true penitent; 
 for fo hath hee promifed, 
 Ezck. 18,27.28. and this 
 muft they know, that not 
 finne, but the not repen- 
 ting of finne damneth man: 
 for if wee repent, andbe- 
 lieue, wee (hall bee faued. 
 Fourthly, that God in 
 Chrift Iefus is well plea- 
 fed, Matth. ${ 17. who is 
 our Aduocate with the 
 Father, who is our Propiti- 
 ation for our finne s, i.loh. 
 2.1.2. Fifthly, that hee is 
 become all in all for to pa- 
 cific Gods wrath, and to 
 procure his fauour forvs, 
 1 •Cor. 1.39. 2.Cor. 5.21. 
 Heb.?.i2.and 10.14.R0m. 
 
 8-H« 
 
 231 
 
232 i CbriftUnfee to thy 
 
 8.1. 33. 54. Sixthly, that 
 jhcinuiteth vs louingiy to 
 come to him, & promifeth 
 j refrefhment, Mat. 11.28. 
 I with thcfe adde a holy and 
 reucrent vfe of the Sacra- 
 ment, for the exercife and 
 ftrengthening of faith in 
 Chrift offered to them 
 therein,applyed and recei- 
 ued particularly, greatly 
 furthering to the comfort 
 ofConfcience, and to pre- 
 uent defpaire. 
 
 And thus much now at 
 length touching the euill 
 Confcience, ftill and ftir- 
 ring, with all the differen- 
 ces of them both: now fol- 
 loweth the good Confci- 
 ence. 
 
 Chap. 
 
Coftfcknce. 
 
 Chap* 3p. 
 
 Of the good Confiience ingtnt* 
 rail. 
 
 OF a good Confciencc 
 the Apoftle maketh 
 mention very often, in di- 
 uers places,as in A&. 2 3 . 1 . 
 and 24.1^. i.Tim.i«5.and 
 Heb.13.18. 
 
 A good Confcience is 
 that which performeth it 
 offices rightly for the com- 
 fort of man. The good- 
 nefleofitftands in feeing 
 aright, in acquainting a 
 man truly with himfelfe,in 
 well directing of him, in 
 witneflfing with, and [o 
 rightly excufing and acqui- 
 ring him. This is the con- 
 fcience, which Saint Paul 
 fpeaks 
 
234 
 
 Chrijtianfietothy 
 
 fpeaks of 3 without offence, 
 that is,which hathtio flop, 
 or impediment to hinder it 
 from excufing A6L24.1 6. 
 
 This Saint Paul knew he 
 had, in this heliued, and 
 this he endeuored to keep; 
 for hee defired to Hue ho- 
 neftly^Heb.ij.ig. 
 
 This was it that made 
 him reioyce>2.Cor.i.i2.to 
 be without feare, and to 
 fpeake boldly to the faces 
 of Gods Enemies, Ad. 23. 
 1. not to be daunted before 
 the mighty in a good 
 caufe, bo more then Paul 
 wa65A6l.24.ro. i<5.nor **- 
 ttr with other Apoftles 
 A6l.5-29.nor Luther when 
 he entred into Wormes, 
 not caring if all the tiles 
 there had been Diuels. 
 This good Confcience 
 bare 
 
 Jj 
 
mm hi———— m ■ ■ i ■ 'i ■ ■ 
 
 bare vp /*£ againft all his 
 friends ouer vncharirable 
 cenfure of hinyn fo great 
 affliction. This vpheld 
 DauU in all his di-ftreffes 5 
 and Sauls perfecuting of 
 him 5 and, (landers raifed vp- 
 on him by his Courtiers* 
 This made Saint /W to 
 pafle through honour and 
 dtfhonour, good report 
 and bad. 
 
 This good Confeience 
 may bee feidto bee three- 
 fold : the naturally morali, 
 m&rcgeneratt. 
 
 *35 
 
 2.C01A8. 
 
 Chap. 
 
236 
 
 CbrifiUnJcetothj 
 
 C h a p.40. 
 Of the natural! good Confci* 
 
 tnct. 
 
 BY the naturall good 
 Conference, I meane 
 that which was in man by 
 Creation,in ^yid&m before 
 the fall. 
 
 The excellency hereof 
 
 ftood in thefe things , Firft, 
 
 in bearing K^idam witneife 
 
 that he was good, holy,in- 
 
 nocent,righteous,and ther- 
 
 fore happy, and blcfled. 
 
 S:condly,in bearing fway 
 
 andruleinhim 3 fo as hee 
 
 was euery way obedient to 
 
 Gods will.Thirdly,in com- 
 
 iforting him in Gods pre- 
 
 j fence with ioy 5 withoutter- 
 
 ! rourordreadof diuinema- 
 
 ! ieftie. 
 
 1 Tnis 
 
Conference. \ 237 
 
 - ■ * 1 - 
 
 This was the goodneffe J 
 
 of his Confcicnce thcrt 3 
 while he abode in his inno- 
 cencie , harmeleffe and 
 without finne : And this 
 fliall be the goodneffe of it 
 whenweattaine to perfe- 
 dion in glory. 
 
 The caufes hereof were, 
 Firft.the perfection of o/- 
 dams knowledg>who knew 
 exa&Iy Gods will 5 and all 
 and euery duty on his part 
 to be performed, to God, 
 to man,and to himfelfe.Se- 
 condly, the perfection of 
 his memoric euer conftant- 
 iy and firmely retaining 
 thofe duties for obferuing 
 of them j Third!y,the per- 
 fect freedome of the will, 
 free from all peruerfenefTe 
 and rebellion; and inclined 
 to all goodneffe, readily o- 
 bey ing ' 
 
2j8 
 
 Cbriftianfeetotby 
 
 beying the rule of reafon 
 and dictate of Confcience, 
 Fourthly, The hearts vp- 
 rightneflfe, with all purity 
 and fincerity, Laftly, the 
 affections orderly fetled, 
 and free from fenfuality, 
 inconftancie,diforder 5 and j 
 exceffc. Vnruly paffions- 
 bare then no fway. 
 
 But now fincc the fall* 
 this naturall Confcience 
 hath loft it foueraigntie in j 
 thegrofle vulgars, as well \ 
 Chrifttan,as heathen, who 
 haue onely fbme common ! 
 principles but rudely appre- 1 
 hended, on which fome- 
 time their Confcience \ 
 workes; otherwHe, for the j 
 moft part, they are led but . 
 by fenfe,orexperience 3 or 
 examples^doing as they fee [ 
 others to doe : and are lit- j 
 
 tie 
 
Confcience. 
 
 tie better then brute beafts 3 
 through their fottifh igno- 
 rance,fauagc qualities, vn- 
 ruly paflions, and beaftly 
 fenfualitie , doing many 
 things againft comonrea- 
 fon,and the light of nature 
 itfelfe, if they would but 
 attend vnto it. For want 
 whereof they feele in a 
 manner no worke of Con- 
 fidence at all j fofarrchaue 
 innumerable Pagans, and a 
 numberlefle number of the 
 ruder fort, liuing among 
 Chriftians 3 and vnder that 
 name moft vnworthily,de- 
 generated from the good- 
 neffeofthe naturall Con- 
 fcience.which was irn^f- 
 dam. The lofle whereof is 
 to bee bewailed, we are to 
 labour for to repaire it,and 
 to defire the perfection 
 ^^^^ thereof} 
 
24° 
 
 Chriftianjeetothj 
 
 • 
 
 1 
 
 1 
 
 thereof in Heauen. 
 
 Chap. 41. 
 Of the morall good Confcienct. 
 
 TpHe morall good Con- 
 •* fcknce is that which 
 is exercifed in and about 
 matters onely of right and 
 wrong,and common ciuill 
 honeftie. This Confcience 
 is in two forts,of fome out 
 of the Church, and of 0- 
 thers within the Church. 
 
 Se&ioni. 
 Oftbofe out of the Church. 
 
 pHere are many out of 
 
 the Church.vvhich haue 
 
 had 
 
Conference. 
 
 had and yet haue this mo- 
 rail Confcicncc, Ancient 
 Heathen Philofophers 3 and 
 many now among the 
 Turks and Perfians, ando- 
 ther ciuilized Nations. 
 
 How farre thefe ma>f go 
 with this their morall con- j 
 fcience commendably, it 
 may appeare by thefe 
 things, Firftjby fome wri- 
 ting of morall vertues, e- 
 thicks and politicks, excel- 
 lent well. Secondly ,by ma- 
 ny golden fentcnccsdifpcr- 
 fed here and there in their 
 works. Thirdly, by vvhol- 
 fbme lawesena&ed^and e- 
 ftablifhed among them. 
 Fourthly , By praife wor- 
 thy examples left recor- 
 ded to all pofterities, 
 fome for iuftice, fome for 
 temperance and chaftitie, 
 M fome 
 
24* 
 
 ChriJlUnfeetotby 
 
 fomc for prudence, fome 
 for fortitude,and magnani- 
 mitie,and fo others for hu- 
 mility, patience, charity, 
 and the like, of which hi- 
 ftories are full. 
 
 Se&iom. 
 Of their helps hereto. 
 
 "J" His their morall Con- 
 ference is gotten, Firft, 
 by ciuii education, and by 
 being trained vp in good 
 manners. Secondly ,by hu- 
 maine kiences and good 
 literature,as ethicks, Oeco- 
 nomicks, and Politicks, 
 Thirdly, by the common 
 natural! notions of right 
 and wrong,which by edu- 
 cation and inftru&ion they 
 doe improue and make bet- 
 ter 
 _, _ 
 
Conscience. 
 
 ter vfe of then others can. | 
 Fourthly ,by fome acquain- ! 
 tance fometime with pra- 1 
 dicall principles of fuper- j 
 naturall truths, by getting j 
 fome light from Gods ] 
 booke, through acqifaiu- 1 
 tance with fome of the j 
 Church. Thus of thofe I 
 out of the Church. 
 
 Sc&ion 3. 
 Of thofe in the Church. 
 
 pHere are not a few, 
 which liue in the bofom 
 of the Church, and yet 
 haueiiQ more but a meere 
 ciuil rncrall Confciencc - 
 ruled according to thofe 
 common naturall princi- 
 ples, or fomewhat becrer 
 M 2 infor- 
 
 243 
 
2 4 4 
 
 Chrifiianfeetethy 
 
 informed by learning the 
 morall law of the tcnne 
 Commandements: beyond 
 the letter whereof they 
 hardly extend their pra- 
 cfiife : but when the fame is 
 fupported and countenan- 
 ced with cuftome 5 opinion 3 
 worldly wifedome, exam- 
 ple of others^ great or rich, 
 or reputed men of learning 
 and vnderftanding. 
 
 Se&ion 4. 
 Of the goodneffe of it. 
 
 YEt this morall Confci- 
 ence is good > firft 3 for 
 that it is grounded vpon 
 Gods Law, either written 
 in the heart of naturall 
 men, Rom. 2.14. 15. or 
 learned 
 
Ctnfciencc. 
 
 learned out of the Booke 
 of God. SecondIv,becaufe 
 this kind of Confcience 
 will excufe a man in fome 
 ad& of moralitic, which is 
 not difapproued of God,as 
 we may fee in K^dbimekchs 
 pleading for himfclf, Gen. 
 20. 6. and in the young 
 rich man auerring his obe- 
 dience to the Law, Matth. 
 ip.2 o. of whom it is faid^ 
 that Chrift loued hiiin. 
 Mark, 10.2 i.Thirdly 3 Saint 
 Pauls legall Confcience in 
 morall iuftice, and his obe- 
 dience to the Law 5 which 5 I 
 fuppofe 5 was comprehen- 
 ded within that^which hee 
 called a good Confcience 
 in A£h2 3.i.Fourthly 5 this 
 morall Confcience produ- 
 ceth much good for the 
 exercife of morall vermes 
 M 3 in 
 
246 
 
 i 
 
 i 
 • 
 
 ChrijlUnfeetothy 
 
 in mens liuing together in 
 focieties, to preferue iu- 
 itice 5 equitie, to doe good 
 workes, and to vphold a 
 } common peace among 
 them* 
 
 Scdionj. 
 
 Oftbewfufficiency of it to af- 
 fix t a man of life. 
 
 W\ EuerthelefTe,how(be- 
 l^uer a Moraiift: may 
 lift vp himfclfCj as the 
 young rich Man in the 
 GofpeJJ did, yet can it not 
 giue him affurance of eter- 
 nal! life; forfirftjtheLavv 
 cannot bind the Confci- 
 enceof a Chriftian to be- 
 ieeuc his faluation by the 
 Law, becaufc the Law is 
 weake 
 
Cwfcience. 
 
 weake in this through 
 mans faultineffe , and the 
 Gofpell tcacheth faluati- 
 on another way. Second- 
 ly, the Heathen, wee fee 5 
 haue this morall Confci- 
 ence,and many vnregene- 
 rate peifons in the church. 
 Thirdly, an excellent Mo- 
 ralift, in his ownc appre- 
 henfion,for the loue of the 
 World may leaue Chrift, 
 as the young man did,Mat. 
 1^.22. Fourthly, becaufe 
 a morall righteoufnes can- 
 not exceede the righteou£ 
 nefle of the Scribes and 
 Pharifies • but the righte- 
 oufnefle,by which we mufi: 
 befaued,muft exceed rhat 5 
 Matth.5.2o, 
 
 M 4 Sc<5li- 
 
 247 
 
2 48 t Chriftian fee to thy 
 
 Sedion 6. 
 
 Of the reafins why God hath 
 gtuen men juch a Consci- 
 ence. 
 
 y His morall Confcience 
 it hath pleafcd God to 
 worke in mens hearts, firft, 
 co manifeft the power of 
 his Law in fome^by which 
 this Confcience either ex- 
 cufeth oraccufeth,Rom*2. 
 i5.Secondiy^to make men, 
 which feeke not after God 
 aright to glorifie him, to 
 beinexcufable 3 Rojii.i.2o. 
 Thirdly 3 tobeconuidedin 
 themfelucs^when they wi! 
 be bold to fit downe, and 
 iudge others 3 Rom. 2.1. 
 Fourthly, to know Gods 
 Judgement due for finne, 
 Rom. 
 
C$n(citnce. \ 249 
 
 1 hi- -m-r «— * 1 ^1^11 ' 1 » 
 
 Rom.1.52. Fifthly ,to pre- 
 ferue focieties in Families 3 
 in Townes, Cities, and 1 
 Kingdomes : for without 
 this morall Confcience, 
 men would turne beads 
 one againft another.Sixth- 
 ly, to bee a meanes 5 inthe 
 preaching of the Law, to 
 make men to tremble, as 
 Felix did, and to mooueo- 
 ther-fome to fay with the 
 j Iewes and the Gaoler, 
 What fhallweedoetobee 
 faued? A(5t. 2.36.37. and 
 itf. 30. For without this 
 Confcience, men would 
 makenovfe, norhaue any 
 regard to the Law at all in- 
 wardly, butonely as out- 
 wardly they are forced 
 thereunto : as we may fee 
 in fuch among vs, vpon 
 whofe Confciences the 
 M 5 Law 
 
Chrifiianfeetothy 
 
 Scdion 7. 
 
 Who, they bee that haue onely 
 this morall Confidence. 
 
 NOvvto know ameere 
 Moralift , that hath 
 but this morall Confci- 
 ence,thus they may be diC- 
 ccrned: 
 
 1. They neucr deny 
 themfelues; this precept 
 of the Gofpell they yet ne- 
 uer learned : for they are 
 highly conceited of them- 
 felues, as was the young; 
 ManJJj/iat.i?.20. 
 
 2. They ftand much vp- 
 on their wel-doing , as all 
 Legalifts doe.j both vnto 
 
 men, 
 
Conpeme. 251 
 
 mcn 5 as the prodigall Sons 
 brother did, Luk.i 5. 2£. (b 
 JikewifevntoGod, as did 
 the proud Pharifie, Luk.18. 
 u. 12. 
 
 3. Their feruice in the 
 firft Table to God is per- 
 formed vpon a cuftomarie 
 forme: for they want here- 
 in ftnetrity not ftriuing a- 
 gainft their inbred corrup- 
 tion, in doing feruice to 
 God. They are without 
 hoi) zeakj they doe it not 
 in feruent loue 5 they are 
 luke-warme, or cold in 
 their Religion- they are | 
 not like Paul againft falfc 
 do<5irine 5 Gak3.i. norlike | 
 the Paftor at Ephefus a- 
 gainft falfe Teachers, Re- 
 uel. 2. 12. nor like CMefes 
 againft idolatry, Exod.3 2. 
 nor like *2{ehemUh agamft 
 pro- 
 
Christian fee to thy 
 
 prophanation of the Sab- 
 bath,N etui 3 • 1 7. and mar- 
 riage with Idolaters, Verf. 
 25. for thefe things the 
 Moralift fhewes neither 
 anger nor fbrrovv. 
 
 ,4* They will notfiiffer 
 for Religion, their confei- 
 ence cannot giuethem in- 
 couragement to endure 
 any triall for their profefli- 
 on,difgrace of the World, 
 lo/Te of friends or prefer- 
 ment, difcountenance of 
 great pcrfons, and fuch 
 like,thefe will make them 
 flinkeandftartafide. 
 
 5, All the duties which 
 they doe, 2re euer fuch as 
 tend to their owne credit, 
 profit, efteeme with men, 
 and outward wel£ire j and 
 are but common duties^ 
 fachas be praife- worthy in 
 
 and 
 
Conscience. 
 
 and among commonly re- 
 puted honeft D louing,peace- 
 able Neighbours, keeping 
 themfelues to the letter of 
 the Law : but for thefpiri- 
 tuall fenfc, the caufes, the 
 occafions, or degrees of 
 fuch prefcribed duties 
 their confcience meddles 
 not with. Striker duties 
 beyond their fife and fcant- 
 ling they mockear, they 
 call foolifh precifenefle , 
 anddamne the parties for 
 hollow hypocrites. With 
 Abraham they inftru&not 
 their houfhold, Gen, 18. 
 with Dauid they cart not 
 out the wicked from dwel- 
 ling with them, Pfal.xoi. 
 with lob they pray not dai- 
 ly for them ; they refolue 
 not with Iojhna ro ferue 
 God with all their houfe- 
 , \r hold, 
 
2*4 
 
 Chriftianfeetothy 
 
 hold, Iofh.24. much lcfle 
 attaine they the praife of a 
 pious Cornelius, AdL io. 
 
 1.2. 
 
 6. The euils which they 
 doe abandonee onely the 
 raoregroffer forts of euils, 
 fcandalous among men, 
 fuch as may bring them 
 vnder the danger of hu- 
 mane Lawes, bring vpon 
 them difgrace with the 
 World, outward fhame 
 and reproach, punifhment, 
 loffe or difpleafure with 
 their betters, and fuch like 
 inducements to preuent 
 their finning: but for fins 
 of another nature, pettie 
 oathes, vaine thoughts of 
 the heart^vnfauourie fpee- 
 ches, negled ofhoumold 
 duties , Sabbath-breaking, 
 and the lflte,the metre Mo- 
 rales f 
 
 I i . ■■ — 1 ii i ^M ' 1 
 

 Conscience. 
 
 ralifts confeience troubles 
 him not : So that, albeit h 
 be a good Confcicnce, in 
 that it is exercifed about 
 the pra&ife of fome ver- 
 tues^and about retraining 
 from fome vices, yct^t is 
 nottoberefted vpon, be- 
 caufe of the failings in fo 
 many things. 
 
 C k ap. 42. 
 
 Of the regenerate Covfci* 
 ence. 
 
 MAn through his fall 
 loft the excellency of 
 a good Confcience 5 which 
 in the regenerate man is in 
 part renewed. . 
 
2 $6 I ChriftUnfee to tby 
 
 Se<5tfon i. 
 What it is. 
 
 fHis regenerate Confci- 
 • ence 5 is the Confcicnce 
 reformed and informed by 
 the renewed mind in the 
 fauing knowledge of Gods 
 will vnto all fincere obedi- 
 ence to the law and to the 
 Gofpell. 
 
 u It is reformed, as be 
 all other faculties of the 
 foule 3 in a regenerate man : 
 for Confcienceby Cm was 
 defiled^Tit* 1.14. and ther- 
 fore is to be purged and 
 fan<5Hfied.Heb.5>.i4. 
 
 2. It is informed by the 
 
 mind renewed, which is a 
 
 better intelligencer then 
 
 the morall confeience hath: 
 
 fox 
 
Confcknct. 
 
 for the moralift hath not 
 his mind renewed, as the 
 regencrat man hath, who 
 knoweth what that good, 
 acccptable,dndpcrfc£l mil of 
 God is. 
 
 3. This Confcience is< 
 informed by the renewed 
 mind, in the failing know- 
 ledge of Gods will, accor- 
 ding to the law written a- 
 ne w in the mind and heart, 
 Heb.8.10, 
 
 4.This works fincere o- 
 bedience, fo that in fimpli- 
 city & godly fincerity the 
 regenerate haue their con- 
 uerfationin the World. 2. 
 Cor. 1. 12. 
 
 Laftly,this obedience is 
 performed both to the law 
 and Gofpell. For the rcge- 
 nerat mans Confcience is 
 bound as well by the Gof- 
 pell, 
 
 *57 
 
 Rom.: 2.2 
 
258 ChriJtUnfeetothy 
 
 pell,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 
 Cpnfcienceto workeobe- 
 'dience. 
 
 Section 2. 
 In whom it is. 
 
 fHis Conference regene 
 rate is in all 'the Elect of 
 God,called by the Gofpell 
 oHefus Chrift ; fuch as be 
 borne againe of water and 
 the Holy Ghoft, Ioh. 3. 5. 
 and are made new Crea- 
 tures in Chrift,3. Cor. 5.17. 
 hauing Gods image repai- 
 red in thenyn knowledge, 
 holinefie and righteouf- 
 neffe. 
 
Cenjeiehce. 
 
 neffc. Eph.4.24.Col.3*io. 
 whereby they do wholy & 
 entirely refigne vp them- 
 felues in obedience and hu- 
 mility to be guided by 
 jfucha Confcience without 
 reftri&ionorcuafion^in rc- 
 fpeft of pleafure, profit, or 
 preferment, thoronghbut 
 the whole courfe of their 
 liues. 
 
 Se&ionj. 
 Of the cm fa btrtof. 
 
 "J^His regenerat Confer- 
 ence is wrought by 
 Gods Spirit which renew- 
 ethvs,Tit.3.5. Theinftru- 
 mentallmeaues istheGof 
 pel^called the miniftration 
 of the fpirit 5 2.Cqr.3.8. be- 
 caufe 
 
26o 
 
 ChrifttAflfeetothj 
 
 caufe the fpirit is rcceiued 
 by it. Gal.3* 
 
 Se&ion 4. 
 Of the cxctlltncieofit. 
 
 "fHis Confcience Co rege- 
 nerate, Firft 5 hath ac- 
 quaintance with Gods fpi- 
 rit.Rom.9. 1.2. Secondly , 
 vpon this holy acquain- 
 tance they ioyne together 
 to beare the regenerat man 
 witne(Te 5 that hee is the 
 Child of God,Rom. 8. id. 
 that hee is defirous of o- 
 thers faluation 5 and gric- 
 ucd for their obftinacy and 
 blindneffe. Rom.p. 1. 2. 
 Thirdly,Farther vpon this 
 acquaintance the Regene- 
 rat man hath now a kind of 
 holy 
 
Conscience. 1 %6i 
 
 holy familiarity with God, | 
 yet Co as it is with all reue- 
 rence and humility : Hec 
 can now hearc Gods law 
 laid open without terrour : 
 He now can poure out his 
 foule before God 3 lay tfpea 
 all his finnes in the fight of 
 God with hope of remif- 
 fion^which before he durft 
 not, though neucr fo mo- 
 rally honeft. Fourthly, 
 This Confcience, through 
 fuch fpirituall acquain- 
 tance's alwaies accompani- 
 ed with fpirituall graces, 
 with vnfaigned faith, a 
 pure heart, Chriftian cha- 
 rity,i.Tim.i.5. withwil- 
 lingnefTe to Hue honeftly, 
 Heb.13.18.with fimplici- 
 ty and godly fincerity, 
 2.Cor.i.i2. 
 
 Sedi- 
 
Cbriflianfeetothy 
 
 Se&ionj. 
 Of the cffefis hereof 
 
 SO as the eflfe&s of it can- 
 not but bee admirable • 
 For, firft,it exa&s of vs at- 
 tendance to Gods feruice, 
 and herein it cannot en- 
 dure dead workes, from 
 which it is purged, Heb.p. 
 14. fo as it puts life in vs 5 
 and cannot endure to haue 
 vs heare, read, pray, fing, 
 nor preach,coldly, drowfi- 
 ly, deadly,nor to reft vpon 
 the vvorke wrought* Se- 
 condly^ requireth vniuer- 
 fall obedience, for matter 
 in all things, for time al- 
 waies. Hcb.i^. 1 8.A&.23. 
 1. Thirdly,it difcouercth 
 vnto our felues the moft fe- 
 
 cret 
 
Conscience. 
 
 cret and intricate clofet of 
 the hcartjwhatfoeuer is ill, 
 it purfueth it, till it worke 
 in the heart deteftation. 
 Fourthly, it lets not the 
 regenerat man flip without 
 a caueat,and remurmuratk 
 on -and if he fall 3 it lets him 
 not reft but pincheth and 
 nippeth him till hee take 
 knowledge of his finne,till 
 he fee it, forrowes for it, 
 and returneth. It cannot 
 endure to haue him finke 
 vnder finne j nor fleep fe- 
 curely till he hath fought 
 reconciliation with God. 
 Fifthly, If it find him to 
 grow flack in good duties, 
 it will euer be telling him 
 of ir 3 it lets him not wax re- 
 mifTeandcareleflc, but by 
 flinging inftigations pricks 
 him forward to his due o- 
 bedience. 
 
2^4 Chriftian feet* thy 
 
 ■■ ■■ — **> ■ ■ * ■ ■ ■ 
 
 bedience. And therefore 
 fhould we ftriue to get this 
 Confcience, and hauing it 5 
 to make much of it, as that 
 which will guide vs well, 
 worke vs peace^ and neuer 
 ■ "rieaue vs 3 but will be our 
 comfort in aduerfity, in 
 tcmptation,in death D and at 
 (Thrifts appearing. 
 
 Chap, 43. 
 
 Of the Go/pell binding the 
 Conjunct of the Regene- 
 rate* 
 
 THe regenerate mans 
 Confciencc is not one- 
 ly tyed by naturall Princi- 
 ples as all mens be, nor by 
 the Law of CAU[ts^ as mora- 
 lifts IB the Church be . but 
 
 alfo 
 
Cmfckhce, 
 
 alfo by the authority and 
 power of the Gofpell. 
 
 — : — -*. r 
 Sedioni. 
 
 a t* 
 
 Tfo/ jfo GtfpeU batb a bin-- 
 ding pen 
 
 
 ' 
 
 FIrft/ortbe Gofpell is a 
 LaW3i.Ghr.16.17.Pfal. 
 105.10.ahd called the Law 
 of faitbjRom .3 1 17. now it 
 is the nature of the Law to 
 bind according to the au- 
 thority of the Law-giuer 5 
 God himielfe^vhofe pow- 
 er is not leffe in the Law of 
 faith; and his will in the 
 Gofpell, then in that mo- 
 ral! law. Secondly, the 
 Gofpell i doth not onely 
 promife : butaHo comrrian- 
 deth and requirsth. obedi- 
 N ence 
 
*66 
 
 Ckriflian fee U thy 
 
 ence to it. It commands 
 faith, i.lQh.3.23. repen* 
 tance.Maa.15, Loue,Ioh. 
 13.34.and 18.12. Charitie, 
 and bowels of mercy ,kind- 
 nefTe, humility of mind, 
 ~meekne(Ie.Col.3. 1 2.to de- 
 ny our felues, Mar.8.34. to 
 mortifie the deeds of the 
 flefh,Col.3.5.to feeke the 
 Kingdome of God, and 
 the righteoufnefle [thereof, 
 Mar.6.33,?ohaueour con- 
 ucrfation in Heauen, Phil. 
 3> 2o. and to waite with 
 loue for the appearing of 
 the Lord Iefus, Luk.12.3 5. 
 $6. Mar.13.33. 34.2.Tim. 
 4. Thefe and many mde 
 precepts doththe Gofpell 
 command, which the mo- 
 ralift neuer thinks o£nor e- 
 uer can attaine vnto. 
 Thirdly, The Gofpell con- 
 dcm- 
 
Conscience. 
 
 demneth vnbeliefe, Ioh. 
 l6^i.Ioh.5.io.and other 
 finnes.Fourthly,it denoun- 
 ceth vengeance againft the 
 contempt of it y and more 
 feuere wrath, then againft 
 the tranfgreflburs of the- 
 Iaw.2.Th.i.8. Heb.10.2?. 
 Laftly men fhall be iudged 
 bytheGofpell.Rom. ti6.\ 
 Therfore it is of a binding 
 power. 
 
 For the renewed mind, 
 being acquainted with the 
 Gofpell, propounds Euan- 
 gelicall precepts to the 
 regenerate Confcicnce, 
 which it vfeth and apply- 
 eth to enforce the Regene- 
 rate man to a true and fin- 
 cere obedience, according 
 to the Gofpell. . 
 
 N 2 
 
 Sedi- 
 
268 
 
 Chrifiianfeetothy 
 
 Se&ion 2. 
 
 Whomitbindctb. 
 
 pHeGofpell hath notfo 
 # large an extent as the 
 Law, which is in nature, 
 and fo binds all mankind, 
 but the Gofpcll bindeth 
 fuch as do receiue it j for 
 the receiuing argueth two 
 things, firft the enlighte- 
 ning of the vnderftanding 
 to conceiue the do<ftrine 
 of the Gofpeli, and then 
 faith to embrace it : which 
 two together bind confid- 
 ence to the obedience of 
 that which the Gofpell 
 commandcth :Thus it bin- 
 deth all profefTors of it 5 but 
 moft powerfully the rege- 
 nerate, to whom ir is moft 
 effe&u- 
 
Ctnfcienct. 
 
 effe&uallby the fpeciallo- 
 peration of Gods Spirit. 
 
 Sc&ion 3. 
 To what it bindcth vs. 
 
 [^He Gofpell docb bind 
 vnto the precepts which 
 it prefcribeth ; fuch are 
 thofe before mentioned to 
 beleeue,:o rcpent 3 to ioue 
 the brethren,to receiue the 
 holy Sacraments, with the 
 reft of the Commande- 
 ments of the Gofpell. It 
 bindeth alfo vnto the law, 
 to make it a rule of righre- 
 oufneflTe : for the GdIocIL 
 Firft,commendeth the law 
 vntovs,as fpirituall, holy, 
 iuft, righteous, and good. 
 Ronv7.12.14, i,Tim.i.8. 
 N 3 Second- 
 
270 
 
 Chrijlianfie to thy ■ 
 
 Secondly Jt repeateth the 
 Commandements with ap- 
 probation and for continu- 
 ing vfe.Rom. 1 3. 9. Third- 
 ly^ intcrpreieth the Com- 
 mandements and the im- 
 pofed duties therein more 
 largely 5 inarnore fpirituall 
 renfe 5 Matu5-and 6. 1 Joh. 
 3.15. Fourthly, it vrgeth 
 the duties commanded by 
 the law to be done, Eph. 5 . 
 and ^Col.3. and 4, Rom* 
 13. i.Tit.3.1. j.PeT.a.13. 
 and iuch vermes as it* pre- 
 fcribeth. PI11I4. 6. Eph. 4. 
 32.1. Tim.6.11. 18.2. Per. 
 1.5.6.7. Fifthly^thefeare 
 vrgedin Chriftsname, as 
 hiscommandementSjEph. 
 6.6. x.Th.4.i.2,3. and as 
 his whclfom words 5 i.Tim. 
 6.3. Sixthly ,the doing of 
 fuch duties are commen- 
 ded 
 
Cwfcience. 
 
 ded by Chrift himfelte, 
 Mat.5.19. BySaint/^aw, 
 cap. 2.8. and by Saint Paul, 
 i.Cor.7.1^. and by Saint 
 Peter 2. PeM.8.5>.Scucnth- 
 ly, the minifters of the 
 Gofpell are commanded to 
 teach fuch duties, 1 . Tim. 
 6. i.Tiuz. 13. and 3. 1. 8. 
 Laftlythefiunesforbiddeni 
 by the law arc condemned 
 in the Gofpell, and diflwa-. 
 dedfrom,i/Th,5.i5. Eph. 
 4.28.3 li Col.j.p.i.Cor. 
 7.8.14. i.Ioh.5.21. And 
 to auoid fuch (innes^the 
 Apoftle faith, was the com- 
 mandement of Cferift, 1. 
 Thef, 4. 2.6. and to teach 
 othcrwife is contrary to 
 whblfome do&rine, i.Ti- 
 moth.^.&uo.ii. Yea, 
 Chrift condemneth the 
 breach of the Law, Matth, 
 N 4 5-ig- 
 
2J2 
 
 ChriftUn fee to thy 
 
 5. 19. and in the Gofpell 
 WMfch is denounced againft 
 fuch as line in wicked 
 tranfgreffion againft the 
 Law, Ronj.2.8. Ninthly, 
 they erre therefore that 
 tcacb,that wee vndcr the 
 Gofpell are not tyed to the 
 Precepts of the Latv,to ob- 
 ferue them as a rule of life: 
 [for the Law is eftablifhed, 
 Rom. 3. 31. it reroaincth 
 perpetually, Matth. 5.18. 
 ;Chrift came & fulfill it, 
 not to deftrpy it ; ^nd con- 
 demncth fuch a^ teach the 
 breach of the leaftCom- 
 mandement, Matthew 17* 
 
 19. 
 
 Qoeft. Here it m*j bee 
 asked jnrth at manner dmh the 
 Gofpell bind the regenerate 
 Conscience to the Law. 
 
 K^infw. Itdothithotas 
 the 
 
Conscience. 
 
 the Law requireth 5 to wit 5 
 to obey it in the rigour 
 thereof, to bee thereby iu- 
 ftified, or elfe to remaine 
 accurfed i but it bindeth, 
 according to it owne na- 
 ture^ the word of grace, 
 that is, Euangelically • and 
 this is, firft, to take it now 
 as from the hand of Iefus 
 the Law-giucr to vs> who 
 hath written it,by the new 
 Couenant in our hearts by 
 his holy- Spirit. Secondly, 
 to obferue it onely as a rule 
 of life- we hauing already* 
 attained to the fightefcuH 
 ■ nefTe of the Law in full |jerH 
 1 fcdHon, through faith in! 
 Chrift* Thirdly J to >er~ 
 forme the v prescribed Bu- 
 ties thereof, by : v^tttic 
 from Chrifty in ohee fence 
 to'him, willingly, withodt j 
 \ N 5 any 
 
 2 73 
 
 Gal. 2. 20. 
 Pfal.40.8- 
 
274 
 
 Chrifiianfeetothy 
 
 
 any fcruile feare, in vp- 
 rightnefle of heart^hough 
 imperfe&ly performed & 
 done j to adorne the do- 
 dlrine of the Gofpell of 
 God our Sauiour Chrift in 
 all things* To this Euan- 
 gelicali obedience the 
 Gofpel bindeth vs,and not 
 otherwifetothe Law. 
 
 * 
 
 N j 
 
 Sedion 4. 
 
 From what things the regene- 
 rate maxs Conjcttncc y bj 
 this power of the Gofpell js 
 freedinrefpettoftheLaw. 
 
 X 7Pon the Gofpell thus 
 V jbincjing to the Law 
 £uangeiical!y y the Confci- 
 enceof the Regenerate is 
 free from the Cereiponiall 
 Law 5 
 
i Confckmc. 
 
 \ Law; becaufe it is bound 
 I by the Gofpell to make 
 himftand faft in the liber- 
 tie purchafed by Chrift, 
 Gal. 5. i. who hathabolifh- 
 ed the law of Commande. 
 ments of ordinances, Eph. 
 2.15. and blotted out the 
 hand-writing of ordinan- 
 ces againft vs, Col. a. 14. 
 16. 
 
 Hence is ir,that the con- 
 fidence of the Regenerate 
 troubles him not about 
 meates,holy dayes, nor of- 
 fering vp any legall /acri- 
 f7ces,Heb.io.ai 
 
 It is alio quit from the 
 morall Law, in refpeft of 
 the rigorous dominion of 
 it, mrefpeft ofiuftincati-- 
 on by perfonall fulfilling 
 ir>inrefpe#of the maledi- 
 ction, and the irritation 
 there- I 
 
 275 
 
 
2j6 
 
 Christian fee t$ thy 
 
 thereofofwhich 
 ftlefpc^kcth 3 Rom.7.8. , 
 
 Hence likcwife it is^fiirft, 
 that the Regenerate con* 
 Tcicnce cannot vrge vs to 
 the exad fulfilling of, rhc 
 Law 3 nor can condense vs 
 for that wee doe not per- 
 fedly in our felues fulfill 
 r. BecaufetheGofpcland 
 Law of faith binds the Re- 
 generate confcience ^ it 
 is regenerate) tathe con- 
 trary to wit, towitnefle 
 that we fulfill it in Chrift, 
 that therefore in hyn we? 
 cannot bee condemned,, 
 Rom. 8«i .4*32 33. for this: 
 but if it accufe, it aceufeth 
 for want of fincerity forae- 
 time,and for faijlings, but 
 cannot condempe vsfor 
 not perfedly fuliiliing the 
 Law. 
 
 2. Hence 
 
Zonfci 
 
 Cowcience. 
 
 *77 
 
 \ 2. Hence is/r^hatitvr-- 
 geth-jh'ot iqftihcation by 
 vvorkes, nor condcmncrh 
 vs for not ib feekingtobe ! 
 iuftified. .Bccauifc by the 
 
 : Gofpell ^Regenerate is 
 bound to call off righte- 
 dufneffe by the works of 
 the Law, G:\Lz.i6. and 5. 
 1.4. And to feeke by faith 
 tbbeiuftifiedCwhiqhisthe 
 
 - fightcoufnelTe tapgfi^t; by 
 the Gofpell)Ropi. 3.2 1.22. 
 without die workes of the 
 Law,Vcrfo 8. 
 
 ,3. Hence is it, that the 
 Regenerate Confciencc 
 doth not condemne the re- 
 generate man for the irri- 
 tation 3 by reafon of finne 
 taking occafion from the 
 commandement to worke 
 all manner of concupis- 
 cence, as it doth in others^ 
 Rom, 
 
 •& 
 
 
27% 
 
 CbriflUnfectotby 
 
 Rom. 7. 5. 8. Becaufe the 
 Confcience of the Rege- 
 nerate is bound to beare 
 him witnefle, and fo doth 
 witnefle , through the 
 worke of the Spirit by the 
 GofpeU, that after the in- 
 ner man hee delightethin 
 the Law of God, and hath 
 a will to doe it, Rom.7. 2 2. 
 Pfal.r.2. and4o.8.that he 
 would doc more good 
 then he can, that he hateth 
 theeuill heedotfr,Rom.7. 
 1 5. 1 8. 1 9. that he hath an 
 vnfeigned refolution to 
 keepe Gods Commande- 
 ments, Pial. 119. 57. 1 07. 
 and that in ftudying the 
 Law, by grace receiued 
 from the Gofpell, hee is 
 more delighted in itj and 
 more defirous to doe it. Of 
 aH thefe confcience bea- 
 reth 
 
Confiiencc. ! 
 
 rcth the Regenerate man 
 witncfTe, and therfore can- 
 not condemne him for 
 that irritation by the Law* 
 through inbred corruption 
 to grow worfe. 
 
 4, And laftly hence is 
 it,that it cannot, nor doth 
 not conclude the maledi- 
 ction and curfe of the Law 
 vpon the man regenerate j 
 becaufe now this his Con- 
 fcience is bound by the 
 Gofpell to witneQTe his 
 £ iith in Chrift, by whom 
 he is freed from that curfe, 
 Gal.3.13. that'hee is the 
 ChildofGod, Rom.8.15. 
 and that therefore belon- 
 geth to him the bleffing 
 with Abraham, Gal. 3.14. 
 and eternal! life by lefus 
 Chrift 5 Rom.6.2j. 
 
 Thus may we fee what 
 " v - a hap- 
 
 279 
 
 m* 
 
280 
 
 CbriJtUnJee to thy 
 
 a happy acquittance the re- 
 generate Gonfciencc hath 
 by the power of theGof- 
 fpcll from the Law. 
 
 jj i 
 
 Se&ion 5. 
 
 Why the Regenerate man is 
 yet fo much troubled about 
 tbcLaw 4 
 
 y His before being fo, and 
 theCor?fciencefo freed 
 by the authorise of the 
 Gpfpelljit may bee deman- 
 ded here y Why a Regene- 
 rate man in his Confcience 
 is more troubled about his 
 legall omiflions, and com- 
 mittingofeuillagainft the- 
 Law, then for hisomfifli- 
 ons & commiflionsagainft 
 the Gofpell, hee not being 
 now 
 
 r~?r 
 
Confckncc. 
 
 now vnder the Law , but 
 vnder grace,Rom.6.i4. 
 
 To this I anfwer, firft, 
 Becaufe the law is better 
 knowne then the Gofpellj 
 the one being naturall, the 
 other fpirituall. Secondly, 
 for that the one is more 
 preffed vpon Confcience, 
 and more often laid to 
 heart, then the othen 
 Thirdly, becaufe the re- 
 mainder of feruile feare 
 fooner apprehedeth wrath 
 by breach of the Law,then 
 filial feare the obferuance 
 ofdutie from Gods good- 
 nefle and mercie.Fourthly, 
 becaufe of fcandalls which 
 are fooner taken, when 
 they aregiuen 3 and more 
 marked of the worft,when 
 the regenerate doe fall in 
 trarifgrefling the law, then 
 omiflion 
 
282 
 
 Cbrijthnfcctothj 
 
 omiflfion of euangelical du- 
 ties or euils againft the gof- 
 pell comkted^whichivorld 
 lings, and naturalifts take 
 no notice of. Fifthly , be- 
 caufe of the more frequent 
 vfe of the tew for moral! 
 vertucs within/or oecono- 
 micall duties,and offices of 
 louetobe performed one 
 to an other, and in com- 
 merce with men daily a- 
 broad, wherein a regene- 
 rate man findeth his often 
 failings, by reafon hee 
 knowesthe law in a high 
 andfpirituallfenfej Sixth- 
 ly, becaufe Euangelicall 
 precepts, of knowing 
 Chrift,ofbelieuing in him, 
 of repenting for finne, of 
 Chriftianloue^do exprefle 
 themfelues in obferuing 
 the duties commanded in 
 
 the 
 
CdnfeUt.ce. 
 
 the law, of which the re- 
 generate failing, Confer- 
 ence will accufe him. Se- 
 uenthly, becaufe the law 
 more eafily bindeth and 
 worketh vpon the Confci- 
 ence naturally • when the 
 Gofpell 5 though it bind,yet 
 it doth it fupernatu rally, 
 and that not \yithout the 
 fpeciall worke of grace e- 
 uen in the regenerate man. 
 Eighthly,becaufethe regc- 
 ncrate 3 in their failings to 
 the law, confider them on- 
 ly, and that too often, as 
 finning agatnft the law, 
 without any apprehenfion 
 of any their default there- 
 in towards the Gofpell, 
 when in dccd y and truth, 
 their failing in obedience 
 to the Gofpell maketh 
 themtranfgrefTours of the 
 Law: 
 
284 
 
 Cbrijlianjeetothy 
 
 Law: for let a man hatie 
 the vertue of Chrift, haue 
 a liuely faith, Euangelicall 
 repentance and loue ; hee 
 will not eafily faile of his 
 duty commanded in the 
 tawrbutifhedoe, he will 
 quickly fee^by his finning 
 againft the law 5 thathe hath 
 been difobedient againft 
 the Gofpell. 
 
 SedHon 6. 
 
 Of the difference bttmene the 
 Conscience regenerate and 
 vtiregenerate. 
 
 SEing the regenerate 
 Confcience vnder the 
 Gofpell will yet accufe 
 and trouble a regenerate 
 man for tranfgreffion of the 
 
 taw.* 
 
 : ' 
 
 
Confcience. 
 
 ■ m "m i -« — m ■ i .! ■ ^> *■■■ ■ 
 
 Iaw,it may bee demanded 
 how the fame differs from 
 the Confcience vnregene- 
 rate i 
 
 I anfwer, they differ firfi: 
 in the binding power : the 
 vnregenerate onely by the 
 law,as a Naruralift, but not 
 by the Cofpellj for it hath 
 no power nor command o- 
 uer his confcience to work 
 in him obedience, by rea- 
 fon y Firft, of their ftrong 
 corruptions not abated.Se- 
 condly , for want of the 
 fpirit of illumination wfth 
 fandification. Thirdly, the 
 vneffe&uallneffe of the 
 Gofpell in them^and laftly, 
 becaufe they doe conceit 
 the Gofpell alaw of liber- 
 ty^notrequiring obedience 
 at all. But the Confcience 
 of the Regenerate is bound 
 both 
 
 *8 5 
 
2%6 
 
 Cbrifltanfeetttby 
 
 both by the law and Gofc 
 pell to obedience.Second- 
 ly they differ in excufing, 
 and witneffing for one/The 
 vnrcgenerat mans Confci- 
 ence^hough neucr fo mo- 
 rally honcft^cannotexcufe 
 him^nor witneffe his righ- 
 teoufnefle before God. 
 Rom.3. 19.23. Butthe re- 
 generate Confeience will, 
 by vertue of the Gofpell. 
 The vnregenerate Confei- 
 ence cannot witnefle for 
 the vnregenerate any one 
 ofthefe three things, that 
 he liueth in new obedience 
 toGodjbyChrift lining in 
 him 5 as the regenerate con- 
 feience will.Gal.2.ao.T hat 
 he hath the Spirit of adop- 
 tion^ the regenerate con- 
 feience doth with the aid, 
 of Gods fpirit. Rom.8.15. 
 And : 
 
Confcience. 
 
 m .1 ■ ■ ■ > — — — ■ ■—■ ■ i 
 
 And that, if he doe feare- 
 fallyfall,yethe loueth the 
 Lord ; as the regenerate 
 Confcience in Peter will 
 do, after true and heartie 
 repentance. Thirdly,they 
 differ in accufing. Thcvn- 
 regenerate Confcience in 
 accufing may driue the vn- 
 regenerat from the meanes 
 of faluation, as it did the 
 Pharifies,raakefome trem- 
 blers a Felix ^ but not re* 
 forme them, it fills them 
 withf legall forrow, as a la- 
 da* to repent,but not with 
 Euangelical. But now the 
 confcience of the regene- 
 rate accufing neuer driueth 
 them from the meanes/the 
 miniftery of the word, but 
 it worketh reformation, a 
 godly forrow in them as it 
 did in Dauid, and alfo in 
 Peter, 
 
 287 
 
 Ioh.21.1 J. 
 
 Ioh.8«f- 
 Ate 14. 
 
 2«Sam,x-2. 
 
288 
 
 Cbrifiianfie to tby 
 
 Peter^McLt. 27. and in the 
 prodigall fonne, Luk. 15. 
 And thus much for the re- 
 generate Confcience; now 
 follow the many differen- 
 ces thereof, as the tender 
 Confcience, the wounded 
 Confciencc,the quiet con- 
 fcience, the vpnght, the j 
 pure,the iuftifying,andcon 
 fident Confcience. 
 
 Chap. ,44. 
 
 Of the tender Confcience. 
 
 ■■ 
 
 THe tenderconfeience is 
 the paflible confcience 
 eafily touched with the 
 leaft(in,in thought, word, 
 and deed^as well inomifli- 
 on.ascommifliom 
 
 Se<ai- 
 
Cwfctence. 
 
 285? 
 
 Se&ion 1. 
 
 In whom it is. 
 
 HfHis is the Confciencc of 
 a Dauid, whofe heart 
 fmote him in cutting off 
 but the lappe of Sauls gar- 
 ment. This is the Confci- 
 ence of a foft hearted lofta^ 
 which will tremble and 
 melt at the word. This is 
 the Confcience of fuch as 
 be eafie to be intreated D en- 
 dued with wifcdomefrom 
 abouc, gentle and merci- 
 full 5 This is the Consci- 
 ence of all fuch as hauebin 
 wounded in fpirir, fuch as 
 haue felt the (mart for fin 3 
 anguifh of hearty and the 
 burthen of Gods difplea- 
 fure by former follies. 
 
 O Se&i- 
 
290 
 
 Cbrijlianfcetothy 
 
 Se<5tion 2. 
 Ofthecjfcfts hereof. 
 
 THis tender confeience, 
 Co rarely to bee found 
 in thefe our daies,hath An- 
 gular efFeds; Firftjit makes 
 a man humble in his owne 
 eyes j willing rather to 
 condemne himfelfe for e- 
 uery finne,thento excufe, 
 colour, or defend any fin. 
 Secondly, it makes a man 
 watchfull; for it hath a 
 quick fight and diligently 
 attendeth vnto the rule, 
 carefully thereby to guide 
 all his anions. It is like the 
 beafts in Rcu.4.full of eyes 
 before, to preuent finne, 
 behind,to recall ourfelues, 
 if any finne hath of infir- 
 mity 
 
Confcience. 
 
 mm . i ■ mm- — mm* ■■ ■ ' » * — - » 
 
 mity bccne committed, 
 i Thirdly, it makes a man 
 fearefull to offend , and 
 therefore moues him to a- 
 uoid the very appearance 
 ofeuill,andto flie the oc- 
 cafions of (inning, as lofeph 
 did,who would not be in 
 the roome with his Mi- 
 ftreffe. Fourthly, It makes 
 him vpon this feare to 
 walke precifely, not doing 
 any thing but vpon a dili- 
 gent inquifitio^ it will not 
 permit a man to fall vpon 
 a bufineflfe rafhly, at an hap 
 hazzard. This caufeth a 
 man to be nice in that, 
 which other make a ieft 
 of; This tenderneife made 
 Banitho refufe to eateof 
 the Kings meat, to pray 
 three times a day, when it 
 indangered his life. This 
 O 2 made 
 
 2pl 
 
 i.Thcf.?. 
 
 12. 
 
 Eph. MJ.: 
 2vlat.i.8. 
 
 Dan.x.tf, 
 
2^2 
 
 Chrtftianfeetothy 
 
 t.Macb.6. 
 
 i.Cor.S.ij 
 
 made Dauidjhdt he would 
 not drink of the water of 
 the wel of Bethlehem: this 
 made the fonsof lonadab to 
 dwel in Tents,and to drink 
 no wine: this made CMordc- 
 cai not to bow his knee to 
 Haman^ ^iabotb not to fell 
 to <^4hab his Garden, and 
 old Eletzer not to diflem- 
 blc the eating of a little 
 fwines flefh. Fifthly, this 
 will make a man carefull to 
 auoid offence in things que- 
 ftionable, whether good 
 or il l 3 if it be in a mans own 
 power to doe, or leaue vn- 
 done at his owne pleafure. 
 Sixthly, this will make 
 a Paul auoid offence in 
 things indifferent, not to 
 eat e flefh all his life, rather 
 then fcandalize another. 
 Seuenthly, it makes a man 
 peace- 
 
Conscience. 
 
 peaceable, cafily to be in- 
 treated, to heare whol- 
 {bme counfell,& repoofes, 
 and to be glad to bee pre- 
 uented in cuill, as Dauid 
 was, when xJfVfcfH met 
 him. Laftlyit makes him 
 Jiuc like a Z4chary and an 
 Elizabeth , and as Paul ex- 
 horteth, blamelcfly, and 
 harmelelly, among others. 
 
 1 
 
 Section 
 
 keeffc 
 
 <JM:Anes to get And 
 it. 
 
 THis rare and mod Cm- 
 gular bleflfing of God 
 may, through the Lords 
 grace and helpe,be gotten, 
 Firft, by daily encreafing 
 our knowledge in euery 
 
 293 
 
 Luk.i; 
 
 riiii, i-ij. 
 
*P4 
 
 Chrijlianfee to thy 
 
 particular duty diftin&ly : 
 Secondly, by continually 
 remernbringwhat wee arc 
 to doe. Thirdly, by exa- 
 mining euery day before 
 wcrakaour reft, wherein 
 we haue failcitin any duty, 
 not onely for fubftance, 
 butalfo for circumftance; 
 Fourthly, by not letting 
 flip any of our faults, nor 
 fleightly pafliog them by 
 till wee feele forrow of 
 heart for them, and till we 
 find in vs a holy refoiution 
 to amend the fame. 
 
 Thus fhall we come in 
 time vnto a tender confei- 
 ence-npw as thus we may 
 get ir,fo by the fame means 
 and pradtiic we may keepe 
 ir.Herethefe fourequefti- 
 onsmay fitly be propoun- 
 ded. 
 
 Setfi- 
 
Conscience. 
 
 Se&ion 4. 
 
 Ofthtfirjl quejlion. 
 
 WH ether 4 tender Con- 
 science may not feme- 
 time he oncrbufie with a man, 
 and m fomething fcr#pu/ot/Jly 
 trouble him { 
 
 <^An(w. Yes verily, and 
 that firft 3 through fcare of 
 finning vpon iealoufie and 
 fufpicion 5 not knowing 
 ChrifUaniibertiein things 
 indifferent. Rom,i4.i.Se- 
 condly,through doubtfull 
 difputations, & none able, 
 at the prefent^to determine 
 and decide the queftion: of 
 which difputes the Apo- 
 ftle in that fourteenth of 
 the Romanes forwarncth. 
 Thirdly,through falfc tea- 
 O 4 chers 3 
 
 195 
 
29 6 
 
 i. Cor. 
 
 10. 
 
 Christian fee to thy 
 
 chers 3 feeking to entangle, 
 | toinfnare,and beguile Am- 
 ple foules and tender 
 hearts. Thefe brought the 
 Galathians to the obfer- 
 uing of daies ; and moneths, 
 and tirnes,and yecres, Gal. 
 4,10. being tenderly affe- 
 cted at the fi rft to the truth 3 
 Ver£ 15. Thefe 3 it may 
 feeme, fought by vaine 
 Phylofophy and Traditi- 
 ons to trouble the Colof- 
 fians with fuperftition in 
 worfhipping Angels, in a 
 will-worfhip, with touch 
 not, taftenot, handle not, 
 after the commandements 
 of men, Col. 2, Fourthly, 
 through weakenefle of 
 Judgement to fee and dif- 
 cerne betwecne things 
 lawfull and vnlawfull,law- 
 full and conuenient: which 
 diffe- 
 
Cwfcicnce. 
 
 II J ■ ■ — ■ ^ « T I » 'III 
 
 differences not well obfer- 
 ued,the tender confeience 
 is troubled with fame fcru- 
 piiloufnefle. 
 
 Sedion5. 
 Ofthefecondqueftion. 
 
 WHat difference there 
 isbetwetne tender nes 
 j ofConfcicnce>andfcrupulefitie 
 J of Conscience. 
 
 K^nfo. Betweene thefe 
 two there .is great diffe- 
 rence in many things. 
 
 i. In the caafesj for ten- 
 dcrneffe is wrought by the 
 grace-of Gods Spirit, tho- 
 row the binding power of 
 Gods Word. Scrupulofi- 
 tiearifeth vponanouer-in- 
 quifitiueneffe of naturall 
 O 5 wit, 
 
2 <? 8 
 
 Chrifiianfeetothy 
 
 wit^inuenting; of vnnecef 
 fafy queftions 3 and bufily 
 putting troublefome cafes 
 to intangle confcience.The 
 tender Confcienccis from 
 a fettled mind vpon truths 
 foberlyrcceiued 5 and vpon 
 mature deliberation: Scru- 
 ulofitie is from ficklenefle 
 offpirit vpon various con- 
 ceptions of a mans owne 
 braine oucr-haftily appro- 
 :j:d z or vpon other mens 
 opinions rafhly beleeued 
 and fettled. 
 
 2. They differ in the 
 fubied matter about which 
 they are exercifed. A ten- 
 der Confcience > if it bee 
 troubled, it is about rtecef- 
 fary duties to God or Man, 
 orconcerningthemfelues. 
 Scrupulofitie is bufied a- 
 bout trifles ^ vnneceflfark 
 mat- 
 
Confcience. 
 
 matters, and more concer- 
 ning others then them- 
 ( felues. The tender Con- 
 j fcience,ifitbevnquier 5 itis 
 I by rcafon of fome fiire 
 probabilities conceiued in 
 thevnderftanding, and the 
 cafe very dilutable. Scru^ 
 pnlofitie is m<fticte& by 
 conie&ures, loofe imagi- 
 nations, bare opinions of 
 others, & in matters which 
 might eafily bee decide 
 The tender Confcience 
 keepes within the bounds 
 of a mans owne Calling, 
 and feeth that ali bee right 
 there, Scrupulofitie is ran- 
 ging abroad, makes^ bufie 
 body, and an Insertfiedlcr 
 without warrant-.; while 
 much is amide at home* 
 
 3. They differ in their 
 concomitants. Tender 
 neffe 
 
3°° 
 
 Chriftianfcetethy 
 
 nefle of Confcicnce is cuer 
 accompanied with humili- 
 tie, meekcnctfl%pcaceabie- 
 neffc, with finccritie, and 
 with charity towards their 
 oppofitcs. Scrupulofity is 
 high-minded 3 fierce, impa- 
 tient at oppofition , wan- 
 ting loueto Oppofites,and 
 is often tainted with hy po- 
 erific. 
 
 4. They differ in their 
 effe&sjfor the tender Con- 
 fcience makes a man to 
 louepeace^toauoide vainc 
 difpu tations 3 and cafting 
 forth vnneceflary doubts, 
 it hateth alfo fingularitie r 
 and cannot abide to be ccn- 
 forious. Scrupulofitie is 
 contentious, famous 5 it is 
 fed with difpu tes ; it de- 
 Iighteth in doubtfull cafes, 
 affe&eth Angularity , is 
 trou- 
 
Conjunct. 
 
 troublefome^and ouer-cen- 
 forious. 
 
 5-They differ in the end: 
 a tender confeience aimeth 
 at the plcafing of God, 
 Roni.i4.6,and quiet liuing 
 with others, as much as is 
 poffible,in holineffej being 
 euer loth to trouble o- 
 thers 5 or to be troublefbrne 
 to it felfe. Scrupulofitie 
 feekcth it owne fatisfa&i- 
 on 5 and applieth it felfe to 
 fide with others to make a 
 fe&ion. Thus thev differ. 
 
 Se&iontf. 
 Of the ibirdgueftion. 
 
 HOtv the tender Confeience 
 may he preferred againfi 
 fcrufulojitiei 
 
302 
 
 Chrijlianfeetotby 
 
 Anfw. To preuent this; 
 fcrupulofitie 3 firft, auoide | 
 the caufes of afcrupulousi 
 Confcience, of which be- j 
 fore in the 35. Chapter,' 
 and alfb in anfwer to the! 
 I firft of thefc queftions in 
 ! this Chapter, Se&. 4. Se- 
 Hcb.j.i4. i condIy 3 labour to haue the 
 vnderftandmg exercifed to 
 difcerne both good and 
 euilf, and to approue by 
 knowledge the things that 
 are different. Thirdly 5 
 cleaue clofe to refolded 
 cafes^and be not carried a- 
 vvay with euery winde of 
 d^drine.So fhalt thou pre- 
 uent this f crupulofirie* 
 
 Scfti- 
 
 phiVi.9. 
 
 10. 
 
 Eph. 4»i4. 
 
Confcience. 
 
 3°3 
 
 Se&ion 7. 
 Of the fourth queflitm. 
 
 BVt if a tender Confcknct 
 banc aferuple, how may it 
 be freed from it ? 
 
 Anfiv.i. Vfe the reme- 
 dies before prefcribed to 
 cute the ferupirfous Con- 
 ference^ Chap. 35. Se<5t 4. j 
 Secondly^ler not any fcru 
 pie fettle it felfe in the ten- 
 der Confcience, but goe 
 forthwith to: fome godly 
 and learned Diuine, that 
 can and will remoue it. 
 Thirdly, in ieeking refolu- 
 tion^obiecS freely, but fo as 
 there bee an honeftdefire 
 to recciue farisfa&ion of 
 Confciertce, Fourthly 5 mc- 
 ditate afterwards much, | 
 
 and 
 
3°4 
 
 „<r 
 
 ChriftUnfeetotb} 
 
 and more of the anfwers 
 giuen^then ftill how to in- 
 uent more obie&ions * and 
 beware of cauilling againft 
 the anfwers, but rather 
 preffe Confcience daily 
 with them, and vfe them as 
 weapons againft fuchfcru- 
 ples arifing, and againft o- 
 ther which feeke to vp- 
 hold the fcruple* And thus 
 much of the tender Con- 
 fcience. 
 
 
 
 
 
 Ch ap. 45. 
 Of the wounded Confcience. 
 
 TPHis wounded Confci- 
 I ' *■ ence is that affli&iop 
 of fpirit which man cannot 
 beare5Prou.18.i4. 
 
 This may happen to 
 
Confcitncc. 
 
 305 f 
 
 good and holy men, as to a 
 /*£,Chap.<5.4.in whom the 
 arrowes of the Almighty 
 ftucke,thepoyfon wherof 
 dranke vp his fpirit^and the 
 tcrrours of God fetthem- 
 feluesin aray againfthim. 
 Ic may befall a Djuid^s we 
 mayreade in Pfal.38.L5. 
 and 102.1 .io.and 88.7.1 5 . 
 
 Sc&ion 1. 
 OftbcCdufis. 
 
 T His wound of Confci- 
 encearifeth of finnea- 
 gainft Confcicnce, i.Cor. 
 8.i2.fuch was Ddutds great 
 finnes of adultery and mur- 
 ther:or for breach of fome 
 vow folemnely made, 
 which God will require, 
 Deut. 
 
 2. Sam. 12. 
 
3°6 
 
 Chrijlianfeetotbj 
 
 Deut.23.2N Ecclef.5.4.5. 
 6. or for breach of a faith- 1 
 fullpromife made in mat-! 
 rer of moment? to another. 
 Of great affii&ion of Con- 
 fcicnce 3 for both thefe, 
 home examples may bee 
 brought both of men and 
 women, and the wound 
 hardly cured. The remem- 
 brance of finnes paft 5 in 
 youth committed, in time 
 of great affliction may 
 caufe trouble j lob, Chap. 
 13.26. The Law power- 
 fully enforced and apply- 
 ed, without meditation of 
 the Gofpcll^may caufe this 
 affli&ion vpon lefler finnes 
 committed 3 then thofe 
 condemned by the letter 
 of the Law, efpecially if 
 the Confcience be tender,, 
 euen for inward thoughts 
 
 of 
 
Ccnfeier.ce. 
 
 of heart 5 concciued to be a 
 mansowne^when they bee 
 but mecre fuggeftions 5 and 
 Satanicall blafphemies, as 
 may be feene in that woun- 
 ded fpirit, and moft lamen- 
 tably diftrefled foule here 
 not farre from vs in this 
 Countrie. 
 
 Se&iona. 
 
 Oftbejhort continuance of this 
 woundinfome. 
 
 pHis Soules ficknefTe, 
 
 greater then any bodily 
 
 ficknefle, hath not a like 
 
 i continuance in all. In fome 
 
 it is but for a while, in Peter 
 
 fliort- after he went out and 
 
 wept bitterly 5 hee could 
 
 Ipeakc comfortably to 
 
 Chrifh 
 
 307 
 
 rro.18.14> 
 
3 o8 
 
 
 2.Cor,27. 
 
 CbriftUnJectothy 
 
 Chrift, after bis rcfurre&i- 
 on,ofhislouetohitn. Da- 
 Hid had a bitter confli<3 af- 
 ter Nathan had reprooued 
 him, and the Childefh uc- 
 ken with fickneffe ; fo for 
 numbring the people, after 
 Gad had done the Lords 
 meflage to him ; but he rc- 
 couered in fliort fpace.iW, 
 who was called Saul, lay in 
 affli&ion of fpirit three 
 da yes ^ but after Ananias 
 came to him, hewasrefrc- 
 fhed and comforted. 
 
 Thus it pleafeth God to 
 deaiewithfome, left they 
 fhouLd be fwallowed vp of 
 too much forrow. And 
 thofe,whichhethus fliew- 
 eth mercy vnto,are fuch as 
 haue finned, and greatly 
 tranfgrefTed in fome odi~ 
 ous finne,as adultery, mur- 
 ther. 
 
Conscience. 
 
 ther,wilfull periury,inceft, 
 or bloodily perfecting 
 Gods people, which are 
 vaftfinnes deadlily woun- 
 ding the Confcience.They 
 are fuch as thorowly and 
 deepely can, and doe lay to 
 heart their finnes, with paf- 
 fionate apprchenfion of 
 ^Gods wrath, being quick- 
 ly, and in a fhort fpace, at 
 the depth of forrow, and 
 neere the gulph of de- 
 fpatre. Therefore God will 
 not fuffer fuch long to con- 
 tinue fo, that they perirti 
 not : for God is gracious, 
 and ofgreat companion, a- 
 boundant ingoodnefTe 3 and 
 ready to forgiue. 
 
 3°9 
 
 i 
 
 Sedi- 
 
 Iocl».ij. 
 
320 
 
 PfaI/3 f -3. 
 
 Cbrifiianfeetotby 
 
 ^ mmmm •" mmm ~ •■"^^""■■•^■^■•^■^■^ 
 
 Se&ion 3. 
 
 o/ft&i. /<w£ continuance in this 
 wound* 
 
 ASGodfpeedily eafeth 
 fome, fb he lets other, 
 who haue not fallen fo 
 fearefully, nor apprehend 
 in fo violent a manner their 
 offences (though they bee 
 made fad 5 and alfo be much 
 perplexed with forrow 
 andgriefe for finne) to lie 
 longer vnder it. And it 
 happeneth thus vntothefe : 
 i.Sometime from Gods 
 reftraining of his comfort 
 forcaufes beft knowne to 
 himfelfe; yet let thefe cry 
 to God,and beg of him, as 
 Vanid did,to fay vnto their 
 foulej am thy faluation. 
 2. Sa- 
 
Cmfcimct. 
 
 2. Satans working what 
 hee can to make them de- 
 fpaire,by carting fata them 
 impure and blafphemous 
 thoughts, and feeking to 
 perfwadethem, that thefe 
 are not his, but the filth of 
 their hearts, and malice a- 
 gainft God 5 by telling 
 them, that they haue fin- 
 ned the finne againft the 
 holy Ghoft : by aggraua- 
 ting their finnes,endeauou- 
 ring thereby to perfwade 
 thcm,that their finnes are 
 hainous in Gods fight, 
 though hid from manj and 
 therefore God hath left 
 ithem, heareth them not, 
 helpesthem not j becaufe 
 of the grearneffe of their 
 Rnncs. Thefe, and other 
 falfe fuggeftions hee trou- 
 bles them with ; with 
 which 
 
 311 
 
312 
 
 iCor. 
 8.11. 
 
 Chriftianfectothy 
 
 *.7. 
 
 which they fliould not bee 
 troubled, becaufe the Di- 
 
 uell is a lyar 3 and euer a de- 
 ceiuer. 
 
 3. Thisaffliftion fome- 
 time continueth longer 3 for 
 want of timely comfort 
 from fuch as fliould afford 
 him comfort. Therefore 
 the Apoftle had great care 
 of this f left the man, which 
 had committed fo foule a 
 fa<5t,fliould haue been fwal- 
 l#wed vp of too much for- 
 row becaufe the Church 
 failed to fhew him grace 
 andfauour. Hee therefore 
 perfwades them to forgiuc 
 him, and to comfort him, 
 left Satan fliould get ad- 
 uantage • of whofe deuifeSj 
 in this cafe y Gods Mini- 
 fters 5 & Gods faithfull peo- 
 ple fhould not be ignorant. 
 4.This 
 
Cortfcknce, i 
 
 4. This continuance is 
 in parr from the party affli- 
 cted, atij^ that,ir^ny t waies. 
 "Fir ft, through ignorance 
 and errout of judgement in 
 their owns -fpirituatt eftate 
 with Qod,fa|fely Cuppofihg 
 themfeliie* to bee worfe 
 then they .are, beeaufe of 
 their of ten^w#flgf,as if Iml 
 jfailednot in that which he 
 Iwoyld.bduedone^: beeaufe 
 of tneir/*#f>as if excellent 
 inen had neuer fallen, not a 
 Npah\ Lot, Lfttfifes, xjdamt, 
 < 2)aufd > Petcr > and others,Be- 
 caufe the affiifHan contimcth 
 and they riot deliuered, as 
 if Dauid neuer faid, fhall I 
 neuer be rerhembred ; and 
 why cafteft thou off my 
 fouled Let the Pfalmes 
 quoted in the margin bee 
 read,and fee how he held 
 P him- 
 
 3*3 
 
 
 Ron:.?. 1 J 
 
 PC13.& 
 
 77-7.8.9. 
 & 88.14. 
 
3*4 
 
 PfaUt.1. 
 
 M«fc* 
 
 Pfal. 4».f. 
 
 CkrijHutfettoth) <] 
 
 himfelfe as alraoft a forfa- ' 
 ken man, who alfo cried! 
 out,my God,my God,why 
 haft thou forfakenmec. 
 , *• Through the weak- 
 aefleof their faith during 
 theafm&ion, not being a- 
 ble to apply the promifes 
 Co comfortably, as they 
 mould: when yet, in this 
 ftate,they mould remem- 
 ber what the Father of the 
 Child faid, Lord I beleeue 
 help my vnbeliefe,& found 
 acceptance with Chrift 5 
 they mould fay with Ds. 
 vid, why art thou difquie- 
 ted, O my fcule, truft in 
 God. 
 
 3. Through their falfe 
 cenliire vpon themfclues, 
 as j that they want graces, 
 becaufe they be weakc in^ 
 diem, or that they fecle 
 them 
 
them not to worke foliue- 
 jlly, as formerly they haue 
 1&ltthem,ornow pcrceiue 
 them to bee in others : or 
 that their graces, which 
 they hauc,are not true, but 
 lhadowes,and the counter- 
 feit of graces, or that they 
 are hard hearted, that they 
 cannot repent vnfaignedly, 
 but are full of hipocrifie. 
 But this falfe and too bafc 
 eftceme of themfelues 
 mufttthey lay afide, and 
 confider, Firft, that they 
 (hew to much vnthankful- 
 nefie to God for that 
 which they hauc$ when it 
 becommeth the vpright to 
 be thankfull • Secondly, 
 that they finne in belying 
 themfelues. Thirdly, that 
 they take parte with Satan 
 againft their ovvne foules : 
 P 2 for 
 
 3*5 
 
 Pfiji.r« 
 
31* 
 
 *1 
 
 sbriflianfeetetbj 
 
 See tbt re- 
 moomng of 
 tbefe in the 
 fyc inti- 
 tuledyTbe 
 Cbrifiians 
 daily walk 
 inhelyfe- 
 zurityaud 
 peace : a. 
 part,ftom 
 
 174. 
 
 for this is that which hee 
 doth ftriue for , to make 
 them to condcmne the 
 felueSjthus falfely to bring 
 them tqdefpake,and ther- 
 fore fhould they not thus 
 vntruly be accufers of 
 themfelues, and bee their 
 owne enemies* 
 
 4. They continue thus 
 through manifold falfe 
 feares,as that God will not 
 pardon the that God loues 
 them not, that they are 
 caft-awaics, that it is too 
 late to repent, that if they 
 could repent, it would be 
 held hipocrifie,and fo to no 
 purpofe, that their cafe is 
 worfe then any mans, and 
 many fuch like, 
 
 5. Their replies which 
 
 they make againft offered 
 
 comforts to preuent their 
 
 owne 
 
Confcience. 
 
 owne peace and deliue- 
 , rance 5 of which,and how to 
 "Sjnfwer them, fee the fore- 
 named booke, and the firft 
 volume of Matter Perkins^ 
 touching confolations to a 
 troubled Confcience. 
 
 6. And laftly 3 is their ig- 
 norance of the true reme- 
 dies , or inability to apply 
 thsm rightly. 
 
 5e<5Hon4t 
 
 of the effetts of Confcience af- 
 flitted. 
 
 THe forrowfull eflfe&sof 
 a wounded fpirit are not 
 a few 5 as a deletion of fpi- 
 rit without checrefulneffe 
 in religious exercifes, as in 
 hearing the wordjpraying^ 
 - P 5 recei- 
 
 3*7 
 
 F0L40P. 
 
ji8 
 
 * 3 I.JO. 
 
 S Chrijiisnfit t» tby 
 
 receiuing the Sacrament, 
 Chriftian conference and 
 the like.Terrours and fcare* 
 befet them fbmetime,and 
 they are troubled with ter- 
 rifying dreames i forrow 
 of heart alfo opprefieth 
 their fpirits. Hence is it 
 that they neglect their cal- 
 lings, lay afide the duties 
 thcrof,are car elcfTc of their 
 verie jieceflarie worldly 
 bufinefTe,and much addict- 
 ed to iblitarincfle, and to 
 fit mufing in a dump. Their 
 Ibule is vexed,and finds no 
 reft : Dmds foule was 
 troubled within him, hee 
 was full of griefe & fighes, 
 wearied with groanes,and 
 warned his couch with 
 This was it that 
 
 Matth.27. 
 
 1 
 
 teares. 
 
 out. 
 
 » 
 
 made Peter to goc 
 and weepc bitterly. This! 
 weake- 1 
 
CtnfaciKt. 
 
 \ 
 
 $19 
 
 I vvcakeneththe bodic:yea 
 ji DMtd telleth vs , that his 
 '^rength failed him,and his 
 pones were confumed by 
 reafon of his finne ^ for a 
 broken fpirit drytth the 
 bones. It will make a man 
 weary of his life,and to vt- 
 ter fometimes very vncom- 
 fortable words, fuch as 
 thefe,Will the Lord caft off 
 for euer i will he be fauou- 
 rable no more i Is his mer- 
 cy cleane gone for euer < 
 Doth his promife faile for 
 eucrmore ? Hath God for- 
 got |to bee gracious f and 
 hath he in anger (hut vp his 
 tender mercies i Yea,hee 
 will cry out, My God, my 
 God, why haft thou fbrfa- 
 ken mee 1 
 
 Thefe& other fuch like 
 bee the lamentable cffecls 
 P4 of 
 
 Pf.jMOi 
 
 Pro.17.il. 
 
 .Pral.77'7' 
 
 P('»!.i».i. 
 
J20 
 
 * Chrijifan ftctethy 
 
 * " » ■ ■ ■ ■ ■» ■ i i i > i v ■ i 
 
 of the wounded foute : and 
 therefore let vs beware of 
 wounding it • and if it bqf? 
 wounded labour the cu- 
 ring of it. Nowfbrthecu- 
 ring of ir 5 note two things, 
 the preparatiues and the 
 Remedie. 
 
 Se<5hon5* 
 
 Ofiheprepxtdtiues to the cu- 
 ring of the wound* 
 
 T Here are excellent pre. 
 paratiues which help 
 to make way to the rdftie- 
 I dy.and they he thefe. 
 
 i. RcfiftCheDiuclland 
 
 that in three things, neuer 
 
 difpute with him r Jpeleeue 
 
 I him in nothing hee faith, 
 
 I and baft backe his fecret 
 
 blafphe- 
 
Ctnfcicncc. 
 
 blafphemous fuggeftions 
 vpon himfelfe, when hee 
 ^ftrould make them thine : 
 l.^hus refifting he will flie 
 from thee. 
 
 2. Beware of all caule- 
 lefle feares,andgroundleffc 
 fufpicions of Gods fatiour 
 andloue. 
 
 3. Do not deny Gods 
 graces in thee , extenuate 
 them not, nor vnderualue 
 any of his gifts, whereby 
 thou moulded falf ely mi- 
 ftake thy felfe,and iudge of 
 thy felfe worfe, then thou 
 haftcaufetodo. 
 
 4. Know and beleeue, 
 that it is not finning , but 
 the not repenting of finne 
 that damneth man. For 
 the beft haue finned ; 
 and note alfo a diffe- 
 rence betweene the rege*- 
 
 I.,-. P 5 nerate 
 
 321 
 
 Iamei 4. 
 
222 
 
 ChriftUnfettttby 
 
 t 
 
 nerate and vnregeneratc in 
 finning: for in the one the 
 raanfinnethjin the other ¥ 
 it is not hee that doth it?/ 
 but finne that dwcllcth in 
 him.Rom.7.20. 
 
 5.Vnderftand that weak- 
 nefTe and imperfection of 
 graces and heauenly gifts 
 makes not a nullity thcrof, 
 not that therefore they arc 
 not true graces in them. 
 
 6. Concciuc thus much 
 that the leaft degree and 
 meafure of Gods graces, 
 are true graces, arcatefti- 
 monie of Gods good fa- 
 uour,andaduanceth a man 
 aboue his naturall conditi- 
 on and ftate. 
 
 7. Take heed of making 
 fenfc and feeling the Iudge 
 of thy ipirituall eftate with 
 God, whilft thou art in af- 
 fliction 
 
Ctnfcime. 
 
 fli&ion of Confcience, and 
 in perplexity of fpirit : for 
 >the Spoufe may feekc her 
 1>eloued,and not find him 
 fora while-, hee may with- 
 draw himfelfe for a fpace, 
 and not bee found, noran- 
 fwer. And confidcr with- 
 al!, that it is one thing to 
 haue graces, and another 
 to feelc them liuelie at the 
 prefent. Graces in their 
 ; working are fometimes 
 weakjit cbbes, and flowes; 
 waxeth & waineth;is more 
 ftrong & liuely at one time, 
 and lefTe at an otherrfo that 
 a good Chriftian prayeth 
 not, beleeues not , heares 
 not s ioyeth not,!oueth not 
 goodnefle nor good men 
 euer alike.For he that faith 
 he is alwaies the fame in all 
 holy duties did neuer any 
 Lr. fuch 
 
3' 2 4 
 
 Cbrifiianfeetffthj 
 
 fuch duty well, and mticfo 
 deceiueth IiimJelfe/ 
 
 $. Thou muft know a 
 comfortable lefTonj which 
 is this, that a Ghriftian! 
 mans obedience to the law 
 is not Iegall noW,but Euan- 
 gelicall, performed ynder 
 the Couenant ofgraee,and 
 not from the Couenant of 
 of works] which lieth riot 
 vpohany in lefusChrifi:. 
 
 p. When any comfort- 
 leffe or defperate thoughts 
 moieft thee , checke thy 
 felfe with Dauid\ and fay. 
 It is my infirmity ,1 will re- 
 member the yeeresof the 
 right hand of the moft 
 Higheft : call to mind thy 
 former comforts jthy fore- 
 tafteofGodsfauour, and 
 experience of his loue 3 and 
 meditate and ftay on that. 
 io. And 
 
 I 
 
 W 
 
Confciencc. 
 
 10. And la/tly,in what 
 [anguifti focuerthbu be, yet 
 tajeafe not, negled not to 
 j*ray,to cry and call, to caft 
 vp eiaculations from thy 
 heart vnto God : for Da- 
 ui<i fought God, when his 
 fbule was without com- 
 fort, yea, intheforrowes 
 of death , and paines of 
 Hell,euen then he prayed 
 and faid,0 Lord,I befeech 
 thee,deliucr my foule. By 
 thefe preparatiues the Me- 
 dicine for the foule will 
 worke. 
 
 325 
 
 Pfal- 77^- 
 
 
 Se&i- 
 
 Pf.H&* 
 
3 j 6 Chrifi$4*f$ct» thj 
 
 Se&ionc. 
 
 Ofthefiwenignefalut U (tin 
 the wound, 
 
 *fHc affli&cd and fickc 
 Patient hauing recciued 
 thefeten prcparatiucs, the 
 Medicine will worke well. 
 Intheminiftring whereof 
 note, firft, what iris ; fc- 
 condly,who rauft admini- 
 fter the Phyficke 5 thirdly, 
 what is the inftrumentall 
 meanes for it ; fourthly, 
 after the receipt, what bee 
 the CojsJials for comfort. 
 * The remedy for curing 
 fully the wound is onely 
 one,and that is the fauing 
 knowledge of Iefus Chrift 
 with faith in him. For if 
 wee bee truly informed in 
 thefe 
 
 It 
 
 1. 
 
Cwfiicna. 
 
 jthefc things, firft, what 
 Chrift is in his pcrfon ; fc 
 /spndly, what hce was or- 
 "i rained to be for vs j third- 
 ly ,what here he hath done 
 forvsj fourthly,what hee 
 now doth for vs ; and fifth- 
 ly,what he will doe for vs 
 hereafter, at his fecond 
 comming: Then knowing, 
 firft, What wee by him are 
 freed fromjfccondtyjwhat 
 wee are made by him j 
 thirdly,what we haue here 
 attained vnto by him j 
 fourthly, and what inrthe 
 end we (hall be by him : 
 
 By the knowledge of all 
 thefethings,diftin&Iy mar- 
 ked and vnderftood, our 
 faith will wholly reft vpon 
 him, our Confciencewili 
 be greatly comforted, and 
 all the obiections met 
 with, 
 
 3»7 
 
3*8 
 
 1 CbriftUnfeetrthy 
 
 • 
 
 with, and fully anfwered, 
 which may bee made by 
 'Satan,or by man himfelfe/^ 
 land fo the wound perfect- 
 ly cured. 
 
 ■ ■ 
 
 
 Section 7. 
 By mh$m to be adminifired. 
 
 yHePhyfitian to admini- 
 fter the Medicine, is in- 
 ward and outward.The in- 
 ward and principal is Gods 
 holy Spirit, who begets 
 faithjconfirmethit, makes 
 man to take hold on 
 Chrift, and giueth him fpi- 
 rituall comfort ; this is hee 
 that is called the Comfor- 
 ter j without whom no 
 comfort fpiritualljwe muft 
 therefore pray for this ho. 
 
 ■ if* 
 
Confcience. 
 
 Iy Spirir,becaufe God hath 
 | promifed him, Luk.11.i3* 
 The outward, is Cods 
 Minifter, a Nathan to Z>4- 
 ]uid y Peter and the other A- 
 poftlcs to the Iewesj Paul 
 and S y las to the Gaoler, 
 Huldah to lofias. For the 
 Minifter muft be a faithful! 
 MefTenger from God , to 
 whom God hath glue© 
 minifteriall authority to 
 bind and to looie. He muft 
 be learned in the Schoote 
 of temptations, and know 
 how tb deliuer a word in 
 feafon to the wearied 
 jfoule. He muft be one that 
 ;vnder affti&ions hath ta- 
 iled of Gods comforts* Co 
 as he can tell to comfort o- 
 therewith thofe comforts 
 wherewith he himfelfe 
 hath been comforted. Such 
 a one 
 
 3 2 ? 
 
 2. Sam. zt. 
 
 ^S.5tl6. 
 x.King. 12 
 
 Efay JC.4. 
 
 2«Cot.l.4> 
 
33° 
 
 ChriJliM*ftci0tb) 
 
 Robi.i>S6* 
 
 i.Cor.j.8.f 
 Eph. I.i 3. 
 
 a one knowes how aptly to 
 apply the falue to the 
 wound, for the beft worlji' 
 ingofit. 
 
 Sc&ion 8. 
 Of the itflntmeimQ manes. 
 
 fHe meanes to be vfed in 
 adminiftring this fpiri- 
 tuall phyfick, is onely the 
 Gofpellof Chrift, from 
 out of which all thofc for- 
 mer things touchingChrift 
 and our felues are to bee 
 learned. For this is the 
 power of God to faluati- 
 on; this is the miniftrati- 
 on of the fpirit and righte* 
 oufnefle jthis is it by which 
 faith is wrought, and wee 
 made to trull in the Lord 
 Iefus. 
 
Iefus. And therefore to 
 heale the wounded Con- 
 science the Gofpell muft 
 be well knownc. 
 
 Section 9- 
 
 Qflhe CtrdUls to jlrtagtht* 
 
 the hurt fettUd vfo* 
 
 Cbrift. 
 
 FOr the better working 
 of the hcaucnly and pre- 
 tious Potion, and tor the 
 comforting of the heart 
 vpon the receipt more and 
 more,thcfc Cordials muft 
 jbegiuen, which are medi- 
 tations full of confolation. 
 I. That we are not vn- 
 der the Law , but vnder 
 Grace; we are in the cove- 
 nant of Grace. 
 
 2. That 
 
 33* 
 
 Rom.^.14 
 
33* 
 
 Heb. 6.1B. 
 Hcb.^u. 
 
 Heb.8. 
 
 10. 
 
 Hcb.io.17 
 
 Mat .xi .18 
 
 x.Ioh.j.Xj 
 
 Cbriftidnfcttothy 
 
 2. That this coucnant j. 
 is confirmed to euerytrue jj 
 Chriftianby an oath, arj<r 
 fealed by the pretious 
 blood of lefts Chrift. 
 
 3 . That parte of this co- 
 uenantis, that Gods law 
 fhould be written in our 
 hearrs,to make vs affe&it, 
 and ift our minds, tocaufe 
 vs to vnderfl&mlit, and that 
 God will remember ouy 
 finnes and iniquities no 
 more* : 
 
 4. That lefts Chrif^vp- 
 on this his Fathers coue- 
 nantand promife, inuiteth 
 all that trauell,and are hea- 
 uy laden, promifing to re- 
 frefhthem. 
 
 5. That now wee may 
 boldly goe to him,beleeue 
 in him, not thinke it pre- 
 emption to take hold of 
 
 him 
 
Confcience. \ 333 
 
 him,forwec are comman- 
 ded to beleeue in him, in 
 whom Cod is eucr well Mat- 3.17. 
 pleafed. 
 
 6. That God in Chrift 
 is become our Father, full 
 ofcompaflion to pittievsj 
 gracious to heare our re- 
 quefts 5 long-fuffring to for- 
 bearevs, and plentifull in 
 mercy to pardon^and plen- 
 tifull in truth,to keep with 
 vs what he hath promifed: 
 Hee will not the death of 
 a finner,but rather that hee 
 fhould Hue. If wee confeife 
 ourfinnes, wee are bound 
 to beleeue them pardonedf, 
 as he is faithful! and iuft, 
 who hath promifed to for- 
 giuethem- Hee will looke 
 vpon the humble &poore 
 infpirit^the contrite heart, 
 and one that trembles at 
 
 his 
 
354 { Chrifttanfeeftlrj \ 
 
 Pf.u.»7. his word will hcc dwell 
 with, and will n«t defpife 
 foch a one. ' 
 
 7. And laftly , medi- 
 cate vpon the holy facra- 
 mcnt.andvfe it often • for 
 great comfort may an af- 
 flicted fpirit reape thereby, 
 if men did well know how 
 to vfe it aright. 
 
 Section xo. 
 
 Horn t$ keepe vs frm iht 
 wound tfCttfciertce. 
 
 IT is not enough to bee 
 
 *hcaled^but when wee are , 
 found fo to keepe vs. It is 
 here then fie to know how 
 wee may keepe our Con* 
 fcience from wounding, 
 i And this is to keepe our ! 
 « felues 
 
Cmfcwrtt. 
 
 fclucs from finne | for this 
 onely wounds it. Now to 
 doe this, 
 
 t. Make Gods word e- 
 uer the rule of all our ani- 
 ons • and enquire from it, 
 what warrant for the mat- 
 ter,for the manner, for the 
 end, how conuenient and 
 (eafonable, and how law 
 full for thee.Then in doing 
 fee and obferuc the agree* 
 ment touching thefe things 
 with the rule ; 
 
 2. Bridle will and affe- 
 ctions, and keepe them e- 
 uervnderrcafbn, and this 
 vnder religion. 
 
 3. Hearken to the di- 
 ctate of Confidence, and 
 take heed of finning againft 
 the light thereof. 
 
 4. Make not light of a- 
 ny finne,the verie leaft fin, 
 
 fceme 
 
• 
 
 33* 
 
 Cbriftianfee to thy 
 
 feeme it neuer fo little in 
 thine owne,or in the eyes 
 of other men .-for the not k- 
 uoiddng little (nines, is to 
 make way for greater 
 tranfgreflions. And heere 
 note fiue things not' to bee 
 cardetfe of the leait finne. 
 Firfl^ that Gods wifdome 
 is in the Law forbidding 
 that finne. Secondly, that 
 God hath power to main- 
 taine his Law. Thirdly^ 
 that hee is iuft to puniih 
 the contempt of his wife- 
 dome and powder. Fpurtfr- 
 ly,that not thje ieaft fin can 
 bee redeemed but by the 
 precious bloud ofChrift. 
 Laftly, that little finnes, 
 in mans conceit haue been 
 moft feuerely puniflied,as 
 ' L$ts wife for looking back, 
 Vz,z>ib for touching the 
 Arke ; 
 
 — ■ ' .. ." ' !■ L " 
 
Conscience. 
 
 Arke; all mankind foro^- 
 dams eating of the forbid- 
 cjen fruit. 
 
 5. Be very willing and 
 glad to be prenented in fin, 
 by check of Confcience, 
 by reproofe of thy Teach- 
 er, by Chriftian admoniti- 
 on,by any crofTein the way, 
 and by others example. 
 And if thou beeft ouer-ta- 
 ken,ly not -in ir,return fpee- 
 dily^andaske heartily for- 
 giuenefle. Thus (halt thou 
 preferue thy Conference 
 from any deadly wound. 
 
 337 
 
 
 Q_ Chap. 
 
338 
 
 Chrifjtianfee&ihy 
 
 , • ;• 
 
 Chap. 45. 
 
 Of the difference between tfie 
 wounded Confcievce and 
 the defperate Conjcience. 
 
 SEing the effe&s of a 
 wounded fpirit in the 
 regenerate are very lamen- 
 table, and that fuch a one 
 may vtter defperate fpee- 
 ches 5 yeamore, fometime 
 become Co weary oflife, as 
 he or fhee may feek their 
 owne death: it may be ask- 
 ed how the defperate and 
 this do differ i 
 
 I anfwere, that the diffe- 
 rence is much betweene 
 them in many refpe&s. 
 
 1. O f the parties 5 the af- 
 flicted Conference may,, 
 Ivrfalla Dauid, and is the 
 Con- 
 
 
Confacnce. 
 
 Confciencc of the regene- 
 rate, though itafflidtthera 
 fore : but the defperate 
 'Confcicncc happeneth to 
 ctSaul^ a ludati either to 
 men lewdly vicious 3 or 
 deeplichipocritc?. 
 
 2. They differ in the 
 caufes-The defperate con- 
 fcience is from Gods iu- 
 ftice to punifh the wicked- 
 the other is a fatherly cha- 
 ftifment of God, and for 
 triall. The defperate con- 
 fciencc arifeth from apprc- 
 henlionof Gods fierce an- 
 gerand wrath for finne,for 
 feare of vengeance, from 
 lofle, from outward crof- 
 fes^hame, and reproach a- 
 mong men; The other is 
 moft from the confiderati- 
 on of fmne, and want of 
 grace^of which things they 
 
 CU moft 
 
 319 
 
34° 
 
 Cbriftiavfeetotby 
 
 moft complaine ; and 
 more bevvaile thefe, then 
 grieue or fret at croffe, 
 fhame, difgrace, or terrifi- 
 ed j with apprehenfion of 
 Gods heauy indignation, 
 defperately as others be. 
 
 3. They differ in the 
 
 manner of working, the 
 
 defperate is very violent^ 
 
 condemning,damning,and 
 
 making a man to giue way 
 
 1 wholly to the terrours 
 
 ; thereof, and tothefugge- 
 
 ; flions of Satan 5 for they 
 
 j arc wholly vndcr the pow- 
 
 { er of the Law • they haue 
 
 j no part in the fiuing power 
 
 of the Gpfpeli ; neither 
 
 haue they any aftiftancc 
 
 from God,lob8.2o. 
 
 The other is very trou- 
 b;eiome 5 but not fo vio- 
 lent, but rcproueth, argu- 
 
 eth, 
 
Conscience. 
 
 etbjconuinceth, and mur- 
 mureth cuer againft man , 
 J3Utyet is hee not wholly 
 gilien oucr to the tcirour 
 :hereof 5 nor to Satans ma- 
 'itiousfuggeftions.Bccaufc 
 rhcy arc rot vndcr the 
 Law, but voder Grace. 
 their graces alfo doworke 
 as their faith an J hope, 
 chough but weakely for 
 the prefent ; and God doth 
 not vtterly forfake them^ 
 lob 8.20. neither dc th hee 
 fufferthemto be tempted 
 aboucthat which they are 
 able to beare, 1. Cor. 10. 
 
 4. They differ in fome 
 cftvds : thedefperatecon- 
 fcience makes man to fecke 
 cafe, and to get freed from 
 the torture hereof he may* 
 not to change his former 
 Qj euill 
 
34* 
 
 Chrijlian fee to tly 
 
 enilllife, but to line quiet- 
 I ly 3 as before, in his vaine 
 courfe of his conuerfation^ 
 vexed to haue in this 
 world a Hell, of which 
 bee is regardleflfe till after 
 death. 
 
 But the wounded foule 
 feeketh dcliuerance^not to 
 follow the world for pro- 
 fits^or pleafureSjbut with a 
 refohuion to walke more 
 carefully in holy duties, 
 and to haue his heart fet at 
 liberty, to runne more 
 :hcarefu!ly the way of 
 Gods Commandemcnts. 
 
 5. They differ in the re- 
 n edies vied to cure the 
 griefe. The defperate con- 
 ference driues nun to vaine 
 coi;ipany 5 foolifli paftimes. 
 wanton delights, or to 
 thruft them into worldly 
 bulincf- 
 
Confcienct. 
 
 bufinefles, or to feeke help 
 of ill inftrumenrs, Wic- 
 chcs^Wizards, as Saul did; 
 or to goe to their compa- 
 nions ifi finne^ as /toafo did, 
 but without comfort. 
 
 The afflidted fpirit is 
 notuioucdro anyofthefe, 
 but flyeth from them, and 
 hateth them •. it finds no 
 reft by worldly vaine, and 
 flefiily meancs : it therfore 
 fcekes fpirituall rneanes, 
 godly mens aduife, Chri- 
 stian conference, and la- 
 bours continually with 
 earncft defire to feele com- 
 fort in a fauourable accep- 
 tance with God, through 
 faith in IefusChrift. 
 
 6. And laflly they dif- 
 fer in the end, the defpe- 
 rate, Confcience workes 
 mans definition, & makes 
 Q^l fome 
 
 343 
 
344 
 
 i.Sam. 25. 
 3?- 
 
 Pfa.37-37- 
 
 Chrijtianfeetothy 
 
 fometokillthemfcluesjor 
 to die with damnation vp- 
 on themfelues in their own 
 mouthes j or elfe fuddenly r 
 with terro'ur haue their 
 hearts die within them, 
 andbecomcasaftonfj like 
 
 But the godly,affli<5ted 
 in conference, arrainethto 
 a more happy cnd,and that 
 is peace after much and 
 longconfli&j as examples 
 hauefhewed. 
 
 Chap. 47. 
 
 oft he difference hetmenethe 
 afpeted Cenfcknce > and 
 thefapon ofCMciancboly. 
 
 1 
 
 T is the fafhion of vaine 
 mentoiudge the wound 
 
Conscience. 
 
 ! of Conference, Melancho- 
 j Jy,becaufe they are altoge- 
 I ther ignorant of the one, 
 i &nd not fo of the other§ac- 
 i cording to their nsturall 
 | knowledge therefore they 
 fondly iudge of a fpirituall 
 malady. And for that they 
 may fometime meet toge- 
 ther, to the greatergriefe 
 of the afli&ed fpirit, and 
 not decerning the one 
 fron the other 3 they rafhly 
 iudge all to be onely a fit 
 of Melancholy , when as 
 they differ much. 
 
 Forfirft,thc Melancho- 
 like humour vvorkes a fdd 
 i peniiuenefTe in fucb,asbee 
 j ncuer troubled about cafes 
 i of Confcience, nor euer 
 j grieued for finnc,or failing 
 
 34* 
 
 in religious duties : but the 
 wouud of Confcicnce 
 Q? woikj-, 
 
34* 
 
 Gbriftanfcetethy 
 
 workes heauincfTe of heart 
 for thefe things: 
 
 2. Melancholy fillcth 
 the head often withvain£ 
 fantafies and imaginations 
 of fuch things 5 as if the par- 
 ties had loft their wits and 
 vnderftandings, the con- 
 ceits being to others foe- 
 uidently falfc and foolifli. 
 But he that is wounded in 
 fpirir 5 lofcth not his right 
 'apprehenfion of the iuft 
 caufeof forrow D neither is 
 he fo mistaken in his ima- 
 gination as the other be. 
 
 Ji Melancholike paffi- 
 ons arife from naturall cau. 
 fes in the body j the other 
 from the fight ofiinne in 
 thefoule. 
 
 4. This may bee fome- 
 [ what difcerned by bodily 
 [ comple<ftion 5 fo cannot the 
 I other : 
 
 I' 
 
Conscience. 
 
 other: for afflidion ofcon- 
 fcience may befall fuch 3 
 whofe completion is fan- 
 ^uine 5 as-D^//^ was, as by 
 his defcription may ap- 
 pearand by his delight in 
 Muficke. 
 
 5. The meere melan- 
 cholikc perfon grieueth 
 not for Gods dishonour, 
 for other mens rebellions 
 againft God 5 and becaufe 
 men keepe not Gods Law 5 
 hee is not touched with 
 thefe things , as a Dauid 
 was 5 and affli&ed foules be 
 for their ownefins, which 
 moucth them to mournc 
 andlamentforothers. 
 
 6. The melancholy is 
 cured by phyficke 3 as being 
 a bodily difeafe : but fois 
 not the wound of fpirit. 
 
 1 7t The melancholike 
 ' cured 
 
 347 
 
34 8 
 
 Chripanfeetothy 
 
 cured and amended, is not 
 ioyous in the Lord, fpeaks 
 not of fpirituall comforts, 
 and peace obtained witff 
 God by faith, nordeligh- 
 teth in the company of the 
 godly, nor in any holy 
 conference with them , 
 nor feekes after fpirituall 
 meanes, nor finds comfort 
 inmediration,hearing and 
 reading of Gods Word^of 
 ren praying, and many eja- 
 culations vnto God : but 
 the afflifted in Confcience 
 cured, takes 
 
 delight 
 
 in 
 
 thefe things, and dothex- 
 preffe much ioy herein, 
 euen to the reioycing of 
 the hearts.of the pious^and 
 religioufly-minded. 
 
 Laftly,the melancholike 
 humour is neuerfo cured, 
 but the parties of that com- 
 pletion 
 
Confeience. 
 
 ple&ion will eafily beeo- 
 uertaken therewith, either ; 
 vpon no occafion, or vpon j 
 "Itghtcrofles of the world, 
 and difcontentments, and 
 fo bee cafl: into a fudden 
 dumpifhncfTe, without be- 
 ing able to render a found 
 reafbn thereof. But men of 
 wounded confeience once 
 cored, and their peace ob- 
 tained with God, they are 
 neuer fad but for fome 
 new finne,or being in com- 
 pany with fuch as grieue 
 the by finning 5 the worlds 
 croffes may trouble them 5 
 but finding inward peace, 
 they are chearefull 5 or 
 foone made chearefull by 
 comfortable conference 
 with religious people. The 
 Melanchoiike humour and 
 the wound of confeience 
 
 doe 
 
35° j 
 
 CbriftUnfeetotby 
 
 '.Cor e 44' 
 
 f — 
 
 doe very much differ one 
 from the other,and require 
 differing remedies, and 
 | differing Phificians to cui*e 
 the fame. 
 
 6kap. 48, 
 Of the quiet good Con fci- 
 ence. 
 
 WE may fee by that 
 which hath before 
 been deliuered in the 44* 
 Chapter,that a good Con- 
 feience regenerated may 
 bee yet fomctimes trou- 
 bled, which is as a difeafe 
 foratime 5 tillit be healed, 
 and made a quiet Confid- 
 ence. Which is the peace- 
 able Confcience clearing, 
 acquiring, and abfokung, 
 like Saint Pauls, who knew 
 
 nothing 
 
 — — — — i ii 11 1 1 11 fan. 1 ■ * 
 
Conjunct. 
 
 nothing by himfelfe. This 
 is the Conference of an 
 Henoch walking with Godj 
 <5fan Abraham, vpright in 
 his walking before God • 
 and of a Zachary and Elizi- 
 bctbyMmng blamelefTe in all 
 the Commandements of 
 God. 
 
 351 
 
 THi 
 fri 
 
 Section i. 
 How come by. 
 
 is peaceable Con- 
 fidence is attained by 
 iteming Icfus Chnft, CW>1- 
 \chizedecb for our righteou£ 
 neflfe, and our King of 
 peace 5 for he it is^thatgi- 
 ueth his reft and peace. Se- 
 condly, by iuftifying faith, 
 apprehending and apply- 
 
 Hcb.7.1. 
 
 Mat.ii.t8 
 
 Ioh.14.27 
 
 ing 
 
352 
 
 Rom,f.t. 
 
 ChrijlUnfcetothj 
 
 Heb.io. *. 
 
 18. 
 
 Ro. 14*17. 
 
 GaJ.j.ii. 
 
 inghisrighteoufneffe, for 
 fo haue wee peace with 
 God,which workes peace 
 of Confciencc. Thirdly 
 by affuranee of pardon for 
 finne,through lefus Chrift: 
 for what can thendifquiet 
 Confcicnce 1 Davids Con- 
 fcience was quiet after hee 
 had obtained pardon ; and 
 where there is remiffion, 
 there is no more faenfice 
 for finnejnor confeience of 
 finne to vexe and trouble 
 the penitent. Fourthly^by 
 being aliuely member,and 
 fubicd of the Kingdomc 
 ofGod,andofChnft : be- 
 caufe there is ioy and peace 
 in the holy Gnoft. Fifthly, 
 by God Spirit, the fruit 
 whereof among other, is 
 peace.SixthIy,by the exer- 
 ciie of praier>& making our 
 requefts 
 
Confab, ce. 
 
 rcquefts known vnro God, 
 fo fkill the peace of God 
 •keepe our minds and harts 
 though Chrift: andXSod 
 will be fauourable to vs ; 
 and the light of his counte- 
 nance will afford vs peace $ 
 ;fo as we may then fay with 
 Dauid, Rcturne to thy reft 5 
 Omyfoule, wbenwepcr- 
 ceiue that God hath heard 
 our prayers. Scuenthly 5 by 
 walking in the old way, 
 and good way • for fuch 
 fliall find reft. Eighthly 5 by 
 :he worke of righteouf- 
 fieffe^which is peace, and 
 he effrd, quietneffe and 
 liflurance for euer>Efay 3 2 . 
 
 F7- 
 
 353 
 
 Plni.45.7. 
 
 lob 1 j. 16. 
 
 Pf. 1X6.4. 7 
 
 Uh€.i6. 
 
 SecfH- 
 
354 
 
 lCom.xx 
 
 Chrijlianfeetothy 
 
 Se&ion 2 . 
 
 Of the effects of it, and how to 
 keepc it. 
 
 THe quiet Confcience 
 isacontinuallFeaftjit 
 comforts vs in going to 
 God 5 & it makes vs chearc- 
 fullinholy duties, and in 
 performing the duties of 
 our Calling,and therein to 
 reioyec. Therefore mud 
 we take care to keepe ir 5 
 which is by auoiding all 
 finne (for that onely dif 
 quiets it) and by feeking 
 reft and comfort euer in 
 lefusChrift hisrighteouf 
 neffe ; we liuing in all holy 
 obedience^to the adorning 
 of our Chriftian profeili- 
 on. 
 
Confcknce. 
 
 Sedtonj. 
 
 Of the difference of this good 
 quiet Confcunctj pom t he 
 cut 11 quiet Conscience. 
 
 IT ftnllnot bee imperti- 
 nent here to fct ciovvne 
 how thefe two irwy be dif- 
 cerned one from the other, 
 left men deceiue them- 
 felues. 
 
 The euil quiet Cofcience 
 arifeth of ignorance and 
 prcfumptionof Gods mer- 
 cy in Chrift. It commeth 
 through cuftom of finning, 
 by an impenitent hard hartj 
 often vpon worldly pro- 
 fperity, earthly content- 
 ment in pleafurcs, profits, 
 and preferments ; but chie- 
 fly for want of fearching 
 their 
 
3 5 £ } Chrijlianfee tetby 
 
 their waies- for a man of an 
 ill Confciencc dares nor^ 
 make a diligent fearch iryo 
 his foule touching his e- 
 ftate betweene God and 
 him, beciufehee hath not 
 an acquittance to fhew 
 for his discharge. 
 
 But the quiet good con- 
 ference arifeth vpon found 
 knowledge/rom affurance 
 of Gods fauour through 
 Chriftj the foule being a 
 domed with graces 3 and 
 the life of the manvertu- 
 ous ; it commeth through 
 a thorow fearch of his 
 wayes, and an acquittance 
 obtained for a full dis- 
 charge of all his debt vnto 
 God. Other differences 
 may bee coile died out of 
 the former Sections in this 
 Chapter,and from the a 3. 
 Chap- 
 
Confidence* 
 
 Chapter, Se&ion 3. and 4. 
 where is handled the ftill 
 and quiet ill Confcience. 
 
 Seftion 4. 
 
 I Whether this Confcience neuer 
 fiirretb. 
 
 HEre it may be demanded \ 
 Whether this fo quiet a 
 Confcience euerrefleth quiet ? 
 An fa. Itisquier 5 butyet 
 fo 5 as it will not faile to 
 performe it duty to him 
 whofe it is, when hec is ei- 
 ther ready to fall, or hath 
 flipped a little out of the 
 way: but it doth it friend* 
 ly, as I may fry; itflyeth 
 notfurioufly into the face 
 ofihe offender, as the ill 
 quiet Confcience will • but 
 louing- 
 
358 ( Cbriftianfee to thy 
 
 iouingly with a quier 
 check feekes to preucnt fin 5 
 or to recall one'backe for 
 finnc 5 and hauing obtairfed 
 the effect of reproofc, it 
 reftcth,and is quiet 5 yea 5 it 
 comforteth, and encoura- 
 geth to well-doing, which 
 the other ill confeience 
 cannot^nor doth not. 
 
 Chap. 4?. 
 
 Of the vprighiConfci* 
 ence. 
 
 THe Confeience vp- 
 right is that which is 
 ; let right vp, not declining 
 I this way or that way 5 not 
 -carried to the light hand 
 nor to the lefr D but is kept 
 vpright. 
 
 i.Fronft 
 
 
Conscience. 
 
 \ 
 
 359 
 
 right 
 
 i. From cuery crooked \ 
 rule that might leade it a- 
 wry, which crooked rule 
 is % any other than Gods 
 Word,betweene God and 
 Confcience. 
 
 2. From euery crooked 
 path, X the Pfalmift fpea- 
 keth ; now euery crooked 
 path or way is euery vn- 
 warrantable adion and ab- 
 erration from the 
 rule. 
 
 3. From any halting be- 
 tweene two opinions in 
 matter of Religion, as be- 
 tweene the true and falfc 
 God , betweene the true 
 and the fuperftkious wor- 
 ship ; betweene Gods pre- 
 cepts and mans ordinan- 
 ces, and betweene Gods 
 written Wbrd 3 and feigned 
 traditions. 
 4. From 
 
 p.Cuj.j. 
 
3^o 
 
 
 Cbrtfttanfeetetby 
 
 4. From all by and fini- 
 fter refpe&s in obeying 
 Gods willj and doing du- 
 ties vnto men : or in atioi- 
 dingfinneand euii. 
 
 This is the Confcience 
 of vpright men, of fuch as 
 hauc honeft intentions al- 
 waiesin their a&ions, the 
 plaine hearted, and fincere 
 minded. 
 
 Sedion 2. 
 
 Howgotttt?. 
 
 THis vpright Confci- 
 ence is come by^ Firft 5 
 by fetting God before vs, 
 as being euer in his fight 
 and hee looking vpon vs : 
 as Saint ?wl did jwho faid, 
 ,that hee had liucd in all 
 I good 
 
; 
 
 Conscience. 
 
 • ■ m m i ■ m m ,. . .— ■ ■■ ■ ■ - ■■» 
 
 good Confciencc before 
 God,md he Indeuourcd to 
 kcepc it towards God and 
 man. For it cannot be 5 but 
 hee that walkcth before 
 God, hauing him before 
 his eyes , muft needes 
 bevprightjthey -are com- 
 manded together vnto 
 i^ibraham. Secondly, by 
 hauing the word of God 
 for warrant in all our 
 courfes- for this willalfo 
 make vs vpright, if Gods 
 la\ves and ftatutes be be- 
 fore vs,for thus cameD**- 
 uid to be vpright. Neither 
 can this be] feparated from 
 the former 5 for he fets not 
 God truly before him^that 
 negle&s his vvord D and cafts 
 that behind him. 
 
 R Se&i- 
 
 
$62 
 
 I.Kirg.ii. 
 5- 
 
 PrcuAX .29. 
 
 Chriftian facte thy 
 
 Se&ionj. 
 
 Oftbceftati rfjjg 
 
 Qlngular are the cffe&s 
 which flow from this 
 
 t Confcience. 
 i. It makes a mania his 
 enterprizes eucr to aske 
 counfcli of God 3 and to en- 
 quire at the word. of the 
 
 whpp Lslkd* would haue 
 hyp go imoawarre with 
 him. 
 
 •a. ftwiJImakehim jdi ; 
 rc^llishvps^^r^Hg^ 
 it a and.mak^aZ?^^toavi(h 
 that hi£ w«ues were ener fo 
 guided. 
 
 3. It will.caufe a man 
 to cafl: ofFall inward refer- 
 uations wit^n himfclfe, 
 
 and 
 
Covfckncc. 
 
 and torefigne hioifelfe to 
 the rule ohhe vvord whol- 
 ly : and to fay^not my will, 
 <) Lord , but thy will bee 
 done. 
 
 4. Ic will not allow in 
 a man partiall obedience, 
 neither to ftrainc at Gnat^ 
 and to (wallow Camels, 
 nor ftraine at Camcls.great 
 and foule and infamous £ 
 uils, and f wallow Gnats, 
 leffer llnnes: for the vp^ 
 right Confcience makes a 
 mans throat fc> narrow, as 
 he cannot r wallow a Qq* 
 mel without -.hojkim?,nor 
 the lcaft Gnat without 
 coughing- 
 
 5.1t will not permit at a- 
 ny hand a man to lookea 
 fquint, two waiesatonce, 
 in his obcdi?no~ to Gods 
 will : that is 5 foto the plea* 
 K 2 fins 
 
3*4 
 
 Pfiuy.t. 
 
 i.King.ia. 
 
 lob. 3 3- J. 
 Pfala 5.Z. 
 
 Chrijlianfeetothy 
 
 fingofGod, as withall to 
 pi cafe man : So to obey 
 Gods precepts, as yet the 
 fame may ftand with his 
 profit, and with his owne 
 I preferment, or credit and 
 efteeme with men. 
 6.\t will make mail walke 
 vprightly 3 not to turne this 
 nor that way • and alfo to 
 fpeak vprightly^as <JMicba- 
 lab would and did, and as 
 did Etihu^ and all that go to 
 heauenfhoulddoe. 
 
 7.This keeps a man from 
 playing the diflembler,the 
 hypocrite 5 the time-feruer: 
 to haue two faces vnder 
 one hood, &wkhinhima 
 heart and a heart:; to haue 
 heart and tongue at oddes, 
 fpeech & affe&ioft vntune- 
 able,outward gefture & in- 
 ward thoughts vnlike,pre- 
 tences 
 
Cwfcieuce. 
 
 tcnccs & intention to differ 
 it cannot pofifibly endure. 
 6 Jt can inabje a man in di- 
 ftres to pleade his vpright- 
 ncs 5 as did Io& and H&zekiah. 
 Therefore let vs la* 
 bourto getandkeepc this 
 Confcience ; for God re- 
 quireth truth in the in- 
 ward parts. And the wane 
 of this vpright Confcience 
 is the caufe of all fraud, 
 coufenages, and villanics 
 committed any where in 
 alltheworld. 
 
 The meanes to get it 5 is 
 confideracion of Gods ail- 
 feeing eye, and the word 
 for the rule and warrant in 
 all our a&ions. Now the 
 fame that begets it keepes 
 itymking a Paul to haue his 
 conuerfation in all fimpli- 
 city and godly finccrity 
 R 3 with 
 
 365 
 
 Job. I0.7. 
 
 in.;. 38.3. 
 
JlL 
 
 lob.8.* 
 
 Chriflian fee to thy 
 
 with checrefulncfTe. 
 
 - - ..■■■- 
 
 Chap. '50. 
 Of the pure Confcience. 
 
 TH:s is the Confcience 
 which euer accompa- 
 nied! vprightneflfe, for he 
 that hath the one hath alfo 
 the other - he that is pure 
 is vprighr. 
 
 Of this pure Confcience 
 the Apoftle maketh -men- 
 tion 5 i.Tim.3^.2.Tim.i.3. 
 This is the confcience that 
 cajnaot endure defilement. 
 
 Seai- 
 
Cwfcienct. ' ^ ! 3f| 
 
 Seftiom. 
 
 ai: 
 
 In whom it it, and* kow attai- 
 
 T His is the Confcicncc 
 of fuch as be fan<5tified 
 3y Gods fpirit • for the 
 Spirit purifieth the Halle 5 
 <\nd faith pirzeth the 
 learc and confcTence ; ta- 
 king hold of Chrift by 
 whofe bloud the'.Confci. 
 rate! is ptirgedTrom dead 
 worked. Moreouer it be- 
 commeth pure by the pir 
 ritie of the mindjthetninds 
 of the regenerate are pure"; 
 
 .and thereforb fo is their 
 Confcience: for vponthe' 
 defilement of the rnind>thc 
 Confcience ( faith the Apo- 
 
 ! fllejis'tfefilcd. Laftly it is 
 R 4 pure 
 
 
 i.Pcm. 
 
 t 
 Aft.15.9. 
 
 B 
 
 eb 9.14. 
 
 4.Pct.3.i. 
 j .i too*!. 
 • .-: i.miV 
 
 [Tit.i.iy. 
 
3*8 
 Ss 
 
 um.3.17! 
 
 Chrijlitpfietotby 
 
 ' 
 
 
 < 
 
 l.Cor.7.1. 
 
 lam. 1. 17. 
 
 Jfai.jc.ix. 
 
 liidc vei£ 
 
 2-3. 
 
 pure by the wifdome giucn 
 ofGod 5 fromaboue ^ for it 
 being pure,and the light of 
 the Confcienc^, it muft al- 
 to be pure. 
 
 
 
 Se&ion 2. 
 Of the ejfefts hereof. 
 
 
 npHisfandlified, purged 
 * and pure Conference 
 
 6f alWqcleanpnefle; for it 
 looketh to rfye rule with a 
 pure mvid^ and the purity 
 . t of wifdome, from aboue, 
 which rule 'forbids all hl- 
 thinefTe of the fle fh'andfpi4 
 rit,* all defilements and}. 
 (pots of the world 5 and all j 
 flefhly feruice & impurityl 
 in Religion.And therefore J | 
 Cen-j 
 
Confcience. 
 
 Confidence auoidcth all 
 fuch filth , and vncleane- 
 neflewhatfocuer. 
 
 Secondly, it ftirres vp a 
 man to purity, as the Rule 
 commands it>and religion 
 ticth vnto it. Hence is it, 
 that from this pure Con- 
 fcience men regenerate are 
 called Pure - y and becaufe 
 this puritie of it caufeth 
 them to flic all impurities 
 in Religion and in conuer- 
 fation(which other of de- 
 filed minds and Confcien- 
 ces make no matter 6fJ 
 they are reproached wkh 
 the ignominious name of 
 Puritans, the name of old 
 Hereticks, called Catha- 
 rifts and Nouatians^whofe 
 herefie thefe fo nick-na- 
 med are farre from. 
 
 R 5 Sc&[- 
 
l.Tim»3.9 
 and.i-S* 
 
 Hcb.^.14. 
 
 Cbrtflianfeet&tby 
 
 Sedion 3. 
 
 fi^Tfl&p //£»** <?//£ is pure Con- 
 fcknce. 
 
 NOw left any bee de- 
 ceived by prefurning 
 of this pure Confciencc 5 as 
 ifchey had it which haue 
 it not,the word of God gi- 
 ueth vs euidence hereof, 
 to know where it is. Firft 5 
 it holdeth the miftery of 
 faith; for this is kept in a 
 pure conference. Second- 
 ly^ is accompanied with a 
 pure heart. Thirdly, hee 
 that hwith it ferucs God 
 purely ^ following the 
 ftcps of holy forefathers. 
 Fourthly and fadly, it is 
 fhewed by a pure life : for 
 this muft needs come from 
 thence: 
 
Cwftiencc. 
 
 , 
 
 thence: becaufe if the word 
 bepnre 3 the rule of ^Reli- 
 gion pur e D the Gofpel pure 3 
 the heart pure 5 the mind 
 pure , Confcience pure \ 
 then m'uft needs the ffic he I 
 pure^in liuing honc-ftly^in 
 working righteoufoefTe., 
 and. walking withc^gi- 
 uing offence. 
 
 - — it — - — : , * . : ; r 
 
 iZLi 
 
 Hcb.13. 
 
 IS. 
 Frou.*x»8* 
 
 Se&ion 4. 
 
 Howtokeefeitpare. 
 
 ■ 
 
 Heh the Confer 
 
 ence becornmeth 
 
 .pUtt^it- is to be kept pure ; 
 
 which is by auoiding that 
 
 ! jvitffech may defile it,whkh 
 
 tiftefci for installed fil-. 
 
 tMr>eflre T ind Ch^ift ; telk th 
 
 .■VSjthatitdefileththe man. 
 
 L Wei 
 
 IarrM.lL 
 
 J 8a 9. 
 
37* 
 
 
 Chrifiianfccfttby 
 
 We muft labour for Gqds 
 fpirit^faith,purity of mind, 
 and for the wifdome 
 which is from aboue 5 
 which maketh Confcience 
 pure,and will fo keep it. 
 
 L —. — i 1 Uu — — 
 
 C H A P. 50. 
 
 OftheiuftifyiHg Con feu 
 tnce. 
 
 THe laft different^ of 
 the regenerate Con- 
 fcience is the Confcience 
 iuftifying. This witnef 
 feth our righteoufneffe 
 before God, euen that 
 which the law requireth 
 and this it doth^not by the 
 law but by the Gofpell 5 in 
 allthofeinwhom it is the 
 power of God to falu#tion> 
 and are iuftiiied by faith in 
 Chrift. 
 
 Se&i- '| 
 
 - — I i 11 ■ ■ i r- — " 
 
Confcience. 
 
 Se&ioa i. 
 
 i 
 Uovo the Conjunct comes to 
 
 iuftife. 
 i 
 QTjEre it may he asked 
 
 jLXhow the Confcience by 
 the Gofpell doth fo iufiifie a 
 mant 
 
 x^nfo. Firft,The Gof- 
 pcll commandeth to be- 
 lecue in Chrift Iefus.i.Ioh . 
 3.23. Secondly, it teach- 
 t-th firft to reied righteouf 
 ncflfeofworkesby the law 
 in ourowneperfons: Rom. 
 3.2o.Phi!.3,$>.theGofpeJl 
 isvttcrly againft this. Se- 
 condly jit teacheth, and re- 
 uealeth not an other riglv 
 teoufnefle, but u^UD other; 
 waytoattairie it 5 which is 
 aotby works,but by faith 
 
 in 
 
 373 
 
374 
 
 ■ i. m 
 
 Rom.io. 
 
 30.3M2. 
 
 and3.28. 
 
 ».Cor.5. 
 
 *U 
 
 Rom.4.13* 
 
 24. 
 
 Eph.i.xj. 
 
 ChrifiUnfietothy 
 
 inChrift- for the Gofpell 
 hath made known, that the 
 righteoufneflfe ofthe law is 
 inChrift, and that fuch as 
 beleeue in him , haue it 
 imputed to them, and fo 
 becom^thefrighteotesLe- 
 fore God. Thirdly, what 
 the Gofpell comraandeth 
 and teacheth, that it ma- 
 kethgorid,through the ef 
 fe<5tiialm (fe of the Spirit- 
 and fo bindcth Confcierice 
 to beleeue and obey "the 
 fame. If any profeffingthe 
 Gofpell feeie not this bin- 
 ding power, it is for that 
 they remaine ignorant of 
 ir,orthat their knowledge 
 is not fandificd to them,or 
 for that it is >not preffed 
 home totfye.Gonfcience. 
 
 Se&i- 
 
Conjunct. 
 
 Sc&ian 2. 
 
 Inwhti tht iujlifpng Confcu 
 ence doth Jtand: and how 
 it dtffers from a tuftifying 
 fatb. 
 
 Q. TT'T Ere it may be deman- 
 *~Xdtd wherein is this in- 
 fiificatton ofCorfcicnce * 
 
 i^sinfo. It ftands in the 
 witneffing of our faith in 
 foure things. Firft, that we 
 beleeue what Chrift lefus 
 isinhimfelf, as the Eunuch 
 did, Ad.8.37. Secondly, 
 that we beleeue what he 
 was nude for vs that be- 
 leeue in him* euen our wif- 
 dome^righteoufncfTcY fon- 
 difkation, and redempti- 
 on, the end of the law for 
 righteoufneflfe to all that 
 beleeue 
 
37* 
 
 Gal. 1.1 & 
 
 Rom.4.j. 
 
 5.25.14. 
 
 x.Cor.f* 
 
 x.Iohfvio 
 
 Chrijlianfeetathj 
 
 belecue, and our iuftifier 5 
 Thirdly, that we doe be- 
 leeue to be iuftified by 
 him, and oncly ftand iuft 
 by his righteoufhefle im- 
 puted without the workes 
 of the Law. Foufthly,that 
 we beleeuein thus belee* 
 uing,that God for his Son 
 Icfus Chrifts fake will,yea 
 and doth account vs righ- 
 teous before him* AH 
 thefea&s of faith it doth 
 witneffe for vs vnto God .- 
 and this is the witneffe 
 within vs. 
 
 Some may fay, we haue 
 often heard of a iuftifying 
 faith,but.not fo of a iuftify- 
 ing Confcience, and ther- 
 fore defire to know the dif- 
 ference of them. 
 
 x^infvo Juftifying faith is 
 the inftrumentall meanes 
 
 _& 
 
Genfcichce. 
 
 by which we apply Chrift 
 to vs for our iuft>fication : 
 Iuftifying Conference is 
 the witnefling of thofe 
 forenamed a&s of -faith for 
 vs Vnto God. Faith is as 
 ono recciuing money and 
 paying it to his creditour 
 'to acquit him of his debt, 
 Confcience is a witneflfc 
 ftanding;by y iuftifying that 
 payment by which he is 
 freed from the debt. . 
 
 
 • i 
 Se&ion 3. 
 
 Of the ctwfort which arifeth 
 from this kJiifiwttM ef 
 Confcience. 
 
 Singular is the confolati- 
 on which a godly Chri- 
 ftianreapeth by ; this Con- 
 fcience 
 
 377 
 
37* 
 
 Rona.8.4* 
 
 Rom.j.io. 
 
 i.Cor.j. 
 1 8. 
 
 Ioh.14. 
 
 Hcb.i.l4 
 i.Ioh. 1.7 
 Mar.i. 
 
 Cbriftianfcetothy 
 
 fcience f6 witneifing his 
 faith in IcfusChrift, as be- 
 fore is flic wed. For whar 
 benefit by Chrift through 
 faith is obteined in Gods 
 Wrcie y in that 'thi^Cbn- 
 fcience doth comfort vs ; 
 Now the benefit is triani- 
 fold 5 Firft,It comfortetha-' 
 gainft the t errout* of rfte* 
 Iaw,fot'in Chrift wee ful- 
 fill it. Second ly^againft the 
 feare of Gods iuftice \ for 
 attonement is made r his. 
 wrath appealed, and he re- 
 conciled. Thirdly^againft 
 all Satans accufings • for 
 Chrift hath ouercome him 
 for vs; Fourthly 1 , againft 
 falls of infirmitie and fin- 
 ning after we be in Chrift : 
 for Chriftsbloud clenfeth 
 frorn all (innes • - He faues 
 his people from their fins, 
 
Confckncc. 
 
 and when they do Cmri?, he 
 isrhcir Aduocatc with the 
 Father,and rheir propitiati- 
 ation. Fifchly^againit fain- 
 ting vnder afflictions : for 
 they are changed from pu- 
 nifhments into chaftife- 
 ments, and from the figne 
 of Gods anger, into the 
 witncfTe of his loue : for 
 as many as he loueth 5 hee 
 chaftifeth, and fcourgcth. 
 Sixthly^againftallfad for- 
 row becaufe of our great 
 imperfe&tons , our too 
 much ignorance, our vn- 
 rightcoufneffe, our defe& 
 in holineffe, and the re- 
 mainders of finne and cor- 
 ruption in vs. For Iefus 
 Chriftis our purity, wif- 
 dome/ighi-eoufneffe, fan- 
 edification, and redempti- 
 on. Seuenthly 3 againftthe 
 feare 
 
 375? 
 
 i*Ioh.2.i. 
 
 Hcb.xi.j, 
 6, 
 
 i .Cor. i, 
 JO, 
 
£8 o 
 
 i.Tim.i. 
 io.Ioh.ic. 
 
 Rom. 2 1. 
 
 Cbriftianfeetotby 
 
 feare of death : for he hath 
 ouercome death 3 abohfhed 
 it r and giueft life and im- 
 mortality. Laftly, sgainft 
 rhe dread of damnation, 
 Hell,and deftru&ioiw For 
 Chrift hath freed and iufti- 
 fied vs j\vho can then con- 
 demne 9 Confcience, by 
 witneflfing our faith in 
 Chrift,affordeth vs confo- 
 lation againft the feare and 
 dread of all thefe things* 
 We.muft therfore labour 
 for it by the meanes where- 
 by it is attained^ of which 
 before; So muft wee en- 
 deuour to keepe it when 
 we haue it. 
 
 Sedi 
 
I €enfcknce. 
 
 Sexflion 4. 
 
 How to keepe this iufiifjing 
 Ctnfcience. 
 
 TO keepe this comfor- 
 table confcience, there 
 are two things to be obfer- 
 ued of vs • 
 
 1. To take heed of fuch 
 thingsas may ouerthrow it 
 and make vs to lofe it 3 and 
 they chiefly are thefe 
 three, Firft^to vpholda 
 couenant of workes be- 
 twecne God and vs his peo- 
 ple profefling theCofpelL 
 Secondly ,to maintainc iu- 
 ftification by workes, and 
 not by faith without the 
 workes oftheLaw.Third- 
 ly, to lofe our faith. For 
 hethatlofeth his faith, lo- 
 
 feth 
 
3 8: 
 
 i.Tim.r. 
 19* 
 
 Gal.f* 
 
 10.2 
 
 Chrijttanfze to thy 
 
 feth his good Conference: 
 And whofoeuer doe hold a 
 couenant of workes, and 
 righteoufnefle thereby are 
 in bondaged to the Law j 
 are fallen from grace pro- 
 pounded by the Gofpcll • 
 Rofr.9.30. 1 they cannot attaine to righ- 
 teoufnefle § Chrift profi- 
 teththem nothing jio re- 
 main they vnder the curfe, 
 from which by Chrift one- 
 ly they muft be freed. 
 Therefore fueh cannot 
 haue this iuftifying Con- 
 fcience^but bythefe means 
 doelofeit, becaufe it wit- 
 neflfcthit through faith of 
 the Gofpell^and not by the 
 Law. 
 
 2. To keepe this Con- 
 
 nee, as we muft take 
 
 heed Of that which may o- 
 
 uerthrow fajft muft we be 
 
 carefiill 
 
 Gal.j. 13 
 and 74. 
 
Conjaersce. 
 
 383 
 
 careful to maintain*- and 
 nourifh that which will 
 preferue it, and that is, by 
 ftrengthening of our faith, 
 by holding to the Coue- 
 nant of Grace ; by medita- 
 ting vpon not onely the 
 fufficiencie r but alio vpon 
 the efficacie of Chrift his 
 fatisfo&ion , and merit of 
 his obedience particularly 
 foreuery one of vs, belee- 
 jging ro. be faued onely by 
 him: by confidering ' of 
 Gods 'faithfulneffc and 
 truth ia his gracious pro- 
 mifes jaadeto vs in Chrift; 
 ^d/fejrthe; frequent vfc of 
 -the Lords fuppcr-in which 
 .our fiith may be greatly 
 ftrengthcned 3 Firft 5 by be- 
 holding God the Father 
 giuing- Chrift his Sonne. 
 Secondly, by confidering 
 how 
 
3 8 4 
 
 Ioh.I7. 
 
 Chriftunfeetotby 
 
 how Chrift offered hun- 
 felie. Thirdly, by both 
 thefe to gather the infinite 
 loue of both towards* vs \ 
 1 Fourthly, by affuringour 
 ' felues,firft^:hat we may ap- 
 ply Chrift particularly : fe- 
 condly, that Chrift is re- 
 ceined intavs; for I am in 
 them, faith hee. Thirdly, 
 That we can no more lofe 
 Chrift^thcn the elements 
 which wchaue received. 
 Thus by the > Sacrament 
 may our faith bee ftreng- ; 
 thened, and foouriuftify- 
 ,ing Conference preferucd- 
 *which witneiTeth onefy fb,j 
 as wee haue: faith to be- 
 leeue-fo as if faith faile, it 
 failcth,if faith haue it work, 
 then this Conference hath 
 it worke^and dflfordeth vs 
 (insular comfort betweene 
 God 
 
Confcience. 
 
 iGod and vs. And thus 
 i much now at the length 
 concerning a good Consci- 
 ence and all the differences f 
 thereof: the general! fruit | 
 and benefit of all followes. | 
 
 Chap, 52. 
 
 Of the finguLir ejfcfl which* 
 riftthfrem a good Cwfci 
 ence regenerate^quiet, up 
 right, pure \andiujtifpvg. 
 
 3 8 5 
 
 Hen man hath at 
 tained to a good 
 Confcience regencrat D and 
 that it be quiet, pure, vp~ 
 right, and \yitnefik)g (Wf 
 fiich in the Lord Icfus, 
 through the binding pow- 
 er oi the Go/pell, it wor- 
 keth a holy and reuennr 
 S bold- 
 
 
37§ 
 
 I.Ioh.J- 
 
 II. 
 Eph.3.12/ 
 
 loh.ix.17. 
 7* 
 
 Iofe.13.1f. 
 1 8. and 16. 
 19. 
 
 '1X01.5.*. 
 8. 
 
 Christian fit te thy 
 
 Pfa. 44- s. 
 
 Rom,8.$3. 
 3y« 
 
 boldnefTe 5 with confidence 
 to haue acceflfe vnto God 5 
 to make vs 5 euen after feare- 
 full falis (being truly peni- 
 tent) to appeale to God 
 concerning cur loue to 
 him ; to be afTured of our 
 faluation 5 to be comforted 
 in great affli<5Hons,bcing a- 
 bletofay,lethim flay me, 
 yet will I truft in him* I 
 lball-be iuftified, for my re- 
 cord is in heauen, and wit- 
 nefTeonhigh; andlaftlyto 
 defire to be difTolucd and 
 to be * with Chrift. F0r 
 through this good Cbnfti- 
 encefoquier^pure, andvp- 
 right, our hearts are freed 
 from feares,and we haue a; 
 ( holy glorying in the Lord,* 
 with giuing him thanks,' 
 and praifc for our peace 
 and attornment with God: 
 
 con- 
 
Confcience. 
 
 concluding that nothing 
 can fepante vs from the 
 loue of God which is 
 in Chnfl: Icfus. But here 
 left many bee decciucd 5 it j 
 (hall notbeamiffe to fliew , 
 a difference ? betweene this 
 holy Confidence arifing 
 from Confciencc, and 
 fleflily prefumption , of 
 which in the Chapter fol- 
 lowing. 
 
 f ; I ~ | — 
 
 Chap. 53. 
 
 of the difference hetxveenc con- 
 fdencefrorn agoodConfci- 
 ence^nd prefumption from 
 a deceit full heart. 
 
 T Here be two rocks on 
 which man fplit their 
 Soules ;the one is defpera- 
 S 2 tion 
 
3 8 8 I CbrifiUnfee to thy 
 
 I I M U I * — ■ " " i ■ I — — — ■ ^ 
 
 tion,which mod feare, and 
 feweft feclej the other pre- 
 fumption, which almoft 
 none dread, and yet by it 
 moft are tumbled into Hel, 
 before they be aware : not 
 one of tenne thoufands 
 (hall we heare of defpai- 
 ring, bur tenne thoufands 
 to one ofthcrn prefuming, 
 as the whole World in 
 the daies of Noab^ a whole 
 City, yea many Cities, 
 while one L$t feared, and 
 the reft by preemption 
 pcrifhed. 
 
 Now. holy Confidence 
 with a ^ood Confcience 
 prcferucth from both , 
 from the one,,ind from the 
 other ; (o that a godly man 
 fliall neither defpaire nor 
 prefume. Confidence is 
 oppofite to defpaire, and 
 there- 
 
Confcievce. 
 
 therfore need I nor fet out 
 rheir differences • but con- 
 fidence and preemption 
 hauc fome fcmblancesjand 
 therefore it is fit they 
 fhould be well difcerned 
 one from the other. 
 
 Se&ion t. 
 
 In whom they be,and their na- 
 tures or properties* 
 
 ■J*Hc one is in the regene- 
 rate, and is fupernatu- 
 rall,inone of a good Con- 
 science, qualified with 
 grace : The orher in the 
 vnrcgencrate 5 and is nam- 
 rail in one of an ill Confid- 
 ence, and without grace. 
 Preemption takes oil for 
 granted without cxamina- 
 .:■■• S 3 tionj 
 
3 82 
 
 Chrijiian fee to thy 
 
 ji 
 
 tionj and can giue no good 
 reafonof his ftate between 
 God and him : but confi- 
 dence from a good Con- 
 ference trufteth vpon found 
 triali/erious fearching out 
 ofa mans ftanding,and is a- 
 ble to yeld fufficient reafon 
 of that Confidence : pre- 
 emption giueth nature it 
 fwing/o doth not this ho- 
 ly confidence^but rcftrains 
 ir. 
 
 
 Sedion3. 
 of their differing caufes. 
 
 pRefumption is from 
 * felf conceit, & wrought 
 by Satan, who fugge- 
 fteth perfuafion of mercy, 
 though men liue neuer fo 
 
 wi- 
 
Cenfcimcc. \. 383 
 
 wickedly without any care j 
 ofreligious duties. Confi- 1 
 dencc from a goodConfci- 
 cnce is wrought by Gods 
 fptrit,and fo holds faft vp- 
 on Gods mercy D not fcpara- 
 ted from a reuerent awe of 
 God, and holy obedience. 
 Prefumption growe-th vp- 
 on outward profperity, 
 worldly preferments, and 
 earthly contentments :But 
 confidence > from a good 
 Confcicnce' grovveth vp- 
 on inward peace with 
 God, when the World 
 frowneth, and affordeth 
 nothing but difcontcnt- 
 ments. Prefumption get- j* 
 teth flrength from other ; 
 j mens finnes, (rom fuchas j 
 finne as they do, or doe \ 
 worfe in fomeeuils.but ef- J 
 peciaily from the falls of j 
 S 4 the) 
 
3?2 
 
 Chrijlianfietoiby 
 
 the godly : But this holy 
 confidence is thcrby (om- 
 what /haken, and that 
 rhrough feare of falling* 
 Preemption is ignorant, 
 and is built vpon fomc er- 
 roneous concensus that, 
 God made a!l,fo will he be 
 mercifull and faue all, con- 
 trarie to Ifai. 27.11. that 
 Chrift died for all, and yet 
 will at laft day damne ma- 
 ny- that God requireth no 
 more of mm, then he is a- 
 bleto performe$thatmany 
 make more adoe togoeto 
 heauen,then needethjthat 
 there needs not {o much 
 teaching and preaching, 
 that all that can be faid,is to 
 loue God aboue all 3 aud 
 our Neighbour as our 
 felues and fuch like falfe 
 imaginations. Butfpiritu- 
 
 aflj 
 
Confciencc. 39 3 
 
 all confidence is grounded 
 vpon found knowledge, 
 and reie&eth thefe rotten 
 props, and falfiities, and 
 knowes the way to Hea- 
 uentobe ftraite, and few 
 find ir. 
 
 Setfion 4. 
 of their differing effifls. 
 
 Preemption makes a 
 man to think repentance 
 an eafie a& 5 aid therefore 
 to deferre of his repen- 
 tance from time to time til 
 he can finde leafure to re. 
 pent. So doth not this 
 confidence : butindgeih it 
 hard; and feares to. put it 
 off, labouring to ;fhew 
 forth repentance and the 
 S 5 fruits 
 
3%6 
 
 Cbrijtianfcetdthy 
 
 fruits thereof daily • Pre- 
 fumption makes a man to ! 
 negle<fhhe meanes offal- 
 uation, preaching of Gods 
 word.,holy meditation 3 fer- 
 uent prayer.This holy con- 
 fidence moueth vs to the 
 vfe of the meanes 3 and 
 therein to delight and to 
 exercife our felues therin. 
 Preemption makes a man 
 in the vfe of the meanes, 
 hearing^praying^eceiuing 
 the Sacrament^to do them 
 as duties to be done : but 
 without any care of the 
 manner y effect, and fruit 
 reaped thereby. But this 
 heauenly confidence in ho- 
 ly exercifes and duties 
 makes a man to doe them 
 as with the matter, fo to 
 hauetegardtothe maner, 
 obferuing the effe&s and 
 
 ex- 
 
Cwfcitncc. 
 
 exprefling the fruitcs after- 
 wards. Prefumption makes 
 a man proud and willfully 
 cfpecially in profperity; 
 but bafely to be deiccflcd 
 andcaftdowne in aduerfi- 
 ty. This confidence from 
 a good Confidence, works 
 gracious humility,felfe de- 
 niall euen in profperity , 
 and is not without com- 
 ] fort and courage inaduer- 
 ! fity.' Prefumption makes a 
 ! man bold to finne, as the 
 | Ifrae^Jites did, proud hha- 
 \ nan , and K^tmaziah the 
 i King, though forewarned 
 to the contrarie. This con- 
 fidence rcftraineth from 
 finnc,and makes a man to 
 feare that he offend not 3 ef- ; 
 pecially being forewarned. 
 Prefumption cannot en- 
 courage a man to goe to 
 \ God, 
 
396 
 
 Cbriftianfcetothy 
 
 God,and there to lay open 
 all his finnes before him 
 particularly, but onely to 
 confefle in generall that 
 he is a (inner. But this con- 
 f cionable confidence aflfor- 
 deth a man comfort in £o 
 doing fo as he dare do it 
 with perfvvafion of mercy. 
 Preemption will neuer 
 hearten a man to fuffer 
 boldly for religion > but 
 tnakeshim to feare, faint, 
 and toftartbackcin fucha 
 cafe. But this confidence 
 from a good Confcience 
 makes a man ftout in Gods 
 caufe 5 and to reioyce in 
 tribulation for rigfoteouf- 
 ncfTefakeXaftfy preemp- 
 tion carrieth a man to Hell; 
 but this confidence bring- 
 ethto Heauen. And thus 
 farre touching the diffe- 
 rence 
 
Confcience. 
 
 ■ I_L I I L ■ !•■ 
 
 renceofthefetvvo. 
 
 Chap. 54. 
 
 Of the time \of "Conscience con* 
 tinuance in it working. 
 
 NO w followetb the laft 
 point in this Treatife 
 of Conference to be hand- 
 led, and that is concerning 
 the time and continuance 
 of it working; of which 
 there is a fourefold confi- 
 deration 3 firft 5 here/econd- 
 Iy.at death.Thirdly, at laft 
 day^and Fourrhiy,aftcrthe 
 dayofiudgement. 
 
 Se£i 
 
 i 
 
3 9 o Chrifiunfte to thy 
 
 Se&ion i. 
 OJConfcitnce working here. 
 
 THat it hath it operati- 
 on in this life, while 
 men remaine among men, 
 and conuerfe with men,the 
 whole difcourfe in this 
 booke fheweth ; mens ex- 
 perience can beare witnes 
 of it; and examples of men 
 in Confcience tormented 
 giue euidence hereof in all 
 ages. 
 
 Serti- 
 
Conjunct. 
 
 Se&ion2. 
 Of the working At death. 
 
 \j\7Hcn death the 
 
 V V dreadfull meffen- 
 gcr to the damned com- 
 meth,ifthofe vvofull ones 
 doe but once bcthinke 
 thcmfelues that they are 
 going before God, that 
 now they muft away to 
 their appointed place, 
 death being the reward of 
 finne v Conference cannot 
 but then begin to work, as 
 it hath done of (bine in a 
 fearefull manner vpon fick- 
 ncflfe 5 and in their death- 
 bed ; Yea,ithathgricuou- 
 fly afflided fometime ve- 
 ry godly men ; of both forts 
 * inftances may begiuen 
 
 ScSi- 
 
400 
 
 Chriftianfeetotbj 
 
 Rcu.io. 
 
 Roro.i.itf. 
 EccIcCn. 
 14. 
 l.)Cor.4.5 
 
 Se<5Hon3. 
 Of the t?or king of it at the Uft 
 day. 
 
 WHen Chrift fhall 
 come to iudge- 
 :ncnt,and when euery one 
 fhallappeare before his tri- 
 bunall feate to render an 
 account of all that which 
 hath beene done in the bo- 
 dy 5 whether good or euill, 
 then the books fhalbe ope- 
 ned 3 euen the books of 
 I their Confciences , in 
 ' which haue been regiftred 
 vpmens fins^ themoftfe- 
 cretyind hidden, the very 
 Counfels of the heart: 
 Then the wicked /hall 
 tremble^ but the godly 
 fhall haue boldncfle : for 
 it is the day of their full re- 1 
 demption, 
 
Con (etwee. 
 
 demption, & then Confer- 
 ence (bail comfort them in 
 beholding their Redee- 
 mer>their Sauiour. 
 
 S;£tion 4. 
 
 Of the dttrabkneffe of it in 
 Bttotn. 
 
 COnfcience good and 
 vpright goeth with 
 men into hcauen ; for 
 Gods will as a Rule ftill re- 
 maineth knowne to them: 
 they haue alfo the vfe of 
 their vnderftanding in and 
 concerning the rule, the 
 will of God • They ad and 
 do according to Gods wil, 
 which cannot want appli- 
 cation vponthe a6t corref- 
 pondent to the rule, and 
 therefore 
 
J7T 
 
 "7 
 
 t ?t*r* i»%, 9v 9fJ l 
 
 therefore mutt there needs 
 be Confcience, which be- 
 ing here in the godly im- 
 perfe& 5 muft needs be there 
 in perfe&ion vpon their 
 complete and perfect obe- 
 dience. K^idam in his ftate 
 ofinnocencicand perfedti- 
 on had Confciencej the 
 fame is renewed in the e- 
 le& Saints of God there $ ac 
 death it remaineth, and at 
 the laft day men (hall find it 
 in them: And may any ima- 
 gine then, that it (hall be 
 wanting in heauen/* No 
 verily : for here it is good 
 mens chicfeft comfort vn- 
 derGod, and there a! fo it 
 (hall be their confolation, 
 and that vpon the fame 
 grounds as here though 
 imperfe<5t,but there in per- 
 fection: Now the grounds 
 
 of 
 
of comfort from Confer- 
 ence in this life are thefe. 
 
 r. Our auoiding of fin, 
 and maftcry oner corrupt 
 tions:now, in Heauenwee 
 (hall in this refped haue 
 Confcience to comfort vs } 
 for no vncleane thing (hall 
 come in there 5 flefli and 
 bloud cannot enter into 
 that Kingdome j no more 
 finning there, corruption 
 hath put on incorruption ; 
 and vveake man and finfull 
 hath on him there fulneffe 
 offan&itie. 
 
 2.0ur obedience here to 
 Gods law makes cofcience 
 to comfort vs j much more 
 in Heauen where it fhall be 
 in ful perfedion 3 euen legal 
 obedience in euery mans 
 perfon then ; fo as there im- 1 
 puted righteoufnesby faith 1 
 feafeth : I 
 
 S3 
 
4°4 
 
 2»Cor»t. 
 
 12. 
 
 Chriftianfectetby 
 
 ccafeth : legall nghte- 
 oufneffe was in \^£d&m 
 himfelfe for dirc&ion • E- 
 uangclicair is now for 
 /importation ; and found 
 in an other, which is du- 
 ring our rime here ; but 
 mhcauen legall obedience 
 and righteoufnefTe (hall be 
 found in all the Saints af- 
 ter the iudgement day# 
 
 3. Our conuerfation, 
 being here fincere, louing, 
 fimple, without fraud: 
 which ioyed Saint Pauls 
 Confidence : Now in hea- 
 uen the fellowfbip is per* 
 fe&ly fincerc, and louing, 
 ful oftrueaffe&ion ofloue, 
 without Hipocrifie 5 fimula- 
 tionand deceit, performed 
 infimplicity of heart and 
 foule^allofonc mind and 
 will. There is no enuy 3 no 
 srud- 
 
Confcience. 
 *■ ■ ■ ■ ■» ■ ■ * ■ ' ■ 
 grudging, no maligning, 
 nor ill fpeaking. Confci- 
 encc cleareth them of all 
 thefe, and comforts them 
 in their happy and moft 
 blefled focierie together. 
 
 4. Our hauing here 
 Gods fpirit ; which doth 
 vvitaejTe with our Confer- 
 ences, that we are now 
 Gods Children : Now 
 in heauen fliall Confidence, 
 through Godsfpirit^ here- 
 in greatly comfort vs; aP 
 furing vs for euer to be the 
 Lords without wauering 
 or doubting. 
 
 5. Our here fellowfhip 
 with the Father and the 
 Sonne 3 i.Io.h.x.3. but in 
 Heauen ejuidentj more ex- 
 cellent and glorious. 
 
 Vpon thefe grounds, 
 Confcience as it did in yfa 
 dam, \ 
 
i$$ | Chrijiianfeetothy 
 
 dam, when he was in the 
 ftate of innoccncie 3 dosh 
 now. 
 
 i. It beareth witnefle 
 to the godly of all thefe 
 things, and that they are 
 eftdued with perfe&know- 
 ledge there, with perfect 
 holinefTe and righteouf 
 nefle^ and euen with that 
 image of God 5 after which 
 they at the beginning 
 were created, now in ail 
 pcrfe&ion both of body 
 and foule* 
 
 2. Ir hereupon doth 
 
 comfort them vnfpeakea- 
 
 b!y 5 the vnexprelubleioy 
 
 therof is as an. heauen in it 
 
 felfe vnto them, by the 
 
 comfort whereof they 
 
 j conuerfe with Angels, as 
 
 f fellow feruants 5 and liue in 
 
 Gods holy prcfence,rrioi- 
 
 cin g. 
 
Confcknce. 
 
 399 
 
 cing with thankfgiuing 
 and praifes endlefly. 
 
 Se&ion 5, 
 
 OfConfcience working in the 
 damned in Hell. 
 
 COnfcience as it witnef- 
 feth for the bietfed 
 Ones in Heaa^n^ ftnd '•com- 
 forter h them : So in Hell it 
 witneffeth againft the 
 damned,- and tormenteth 
 them, and is called ehe 
 wvrrnetbatneuer dieih^ and 
 it is well compared thusjto 
 aworme,and to a worme 
 tharneuer dieth.lt is com- 
 pared firft to a worme; 
 
 1. A worme is bred of 
 
 corruption, fo comes this 
 
 Hcll-worme ofConfcience 
 
 from 
 
 Mar.9.44. 
 46. 
 
,e8 
 
 lob. I J. 1 <5. 
 
 Hof;.!. 
 
 Cbrijlianfee to thy 
 
 from filthie corrupt lufts 
 within vs. Secondly , a! 
 worme lyeth gnawing and 
 griping in the ftomacke 
 and bowels ; fo this HelK 
 worme in the fbule and i 
 heart of mam Thirdly, A! 
 worme in mouing turneth 
 tooandfrOjthis way, and 
 that way j So this Hell-, 
 worme in mouing works 
 torture and pangs sow one 
 way 5 now another : by fct- 
 ting finnes before them, 
 which is a great plague, 
 Pfal.50.21. threatnedbyj 
 the Lord- It was an -an* j 
 guifh and bitternefle to , 
 lobs foule,to be made to re- j 
 member the finnes ofihis 
 youth; For hereby they 
 know that God kcepes in 
 remembrance all their fins, 
 iland hath them fet before 
 1 .his 
 
C$n\citnct. 
 
 his face, and therefore his 
 anger and wrath feizeth 
 vponthem. Secondly, by 
 applying the defert of the 
 torments and plagues in 
 Hel!,as iuftly deferred for 
 fuch finnes. For when they 
 feeke for mercy, this Hell- 
 wormeofConfcienccwill 
 reply, and fay as K^dbrabam 
 in the Parable, Remember 
 thou tookeft thy pleafurcs, 
 thou gapedft for profits, 
 didft hunt after prefer- 
 ment,nothing could with- 
 hold thee, thou wouldft be 
 filthy in vncleanneffe, in a- 
 dukery,fornication, drun- 
 kennefle and gluttonie • 
 thou wouldft oppreffe, 
 coozen and defraud to get 
 wealth, now art thou tor- 
 mented and tortured, and 
 fhaltbee. Thirdly, by tel- 
 T ling 
 
 401 
 
 Hof.7. 
 
 7.8. 
 
402 
 
 CbriflUnfetuthy 
 
 M ■ 1 1 I ■ mm mua , ,m | , , , , 
 
 ling them, when they look 
 vp,and fee jhe godly in fc- 
 licitie, that they are vn- 
 worthy of that happineflfe : 
 becaufe they defpiled 
 God, Gods Word, Gods 
 Miniftcrs, and Gods peo- 
 ple; and therefore haue 
 loft for eucr their portion 
 there now 5 thus this Hell- 
 worme tormenteth them. 
 
 Secondly, it is a worme 
 that neuer dyeth. Heerc 
 wormes in the ftomacke or 
 belly may be killed,and by 
 Phyficke auoided 5 but no 
 meanes to kill this : it ne- 
 uer dyeth,but is euer with- 
 out end tormenting and af- 
 fliding, torturing and reft- 
 kdy vexing the damned 
 there. 
 
 The wofiill effe&s are 
 
 thefe: They are in reftleflfe 
 
 paine 
 
Cwfcicnct. 
 
 paine^d feeke for eafe, as 
 the Parable ofDiues fliew- 
 eth • but now the time of 
 mercy is paft, and noeafe 
 intheleaftdegreetobecx 
 pc&ed from God : forhee 
 endured their finnes, and 
 they muft: now endure 
 his plagues, Secondly,they 
 defire to die, and co cut off 
 J their dayes,wifhing a finall 
 confumption^ but this can- 
 not bee ^ they once dyed, 
 now they muft liue as dy- 
 ing, and dying yet liue 
 moftmiferably invnfpeak- 
 able torment. Thirdly, 
 they weep and gnafli their 
 teeth,as fuch doe as be tor- 
 mented with wormes. 
 
 They weep and lament, 
 and that vpon a fourefbld 
 confederation; firft/orthe 
 lofle of heauen and that 
 T 2 hap- 
 
 403 
 
 Luk.16.24 
 
 
4°4 
 
 LuIc.l3.2S 
 
 Rend.»T.$ 
 
 Matth.»5« 
 
 Chrijlian fee tot by 
 
 happineffe there; iuft caufe 
 of forrow and lamentati- 
 on, for the loffe is vn~ 
 ualewable ; Heauen for 
 Hell 5 others admitted in, 
 and they thruft outj this 
 makes them weepe. Se- 
 condly,then becaufe of the 
 torment, the gnawing 
 worme, the flames of fire, 
 in a Lake of fire and brim- 
 ftone, a burning fornace. 
 Thirdly, for that they are 
 with the Diuels and his an- 
 gels, their companions in 
 that endleffe woe. Laftly, 
 becaufe they cry to God, 
 they cry to the Lord Iefus, 
 and none will heare nor pi- 
 tie them ; no (if they knew 
 one another) not parents 
 their children,not children 
 their parents, not thehuf 
 band his wife,nor the wife 
 
 her 
 
Confcunce. 
 
 her husband would fbew 
 anypitie- for IefusChrift 
 will now doe nothing for ; 
 them. Is not heere caufe ■ 
 then of weeping and la- \ 
 mentation 1 
 
 They gnafli with their ! 
 teeth • whidb is \ iigne of j 
 anger and extreme impati- I 
 ency and rage : for they are I 
 mad, firft, againft them- ■ 
 fclues for beins; the caufe ■ 
 of their owne confufion | 
 and damnation 5 asthe Hell- 
 vvorme will tell them. Se- 
 condly, againft thofe hel- 
 lifli fpirits for inticing 
 them tp fin, for hardening 
 their hearts in finning. 
 Thirdly, againft one ano- 
 ther for caufingj occafio- 
 ning, counfeliing, counte- 
 nancing , and furthering 
 one another in euill : Oh 
 T 3 how 
 
 4° 5 
 
 lob l5.9. 
 
406 
 
 Chrijlianfeetothy 
 
 how many children will 
 curie their parents for ill c- 
 ducation / Oh how many 
 fernants will hauecaufeto 
 curfc their matters for neg- 
 leding their poore foules, j 
 and for fuffering them in | 
 wicked courfes 1 Oh how 
 many people will curfe bit- 
 terly their blind, or care- 
 IcfTe Paftors I Oh that men 
 could heare their com- 
 plaints, their cries.and bit- 
 ter wailings, toterrifievs 
 irom ioyning together in 
 wickedneflfe ! Let it not 
 feeme incredible to fup- 
 pofe 3 that they wilibreakc 
 ! into bitter cur fo; for if tor- 
 \ mentmoued patient /<?£ to 
 lob j. curfe the day that euer hee 
 ' was borne 3 andblefiTed7^ 
 Un.20. i4- remy to breake into curfes 5 
 I as the wicked people will 
 1 doe 
 
Conscience. 
 
 doe here j fh ill we rhinke 
 itftrange, that thefe dam- 
 ned wretches fliould fefj 
 intocurfing thcrec' Fourth- 
 ly 3 againft the godly to fee 
 them in felicity: this here 
 will make them gna/h with 
 their teeth ; they are ftill 
 io full of cnuy and hatred 
 againft them, that then 
 they will be enraged to fee 
 them bleffed, and them- 
 feluesaccurfed.LaftIy,they 
 will rage againft God, and 
 blafpheme him, Co the wic- 
 ked vvil do,becaufe of their 
 torments ; for repent they 
 cannot, neither will they 
 giue glory vnto God. 
 
 Confidcr thefe wofull 
 cffc&s of this Hcll-worme 
 hereafter, which now lieth 
 at reft within thee,, chat 
 haft hardened thy heart in 
 T 4 wic- 
 
 407 
 
4o3 
 
 ChrijiUnfee to thy 
 
 wkkedneflfe. Oh betimes 
 looke to thy Confcience, 
 make it thy friend , that 
 God may bee alfb thy I 
 friend^ left it become thy ! 
 fbe 5 and be the Hel-worme 
 among the damned fiends, 
 there to torment thee 
 for euer and 
 cuer. 
 
 F I N I S.