A DISCOURSE OF Conscience: Wherein is set down the nature, properties, and differences thereof: as also the way to Get and keep good Conscience.  
Printed by john Legate, Printer to the University of Cambridge. 1596    

The contents.  

Cap. 1. What conscience is.  
2. The actions or duties of conscience. Where this point is handled, How any thing is said to bind conscience.  
3. The kinds and differences of conscience. Where is handled, Liberty of conscience, and the question disputed; whether a man may in conscience be unfallibly certain of his salvation.  
4. Man's duty touching his conscience, which is to get and to keep it.    

❧ TO THE RIGHT HONOURABLE SIR WILLIAM PIRIAM Knight, Lord chief Baron of her majesties Exchequer. Grace and peace.  
RIght Honourable, it can not be unknown to yourself, or to any man of a days experience, that it is thought a small matter to commit a sin, or, to lie in sins against a man's own conscience. For many when they are told of their duty in this point, reply and say, What tell you me of conscience? Conscience was hanged long ago. But unless they take better heed, and prevent the danger by repentance, Hanged-conscience will revive and become both gibbet and hangman to them either in this life or the life to come. For Conscience is appointed of God to declare and put in execution his just judgement against sinners: and as God cannot possibly be overcome of man, so neither can the judgement of conscience being the judgement of God be wholly extinguished. Indeed Satan for his part goes about by all means he can, to benumb the conscience: but all is nothing. For as the sick man, when he seems to sleep and take his rest, is inwardly full of troubles: so the benumbed and drowsy conscience wants not his secret pangs and terrors; and when it shall be roused by the judgement of God, it waxeth cruel and fierce like a wild beast. Again, when a man sins against his conscience, as much as in him lieth, he plungeth himself into the gulf of desperation: for every wound of the conscience, though the smart of it be little felt, is a deadly wound: and he that goes on to sin against his conscience, stabs and wounds it often in the same place: and all renewed wounds (as we know) are hardly or never cured. Thirdly, he that lieth in sins against his conscience, cannot call upon the name of God: for guilty conscience makes a man fly from God. And Christ saith, God heareth not sinners, understanding by sinners, such as go on in their own ways against conscience: and what can be more doleful then to be barred of the invocation of God's name? Lastly, such persons after the last judgement, shall have not only their bodies in torment, but the w●… in the soul and conscience shall never 〈◊〉: and what will it profit a man to gain the whole world by doing things against his own conscience, and lose his own soul.  
Now that men 〈◊〉 this manner careless touching conscience, may see their folly and the great danger thereof and come to amendment; I have penned this small treatise: and according to the ancient and laudable custom, as also according to my long intended purpose, I now dedicate and present the same to your Lordship. The reasons which have emboldened me to this enterprise (all by respects excluded) are these. General doctrine in points of religion is dark and obscure, and very hardly practised without the the light of particular examples: and therefore the doctrine of conscience, by due right pertains to a man of conscience, such an one as your Lordship is, who (others of like place not excepted) have obtained this mercy at God's hand to keep faith and good conscience. Again, considering that justice and conscience have always been friends: I am induced to think that your Lordship being publicly set apart for the execution and maintenance of civil justice, will approve and accept a Treatise propounding rules and precepts of conscience. Thus therefore craving pardon for my boldness, and hoping of your Lordship's good acceptance, I commend you to God and to the word of his grace.  
1596. june 14. Your Lordships to command, W. Perkins.   

OF CONSCIENCE.  
CAP. I. What conscience is.  
COnscience is a part of the understanding in all reasonable creatures, determining of their particular actions either with them or against them.  
I say conscience is a part of the understanding, and I show it thus. God in framing of the soul placed in it two principal faculties, Understanding and Will. Understanding is that faculty in the sole whereby we use reason: and it is the more principal part serving to rule and order the whole man, and therefore it is placed in the soul to be as the wagginer in the waggin. The Will is an other faculty, whereby we do will or nill any thing, that is, choose or refuse it. With the will is joined sundry affections, as joy, sorrow, love, ha●●ed, etc. whereby we embrace or eschew that which is good or evil. Now, conscience is not placed in the affections nor will, but in the understanding, because the actions thereof stand in the use of reason. Understanding again hath two parts. The first is that which stands in the view and contemplation of truth and falsehood, and goes no further. The second is that which stands in the view and consideration of every particular action, to search whether it be good or bad. The first is called the Theorical, the second the practical understanding. And under this latter is conscience to be comprehended: because his property is to judge of the goodness or badness of things or actions done.  
Again I say that conscience is a 
b Understading hath ●o part● properly but by analogy in respect of diverse objects & actions.  part of the mind or understanding, to show that conscience is not a bare knowledge or judgement of the understanding (as 
c Th●… Aq●i● p●●. 1. q. ●9. 〈◊〉. 13. Dominic. 〈◊〉 on this place. 〈◊〉, etc.  men commonly write) but a natural power, faculty, or created quality from whence knowledge and judgement proceed as effects. This the Scriptures confirm in that they ascribe sundry works and actions to conscience, as accusing, excusing, comforting, terrifying. Which actions could not thence proceed, if conscience were no more but an action or act of the mind. Indeed I grant, it may be taken for a certain actual knowledge, which is the effect thereof: but to speak properly, this knowledge must proceed of a power in the soul, the property whereof is to take the principles and conclusions of the mind and apply them, & by applying either to accuse or excuse. This is the ground of all, and this I take to be conscience. If it be obtected that conscience cannot be a natural power, because it may be lost: I answer if conscience be lost, it is only in respect of the use thereof, as reason is lost in the drunken man, and not otherwise.  
I add, that the proper subjects of conscience are reasonable creatures; that is, men and angels. Hereby conscience is excluded first of all from 〈◊〉 beasts for though they have life & sense, & in many things some shadows of reason, yet because they want true reason, they want conscience also. Secondly from God the creator, who being righteousness itself, needeth not conscience to order & govern his actions. And whereas Peter saith, 1. Pet. 2. 19 that men must endure grief wrongfully for conscience of God, his meaning is not to show that God hath conscience, but that men are to suffer many wrongs because their consciences do bind them, in so doing to obey God's will, which conscience directly respecteth.  
And I say that conscience is in all reasonable creatures, that none might imagine that some men by nature have conscience in them, some none at all. For as many men as them are, so many consciences there be: and every particular man hath his own particular conscience.  
The proper end of conscience is, to determine of things done. And by this one thing, conscience is distinguished from all other gifts of the min●… as intelligence opinion, science faith, prudence. Intelligence simply conce●… thing 
〈◊〉 opinion 〈◊〉 〈◊〉 .  to be or not to be: science judgeth it to be certain and sure: faith is a persuasion, whereby we believe things that are not: 〈◊〉 discerneth what is meet to be done, what to be left undone; but conscience goes further yet than all these: for it determines or gives sentence of things done, by saying unto us, This was done, this was not done: this may be done, this may not be done this was weldone, this was ill done.  
The things that conscience determines of, are a man's own actions: his own actions, I say. To be certain what an other man hath said or done, is commonly called knowledge: but for a man to be certain what he himself hath done or said, that is conscience. Again conscience meddles not with generals, only it deals in particular actions: and that, not in some few, but in all.  
The manner of consciences determination, is to set down his judgement either with the creature or against it: I add this clause, because conscience is of a divine nature, and is a thing placed by God in the midst between him and man, as an arbitrator to give sentence and to pronounce either with man or against man unto God. For otherwhiles, it consents and speaks with God against the man in whom it is placed: other whiles again it consents with him and speaks for him before the Lord. And hence comes one reason of the name of conscience. Scire, to know, is of one man alone by himself: and conscire is, when two at the least know some one secret thing; either of them knowing it together with the other. Therefore the name 〈◊〉, or Conscientia conscience, is that thing that combines two together, and makes them partners in the knowledge of one and the same secret. Now man and man, o● man and Angel can not be combined; because they can not know the secret of any man unless it be revealed to them: it remains therefore that this combination is only between man and God. God knows perfectly all the doings of man, though they be never so hid and concealed: and man by a gift given him of God, knows together with God, the same things of himself: and this gift is named Conscience.   

CAP. II. Of the duties of conscience.  
THe proper actions or duties of conscience are twofold, to give 
〈◊〉 1. of the testimony of conscience.  testimony or to give judgement. Rom. 2. 15.  
Conscience gives testimony by determining that a thing was done or it was not done, Rom. 2. 15. Their conscience also bearing witness. 2 Cor. 1. 12. Our rejoicing is the testimony of our conscience, that in, etc.  
Here we must consider three things: I. of what things conscience bears witness: II. in what manner: III. how long.  
For the first, conscience bears witness of our thoughts, of our affections, of our outward actions.  
That it bears witness of our secret thoughts, it appears by the solemn protestation which at some time men use In my conscience I never thought it: whereby they signify that they think something, or they think it not, and that their consciences can tell what they think. Neither must this seem strange. For there must be two actions of the understanding, the one is simple, which barely conceiveth or thinketh this or that: the other is a reflecting or doubling of the former, whereby a man conceives and thinks with himself what he thinks. And this action properly pertains to the conscience. The mind thinks a thought, now conscience goes beyond the mind, and knows what the mind thinks; so as if a man would go about to hide his sinful thoughts from God, his conscience as an other person within him, shall discover all. By means of this second action conscience may bear witness even of thoughts, and from hence also it seems to borrow his name, because conscience 
Consci●… 〈◊〉 sci●… 〈◊〉 〈◊〉 sci●….  is a science or knowledge joined with an other knowledge; for by it I conceive and know what I know.  
Again, conscience bears witness what the wills and affections of men be in every matter, Rom. 9 1. I say the truth in Christ, I lie nos, my conscience bearing me witness in the holy Ghost, that I have great ●ea●ines and continual sorrow in my heart: for I could wish myself to be separate from Christ for my brethren.  
Lastly it witnesseth what be men's actions. Eccles. 7. 24. Oftentimes also thine heart knoweth, [that is, conscience witnesseth] that thou likewise hast cursed others.  
The manner that conscience useth in giving testimony stands in two things. First it observes and takes notice of all things that we do: secondly, it doth inwardly and secretly within the heart, tell us of them all. In this respect it may fitly be compared to a notary, or a register that hath always the pen in his hand, to note and record whatsoever is said or done: who also because he keeps the rolls and records of the court, can tell what hath been said and done many hundred years past.  
Touching the third point. How long conscience bears witness, it doth it continually; not for a minute, or a day, or a month, or a year, but for ever: when a man dies, conscience dieth not; when the body is rotting in the grave, conscience liveth and is safe and sound: and when we shall rise again, conscience shall come with us to the bar of God's judgement, either to accuse or excuse us before God, Rom. 2. 15. 16. Their conscience bearing witness at the day when God shall judge the secrets of men by jesus Christ.  
By this first duty of conscience, we are to learn three things. The first, that there is a God: and we may be lead to the sight of this even by very reason. For conscience bears witness. Of what? Of thy particular doings. But against whom or with whom doth it give testimony? thou mayst feel in thy heart that it doth it either with thee or against thee. And to whom is it a witness? To men or Angels? that can not be, for they can not hear the voice of conscience, they can not receive consciences testimony, nay they can not see what is in the heart of man. It remains therefore that there is a spiritual substance, most wise, most holy, most mighty, that sees a I things to whom conscience bears record; and that is God himself. Let Atheists bark against this as long as they will: they have that in them which will convince them of the truth of the godhead will they nill they, either in life or death.  
Secondly we learn, that God doth watch over all men by a special providence. The master of a prison is known by this to have care over his prisoners, if he send keepers with them to watch them and to bring them home again in time convenient: and so God's care to man is manifest in this, that when he created man and placed him in the world, he gave him conscience to be his keeper to follow him always at the heels & to dog him (as we say) & to pry into his actions & to bear witness of them all.  
Thirdly hence we may observe God's goodness and love to man. If he do any thing amiss, he sets his conscience first of all to tell him of it sec●edy: if then he amend, God forgives it: if not, then afterward conscience must openly accuse him for it at the bar of God's judgement before all the saints and angels in heaven.  
The second work of conscience is to give judgement of things done.  
To give judgement is to determine, that a thing 
〈◊〉 〈◊〉. Of consciences ●●dgement.  is well done or ill done. Herein conscience is like to a judge that holdeth an assize and takes notice of inditements, and causeth the most notorious malefactor that is to hold up his hand at the bar of his judgement. Nay it is (as it were) a little god sitting in the middle of men's hearts arraigning them in this life as they shall be arraigned for their offences at the tribunal seat of the everliving god in the day of judgement. Wherefore the temporary judgement that is given by the conscience is nothing else but a beginning or a forerunner of the last judgement.  
Hence we are admonished to take special heed that nothing past lie heavy upon us, & that we charge not our consciences in time to come with any matter. For if our conscience accuse us, god will much more condemn us, saith S. john. 1. Io●. 3. 18. because he seethe all our actions more clearly and judgeth them more severely than conscience can. It shall be good therefore for all men to labour that they may say with Paul, 2. Cor. 4. I know nothing by myself, that they ●ay stand before God without blame for ever.  
H●●st we must consider two things: first, the c●●se that makes conscience give judgement: secondly, the manner how.  
The c●use is the Hinder of the conscience. The 
§ 3. Of the binding oe the conscience.  Hinder is that thing whatsoever which hath power & authority over conscience to order it.  
To bind, is to urge, cause, and constrain it in every action either to accuse for sin, or to excuse for well doing: or to say, this may be done or it may not be done.  
Conscience is said to be bound as it is considered a part by itself from the binding power of god's commandment. For than it hath liberty & is not bound either to accuse or excuse, but is apt to do either of them indifferently but when the binding power is set once over the conscience, them in every action it must needs either accuse or excuse: even as a man in a city or town having his liberty, may go up & down or not go, where & when he will: but if his body be attached by the magistrate & imprisoned, them his former liberty is restrained, & he can go up and down but within the prison or some other allowed place.  
The binder of conscience is either proper or improper. Proper is that thing which hath absolute and sovereign power in itself to bind the conscience. And that is the word of God written in the books of the old & new Testament. Reason. I. He which is the Lord of 〈◊〉 by his word and laws binds con●…: but God is the only Lord of conscience▪ because he once created it, and he alone gouer●… 〈◊〉 none but he knows it. Therefore his word and laws only bind conscience properly. II. 〈◊〉 which hath power to s●●e or destroy the 〈◊〉 for the keeping or breaking of his laws, ●ath absolute power to bind the soul and conscience by the same laws: but the first is true of God alone, jam. 3. 12. There is 〈◊〉 lawgiver which is able to save and destroy. Isa●. 33. 22. The Lord is our judge, the Lord is our lawginer, the Lord is our King, and he will save us. Therefore the word of God alone by an absolute and sovereign power binds conscience. Because this point is clear of itself, further proof is needless.  
Hence we are taught sundry points of instruction. I. Such as are ignorant among us must labour to get knowledge of god's word, because it binds conscience. Neither will the plea of ignorance serve for excuse: because whether we know gods laws or know them not, they still bind us. And we are bound not only to do them, but when we know them not, we are further bound not to be ignorant of them, but to seek to know them. If we had no more sins our ignorance were sufficient to condemn us. II. Gods word is to be obeyed though we should offend all men, yea lose all men's favour, and suffer the greatest damage that may be, even the loss of our lives. And the reason is at hand▪ because gods word hath this prerogative to bridle, bind, & restrain the conscience. III. Whatsoever we enter●…se or take in hand, we must first search whether God give us liberty in conscience and warra●● to do it. For if we do otherwise, conscience 〈◊〉 bo●nd▪ presently to charge us of sin before god. Lastly we do here see how dangerous the case is of all time-servers that will live as they list and be of no certain religion till differences and dissensions therein be ended, and they have the determination of a general counsel: for whether these things come to pass or no, certain i● is that they are bound in conscience to receive and believe the ancient, Prophetical, and Apostolical doctrine touching the true worship of god and the way to 〈◊〉 everlasting, which is the true religion. The same is to be said of all drowsy protestants and lukewarme-gospellers that use religion not with that care and conscience they ought, but only then and so far forth as it serves for their turns, commonly neglecting or despising the assemblies where the word is preached: and seldom frequenting the Lord's table unless it be at Easter. Like silly wretches they neither see nor feel the constraining power that god's word hath in their consciences.  
God's word is either Law or Gospel. The law is a part of God's word of things to be done o● to be left undone. And it is threefold moral, judicial, ceremonial.  
Moral law concerns duties of love partly to God & partly towards our neighbour ●t is contained 
§ 4. Of the moral law binding.  in the decalogue or 10. commandments: & it is the very law of nature written in all men● heart● (for substance though not for the m●ner of propounding of it) in the creation of man: & therefore it binds the consciences of all men at all times, even of blind and ignorant persons that neither know the most of it nor care to know it. Yet here must be remembered 3. exceptions or cautions. I. When two commandments of the moral law are opposite in respect of urso as we can not do them both at the same time: then the lesser commandment gives place to the greater & doth not bind for that instant. Example. I. God commands one thing, & the magistrate commands the flat contrary: in this case which of these two commandments must be obeyed, Honour God, or, 
b 〈◊〉. C●….  Honour the Magistrate? the answer is, that the latter must give place to the former, & the former must only be obeyed. Act. 4. 19 Whether it be right in the sight of God to obey you rather the● God judge ye. II. The 4. commandment prescribes rest on the Sabbath day▪ now it 〈◊〉 out that at the same time a whole tow●… 〈◊〉 set on fire, and the sixth commandment requires our help in saving our neighbour's life & goods. Now of these two commandments which must be obeyed? for both can not. The answer is, that the fourth commandment at this time is to give place, & the sixth commandment alone binds the conscience: so as then (if need should require) a man might labour all the day without offence to God. Matt. 9 13. I will have mercy & not sacrifice. And the rule must not be omitted, That charity towards our neighbour is subordinate to the Love of God, & therefore must give place to it. For this cause the commandment concerning Charity must give place to the commandment concerning love to god: & when the case so falls out, that we must either offend our neighbour or God, we must rather offend our neighbour then God.  
II. Caution. When God gives some particular commandment to his people, dispensing with some other commandment of the moral law: for that time it binds not. For all the 10. commandments must be conceived with this condition, Except god command otherwise. Example. I. The sixth commandment is, Thou shalt not kill: but God gives a particular commandment to Abraham. Abraham offer thy son Isaac in sacrifice to me. And this latter commandment at that instant did bind Abraham: & he is therefore commended for his obedience to it. II. And when God commanded the children of Israel to compass jerico seven days and therefore on the Sabbath, the fourth commandment prescribing the sanctifying of rest on the Sabbath for th●● instant and in that action did not bind conscience.  
III. Caution. One and the same commandment in some things binds the conscience more straightly, and in doing some other things less▪ 〈◊〉 6. 10. Do good to all men, but sp●… 〈◊〉 them that be of the household of faith. Hence it ariseth, that though all▪ sins be mortal and deserve eternal death, yet all are not equal, but some more grievous than others.  
judicial laws of Moses are all such as prescribe order for the execution of justice and 
§ 5. Of judicials binding.  judgement in the commonwealth. They were specially given by God, & directed to the jews: who for this very cause were bound 〈◊〉 conscience to keep them all: and if the commonwealth of the jews were now standing in the old estate, no doubt they should continue still to bind as before.  
But ●●uching other nations and specially Christian common wealths in these d●●es, the case is otherwise. Some are of opinion, that the whole judicial law is wholly abolished: and some again run to the other extreme, holding that judicial laws bind Christians as straightly as jews: but no doubt, they are both wide▪ and the safest course, is to keep the mean between both. Therefore the judicial laws of Moses according to the substance and scope thereof must be distinguished▪ in which respects they 
b juris particul●….  are of two sorts. Some of them are laws of particular equity, some of 
c I●●is 〈◊〉.  common equity. Laws of particular equity, are such as prescribe justice according to the particular estate and condition of the jews commonwealth & to the circumstances thereof time, place, persons, things, actions. Of this kind was the law, 〈◊〉 brother should rais● up seed to his brother, and many such like▪ & none of them bind us because they were framed and ●…pered to a particular people.  
I●…als of common equity are such as are made according to the law or instinct of nature common to all men: and these, in respect of their 〈…〉 nce, bind the consciences not only of the jews but also of the Gentiles: for they were not given to the jews as they are jews, that is, a people received into the 〈◊〉 above all other nations, brought from Egypt to the land of Canaan, of whom the Messiah according to the flesh was to co 〈…〉 but they were given to them as they were mortal men subject to the order and lafoy 〈…〉 s of nature as all other nations are. Again judicial la 〈…〉, so far forth as they have in them the general or common equity of the law of nature are moral: and therefore binding in con●…, 〈◊〉 the moral law.  
A judicial law may be known to be a law of common equity, if either of these two things be found in it. First, if wise men not only among the jews, but also in other nations have by natural reason and conscience judged the same to be equal, just, and necessary: and withal, have testified this their judgement by enacting laws for their commonwealths, the same in substance with sundry of the judicial laws given to the jews: and the Roman● Emperors among the rest have done this most excellently, as will appear by conferring their laws with the laws of God. Secondly a judicial hath common equity, if it serve directly to explain and confirm any of the ten precepts of the Decalogue: or, if is se●… directly to maintain and uphold any of the three estates of the family, the commonwealth, the Church. And whether this be so or no, it will appear, if we do but consider the matter of the law, and the reasons or considerations upon which the Lord was moved to give the fame unto the jews. Now to make the point in hand more plain, take an example or two. It is a judicial law of God that murderers must be put to death: now the question is whether this law for substance be the common equity of nature binding consciences of Christians or not and the answer is, that without further doubting it is so. For first of all, this law hath been by common consent of wise lawgivers enacted in many countries and kingdoms beside the jews. It was the law of the Egyptians and 
c ●…ip i● H●●●●●.  old Grecians of Draco, of Numa, and of many of the Roman 
d T●●●d of & A●●●●●. lib. 3. C. de Episc. 〈◊〉.  Emperors. Secondly this law serves directly to maintain obedience to the sint commandement: and the consideration upon which the law was made is so weighty that without it a commonwealth can not stand. The murderer's blood must be shed (saith the Lord Numb. 35. v. 33, 34.) because the whole land is defiled with blood, and remaineth vn●…d, till his blood be shed, Again it was a judicial law among the jews that the adulterer & adulteress should die the death; now let the question be whether this law concern other ●…ns as being derived from the common law of nature: and it seems to be so. For first wise men by the light of reason and natural conscience have judged this punishment equal and just. judah before this judicial law was given by Moses, appointed 
Gen. 38. 14.  Tamar his daughter in law to be ●…rnt to death for playing the whore. Nabuchadnezzar burnt Echa● and Zedechias because they 
jere. 29. 23.  committed adultery with their neighbour's wives. By Dracoes' law among the Grecians 
I●st. 〈◊〉 lex julian. de publs iudicii●.  this sin was death, and also by the law of the Romans. Again, this law seems directly to maintain necessary obedience to the seventh commandment: and the considerations upon which this law was given are perpetual, & serve to uphold the common wealth. Lev. 20. 22. Ye (saith the Lord) shall keep all mine or dinances &. my judgements [the law of adultery being o●● of them.) Now mark the reasons. 1. 〈◊〉 the land 〈◊〉 you out. 2. For the same suns I have ab borred the nations.  
The ce●…oniall law is that which prescribes 
§ 〈◊〉. Of ceremonial l●w● biuding. Aug. 〈◊〉. 19 ad 〈◊〉.  rites & orders in the outward worship of God It must be considered in three times. The first is time before the coming 〈◊〉 death of Christ: the second, the time of publishing the 〈◊〉 by the Apostles: the third, the time after the publishing of the Gospel.  
In the first, it did bind the consciences of the jews, & the obedience of it was the true worship of God. But it did not th●● bind the consciences of the Gentiles, for it was the partition wall between them and 〈◊〉 ●…es. And it did continue to bind the 〈◊〉 ●●ll the very death and ascension of C●…. For 〈◊〉 the hand writing of ordinances 〈◊〉 was against us was nailed on the cross 〈◊〉 canceled. And when Christ saith, that the 〈◊〉 and the 〈◊〉 endured till ●ohn, Luk. 〈◊〉. 〈◊〉. 〈◊〉 meaning is not, that the ceremonial law ended then: but that things foretold by the prophets, and ob●…ly prefigured by the 〈◊〉 law, began then more plainly to be preached and made manifest.  
The second time was from the ascension of Christ, till about the time of the destruction of the Temple and city: in which, ceremonies ceased to bind conscience and remained indifferent. Hereupon Paul circumcised Timothy: the Apostles after Christ's ascension, as occasion was offered were present in the ●emple, Act. 3. 1: And the council of Jerusalem tendering the weakness of some believers, decreed that the Church for a time should abstain from strangled & blood And there was good reason of this, because the Church of the jews was not yet sufficiently convicted that an end was put to the ceremonial law by the death of Christ.  
In the third time, which was after the publishing of the Gospel; ceremonies of the jews Church became unlawful, and so shall continue to the world's end.  
By this it appears what a monstrous and miserable religion the Church of Rome teacheth and maintains; which stands wholly in ceremonies, partly heat heathenish and partly jewish.  
As for the Gospel, I take it for that part of the word of God which promiseth righteousness 
§7. Of the Gospel binding.  and life everlasting to all that believe in Christ, and withal commandeth this faith.  
That we may the better know, how the gospel binds conscience, two points must be considered: one touching the persons bound, the other touching the manner of binding.  
Persons are of two sorts; some be called, some be uncalled. Persons called are all such to whom God in mercy hath offered the means of salvation, and hath revealed the doctrine of the gospel in some measure more or less by means either ordinary or extraordinary. All such I think are straightly bound in conscience to believe and obey the Gospel. For that word of God, whereby men shall be judged in the day of judgement, must first of all bind their consciences in this life, considering absolution and condemnation is according to that which is done in this life: but by the Gospel, all men that have been called, shall be judged as Paul saith, Roman. 2. 16. God shall judge the secrets of men by jesus Christ, according to my Gospel. And our Saviour Christ saith, He that believeth hath life everlasting, he which believeth not is already condemned. It remains therefore, that the gospel binds the consciences of such men in this life. By this we are all put in mind not to content ourselves with this, that we have a liking to the Gospel, and do believe it to be true (though many protestants in those our days think it sufficient ●oth in life and death, if they hold that they are to be saved by faith alone in Christ without the merit of man's works) but we must go yet further, and enter into a practice of the doctrine of the Gospel as well as of the precepts of the moral law; knowing that the gospel doth as well bind conscience as the law, and if it be not obeyed will as well condemn.  
Men uncalled, are such as never heard of Christ by reason the gospel was never revealed unto them, nor means of revelation offered. That there have been such in former ages, I make it manifest thus. The world since the creation may be distinguished into four ages. The first, from the creation to the flood: the second, from the flood to the giving of the Law: the third, from the giving of the law to the death of Christ: the fourth, from the death of Christ to the last judgement. Now in the three former ages, there was a distinction of the world into two so●●es of men, whereof one was a people of God, the other ●o-people. In the first age in the families of Seth, No, etc. were the sons of God, in all other families the sons of men. Genes. 6. 2. In the second age were the sons of the flesh and the sons of the promise, Roman. 9 7. In the third, jews and G●… the jews being the Church of God, all nations b●… no church. But 〈◊〉 the last age, this distinction was taken a●… the Apostles had a commission given them that was never given before to any namely, to go teach not only the jews but all nations. Now this distinction arose of this, that the gospel was not revealed to the world before the co●…ing of Christ, as the scriptures wi●●es. The Prophet Esa● saith, 52. 14. that king's s●… 〈◊〉 their 〈◊〉 〈◊〉 at Christ because that which ●ad not b●…ld 〈◊〉 they shall see, & that which they ●●d 〈◊〉 〈◊〉 〈…〉 l they understand. And 55. 5. that a nation that knew him not shall run unto him. Paul saith of the Ephesians that in former times they were without God and without Christ, strangers from the ●●venant, Eph. 2. 12. And to the Athenians he saith, 〈◊〉 the times before the co●…ing of Christ were times of ignorance, Act. 17. 30. And that it may not be thought that this ignorance was affected, Paul ●aith further that God in ti●e● passed suffered the Gentiles to walk in their 〈◊〉 〈◊〉 〈◊〉, Act. 14. 16. and that th● mystery of the Gospel was kept secret from the beginning of the world, ●●d●s now in the last age r●…led to the whole world, Rom. 16. 25. Some allege that the jews being the Church of God, had tr●…cke with all nations, and by this means sp●●d some little knowledge of the Messia● through the whole world: I answer again that the conference and speech of jewish merchants with foreigners was no sufficient means to publish the promise of salvation by Christ to the whole world▪ first because the jews for the most part have always been more ready to receive ●●y new and false religion, then to teach their own: secondly because the very Iewes thems●…, though they were well acquainted with the ●…es of their religion, yet the substance thereof which was Christ figured by ex●…ll ceremonies, they knew not: and hereupon the pharisees when they made a Prosolyte, they made him ten times more the child of the d●…ll than themselves. Thirdly, because men are ●●●ome or never suffered to profess or make any speech of their religion in foreign countries. Again, if it b● alleged that the doctrine of the Gospel is set down in the books of the old Testament, which men through the whole world might have read, searched, and known if they would; I answer that the keeping of the books of the old Testament, was committed to the jews alone, Rom. 3. 2. and therefore they were not given to the whole world, as also the Psalmist testifieth, H● s●…th his word unto jacob his statutes and his judgements unto Isra●l; he hath not dealt so with every nation, neither have they k●… his judgements, Psal. 147. 8.  
Now touching such persons as have not so much as heard of Christ, though they are apt & fit to be bound in conscience by the Gospel in as much as they are the creatures of God, yet are they not indeed actually bound till such time as the Gospel be revealed or at the least 〈◊〉 of revelation offered. Reason's hereof may be these I. Whatsoever doctrine or law doth 〈◊〉 conscience, must in some part be know●…by 〈◊〉 or by grace or by both: the understanding must first of all conceive, or at the least have means of conc●…ing, before conscience can constrain: because it b●●deth by virtue of known con●… in the mind. Therefore things that are altogether unknown and unconceived of the understanding, do not bind in conscience: now, the Gospel is altogether unknown and vn●…d of many, as I have already proved, and therefore it binds not them in conscience. II. Paul saith. Rom. 2. 12. They which s●…e without the law [written] shall be condemned without the law: therefore they which sin without the Gospel, shall be condemned without the Gospel: and such as shall be condemned without the Gospel after this life, were not bound by it in this life. Augustine the most judicial Div●●● of all the ●…ent father's upon these words of Christ, but now they 〈◊〉 〈◊〉 〈◊〉 
joh. 15. 10.  of their 〈◊〉, saith on this manner, A doubt 
Augu●●. ●rac●. 89. 〈◊〉 job.  may be ●…d whether they to whom Christ hath not co●●, neither hath spoken unto them, 〈◊〉 a● excuse for their s●…e. For if they have 〈◊〉 n●t, why is it said that these [namely the jews] 〈◊〉 〈◊〉 excuse because he came & sp●ke to th●… 〈◊〉 and if they have it, whether it be that their p●…t may be taken a●…y quite, or in part l●…d. To these dem●…des according to my capacity as the Lord 〈◊〉 i●… me I answer, that they to whom C●… 〈◊〉 not, neither hath spoken unto them, 〈◊〉 〈◊〉 〈◊〉 not of every s●…e but of this 〈◊〉, 〈◊〉 ●…y have not believed in Christ. Again, 〈◊〉 〈◊〉▪ to inquire whether those, who before Christ 〈◊〉 in his Church to the ●●●til●●, 〈◊〉 〈◊〉 ●eard his Gospel, have bi● 〈◊〉 〈◊〉 〈◊〉 death, may use this excuse? D●… 〈◊〉, but they shall not therefore es●… 〈◊〉▪ 〈◊〉 whosoever have s●…ed without th●…▪ 〈◊〉 perish without the Law.  
As for the reasons which some of the schoolmen have alleged to the contra●…, they are answered all by 
b T●…. 〈◊〉. 2. 〈◊〉. 10. art. 1.  men of the same order, and I will briefly touch the principal. First i● 〈◊〉 objected that the holy Ghost shall judge the worl●● of 〈◊〉, because they have 〈◊〉 bele●ved in Christ, joh. 16. 9 I answer that by the world we must not understand 〈◊〉 and ●…y man s●…e the creation, but all nations and kingdoms in the last age of the world, to whom the Gospel was ●…ed. Thus hath Paul expounded this word, Rom. 11. 12. The fall of them is the riches of the world, and the diminishing of them the riches of the Gentiles. v. 15. The casting of them away is the reconciling of the world Secondly it is objected that the law binds all men in conscience though the greatest part of it ●e unknown to them. Ans●. The low was once given to Adam and imprinted in his heart 〈◊〉 his first creation, and in him as b●●ing the root of all mankin●…, it was given to all men: and as when he ●…ed 〈◊〉 men ●…ed in him, so when he was inlighte●…d all were enlightened in him, and consequently when his conscience was bound by the l●w, all were bound in him. And though this knowledge be lost by man's default, yet the bond r●…s still on God's part. Now the case i● otherwise with the Gospel, which was never written in man's nature, but was g●…n after the fall and is above nature. Here a further reply is made, that the covenant made with Adam. The seed of the 〈◊〉 shall br●…se the serpent's ●ead, was also made with his seed which is all mankind, and was afterward con●…d with Abraham to all nations. I answer again, that Adam was a ●●o●e of mankind only in respect of men's 〈◊〉 with the gifts and 〈◊〉 thereo●… was no root in respect of grace which is above nature, but Christ the second Adam. And therefore when God gave the promise unto him and faith to believe the promise, he did not in him give 〈◊〉 both to all mankind: neither, if Adam had afterward fallen from faith in the M●…, should all ●…inde agai●● 〈…〉 ●f grace w●… 〈◊〉 ●o Ad●●● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it appears; b●●●●se 〈◊〉 God did 〈◊〉 〈◊〉 the cov●…t, b●… 〈◊〉 to the 〈◊〉 of N●● and Abr●…, 〈…〉 it w●● res●…ed to Isaac, 〈◊〉 Isaac (saith the Lord) 〈…〉 ●hy s●●●● be 〈◊〉; yea in the very 〈◊〉 of the 〈◊〉 〈◊〉 is a distinction made of the se●d● of the w●m●n and the se●● of the serpe●… which ●eed● of the serpent is a 
* 〈◊〉. Io●. 3. 〈◊〉.  part of mankind, 〈◊〉 it 〈◊〉 ex●●●ded from the covenant. And wher●… the 〈◊〉 promised to Abraham that in his ●eede all 〈◊〉 ●…ions of the earth should be blessed, the ●…ise must not be understood of all men in 〈◊〉 ●●e, but of all ●●tion● in the last age of the 〈◊〉. And thus P●…ath cleared there●…, 〈◊〉. 3. 8. The Scripture fore se●ing that God w●…ld iusti●… the Gentiles through ●aith [which was done after Christ's 〈…〉] 〈◊〉 pre●…hed before the ●●spel to A●…, 〈◊〉 t●… shall 〈◊〉 be blessed. Lastly it may be objected, 〈◊〉 if any man be ignorant of the doctrine of ●…tion by Christ, it is through his own fault: it is true indeed that all ig●…ce of the doctrine of salvation com●…●…h man's fault and sin: but sin must be distinguished; it is either perso●…, o● the 〈◊〉 of man's nature. Now in them that 〈◊〉 heard of Christ, 〈◊〉 〈◊〉 i● this point proceeds not of 〈◊〉 personal 〈◊〉 in them, but ●…ly from the 〈◊〉 of 〈◊〉 nature, 〈◊〉 i●, the ●…e of 〈◊〉 〈◊〉 to ●…kind●▪ which 〈◊〉 is punished when God 〈◊〉 〈◊〉 〈◊〉 to th●…. Now many things there be 〈…〉 men proceeding from this s●…, which 〈◊〉 are no sins, as the manifold miseries of this li●●: & so I take the ignorance of things above ma●● nature altogether vn●●●ealed, to be no ●inne 〈◊〉 a punishment of original sin.  
Thus much ●f the persons which are bound by the Go●●●●: now 〈…〉 〈◊〉 how farre●… they are ●…d by 〈…〉▪  
God in the Gospel g●…lly 〈◊〉 two points unto 〈◊〉 the first that there is perfect ●igh●●ousnes and life 〈◊〉 ●o 〈◊〉 Christ: the second, that the 〈◊〉 to obtain righteousness and life 〈…〉 Christ. Moreover when this Gospel 〈◊〉 dispe●…sed and preached unto us, God ●…les unto us two points more: the first, 〈◊〉 ●ee 〈◊〉 make us particularly to be partakers of true righteousness and life everlasting by C●… the second, that he will have us with●… doubting to believe thus much of our s●…, ●nd for this cause every man to 〈◊〉 ●he 〈◊〉 is ●…led, i● bound to believe his 〈◊〉 no d●●tion, justification, sanctification, and glorification in and by Christ. The reasons and 〈◊〉 〈◊〉 this point out of the w●●d of God ●re th●●●▪ 〈◊〉. 1. Io●. 〈…〉. This is his 〈◊〉 that we believe i● the name of his s●…e ●●s●● Christ, and lo●e 〈◊〉 〈◊〉 〈…〉 as ●e ga●e us c●…ment. Now to believe in Christ, is not confusedly to believe that he is a redeemer of mankind, but withal to believe that he is my ●…iour, and that I am elected, justified, sanctified, and shallbe glorified by him. This is granted of all then, yea of the Papists themselves, which otherwise are 〈◊〉 ●f this doctrine. For ●…berd saith, To believe i● Go● is by believing to lo●e, ●●d 〈◊〉 i●●●re to g●● into God: by belee●ing 
〈◊〉. 〈◊〉. 3. 〈◊〉. 〈◊〉.  to cl●… unto him, and as it were to be 〈◊〉 into his ●…bers. II. Paul, Gal. 2. ●6. first of all propounds a general sentence, That a 〈◊〉 is 〈◊〉 justified by the works of the law, 〈◊〉 by the faith of Christ. Afterwards he adds a special application, E●en we (namely jowes) 〈◊〉 believed in jesus Christ, that we might be justified by the faith of jesus Christ; and in v. 〈◊〉. he descends more specially to apply the Gospel to himself, I live (saith he) by the faith of the son of God, who hath loved 〈◊〉 and 〈◊〉 himself for me. And in this kind of application there is nothing peculiar to Paul, for in this very action of his he is an example unto us, 1. Tim. 1. 16. F●● this cause (saith he) was I received to 〈◊〉, that jesus Christ should she● first 〈◊〉 〈◊〉 all lo●g ●●ffering unto the ensample of the● which shall in time to c●…e believe in ●im to ●ter●●ll life. Again Philip. 3. 8. he saith, I think allthings but loss, that I might win Christ, and might be fo●n● in him not having mi●e ●w●e righteousness, but that which is through the faith of Christ, that I may know him 〈◊〉 the v●●●●● of his resurrection: and afterwards he adds. v. 15. L●t us as many as be perfect be 〈◊〉 mi●●ed. III. Whatsoever we pray for according to Gods will, we are bound to believe that it shall be given unto us. Mark. 11. 24. Whatsoever ye des●… when ye pray, belee●● that y● shall have i●, and it shall be done unto you. But we pray for the pardon of our own sins, and for life everlasting by Christ; and that according to the will of God. Therefore we are bound in conscience to believe the p●●don of our own sins and life everlasting. iv If God should speak particularly to any man, and say unto him, Cornelius, or Peter, believe thou in Christ, and thou shalt be saved; this commaundem●●● should bind him particularly. Now when the Minister lawfully called, in the name and stead of God publisheth the Gospel to the congregation, that is as much as if God himself had spoken to them particularly; calling each of them by their names and promising unto them life everlasting in Christ. 2. Cor. 〈◊〉. 20. We as ambassadors for Christ, as though God did beseech you through us, pray you in Christ's stead, that ye be reconciled to God.  
It may be and is objected, that if every man be bound in conscience to believe his own Election and salvation by Christ, than some men are bound to believe that which is false, because some there be even in the midst of the Church, which in the counsel of God were never chosen to salvation. I answer, that this reason were good, if men were bound absolutely to believe their salvation without further respect or condition: but the bond is conditional, according to the tenor of the covenant of grace; for we are bound to believe in Christ, if we would come to life everlasting, or if we would be in the ●…uour of God, or if we would be good disciples and members of Christ.  
In that we are bound in conscience on this manner to believe the promises of the Gospel with an application of the benefits thereof to ourselves, sundry necessary and profitable points of instruction may be learned. The first, that the popish Doctors abolish a great part of the Gospel, when they teach that men are bound to believe the Gospel only by a Catholic saith, which they make to be nothing else but a gift of God, or illumination of the mind, whereby assent is given to the word of God that it is true; and more specially that jesus is Christ, that is, an all-sufficient Saviour of mankind. All which the damned spirits believe: whereas the Gospel for the comfort and salvation of men's souls hath a further reach, namely to enjoin men to believe that the promise of salvation is not only true in itself, but also true in the very person of the believer, as appears evidently by the Sacraments which are as it were a visible Gospel, in which Christ with all his benefits is offered and applied to the particular persons of men: to this end, no doubt, that they might believe the accomplishment of the promise in themselves.  
Secondly, we learn that it is not presumption for any man to believe the remission of his own sins: for to do the will of God to which we are bound, is not to presume: now it is the will of God to which he hath bound us in conscience, to belo●ue the remission of our own sins: and therefore rather 〈◊〉 to do it is p●…ous disobedience.  
Thirdly, we are here to ●●rke and to re●…ber with care, the foundation of the 〈◊〉 certen●e of man's salo●ion For if man be bound in conscience first to give assent to the Gosp●t and secondly to apply 〈◊〉 to himself by true faith, then without doubt a man by faith may be certainly persuaded of his own 〈◊〉 and salvation in this 〈◊〉 without any ext●ordinarie revelation: Gods commandments being in this and the like case● possible. For commandments are either Legal or evangelical. Legal show us ●●t disease, but give us no remedy: and the perfect doing of them according to the intent of the law giver, by reason of man's weakness and through man's default, is impossible in this world. As for evangelical commandments, they have this privilege, that they may and can be performed according to the intention of the Lawgiver in this life: because with the commandment is joined the inward operation of the spirit, to enable us to effect the duty commanded: and the will of God is not to require absolute perfection at our hands in the Gospel as in the law: but rather to qualify the rigour of the law by the satisfaction of a mediator in our steads and of us (we being in Christ) to accept the upright will and endeavour for the deed; as the will to repent, and the will to believe, for repentance and true faith indeed. Now than if things required in the Gospel, be both ordinary and possible, then for a man to have an unfallible certainty of his own salvation, is both ordinary & possible. But more of this point afterward.  
Lastly, all such persons as are troubled with 〈◊〉, distrusting, unbelief, despair of God's mercy, are to learn and consider that God by his word binds them in conscience to be●●●ue the pardon of their own sins be they never so grievous or many, and to be●●●e their own Election to salvation whereof they doubt, M●●●●hat are but civil have care to avoid robbing and killing, because God gives commandments against stealing and killing: why then should not we much more strive against our manifold doubtings and distrusting of God's love in Christ, having a commandment of God that calls upon us and binds us to do so.  
Thus we see how God's word binds consciences now conscience being thus bound, again binds us.  
The bond of conscience is called Guiltiness. Guiltiness is nothing else but a work of the conscience, binding over a man to a punishment before God for some sin.  
Thus much of the proper binder of the conscience: now follows the improper.  
The improper binder is that which hath no power or virtue in itself to bind conscience: but doth it only by virtue of God's word or of some part of it. It is threefold, human laws, an Oath, a Promise.  
Touching human laws, the special point to be considered is, In what manner they 
●8. Of human laws binding.  bind. That this may in part be cleared, I will stand a while to examine and confute the opinion that the very pillars of the popish Church at this day maintain; namely, that Civil and Ecclesiastical jurisdiction have a coactive power in the conscience, and that the 〈◊〉 made thereby do as truly and properly bind (as they speak) to mortal and venial sin, as God's law itself. The arguments which they commonly use, are these.  
Argum. 1. Deut. 17. That man that will 〈◊〉 presumptuously, and not ob●y the 
b Imperis.  au● horitie of the priest, or Judge, shall 〈◊〉 and th●● shalt take away evil from Israel. Here (say they) the precepts of the high priest are 
* princely commandments.  Imperia, not ●dmonitions or exhortations, and they bind in conscience; otherwise the transgressors thereof should not have been punished so severely. Answ. The intent of this law (as a very child may perceiu●) is to establish the authorive and right of the highest appeals for all matters of controversy in the Synedrium o● great court at Jerusalem. Therefore the words alleged do not give unto the priest a sovereign power of making laws, but a power of giving judgement of controversies, and that according to laws already made by God himself: from which judgement there might be no appeal. Now this power of determining doth not constrain conscience, but the outward man to maintain order and peace. For what reason is there that that sentence which might be either a gainsaying of God's law, or a mistaking of it, should bind the conscience to a sin. Again, not every one that refused to subject themselves to the sentence of this court, were straightway guilty of sin (for this did jeremy the Prophet, 
jer. 26 11, 1●  and Christ our Saviour, when they were condemned for wicked persons) but he that presumptuously despised the sentence, and by consequent the authority itself, which was the ordinence of God, was guilty. Lastly, the severity of the punishment, which is temporal death, doth not argue any power in the judge of binding conscience: this they might have learned of their own D●ct●● 〈◊〉, who holdeth 
1 〈◊〉 〈◊〉. 〈◊〉 sect. 4.  that they that bind any man to mortal sin, m●st be able to punish him with answerable punishment, which is eternal death.  
Argum●… Math. 16. What soever ye shall bind upon 〈◊〉 shall be 〈◊〉 in heaven. Here to bind, is to make laws ●…ning conscience according to Matth. 23. 4. They bind 〈◊〉 bur●●ns, and lay the●● 〈◊〉 men's 〈◊〉. Answer. The 〈◊〉 power of binding and soo●…, is not belonging to any creature; but is p●op●● to Christ, who hath the keys of heaven and hell, he openeth and no man sh●… h● 〈◊〉 ●●d no man openeth, R●… 3. 7. As for the power of the Church it is nothing but 〈◊〉 ministery of service whereby men publish and pro●… that Christ bindeth or Ido●eth. Again, this binding stands not in the power of making laws, but in remitting and retaining of m●n's sins, as the words going before declate, v. 18. If thy brother sin against thee, & ●. and Christ treweth h●▪ own meaning, when he ●●ith, Whose sins ye remit they are remitted, and ●●hose sins 〈◊〉 retain they are retained, joh. 20. 23. 〈◊〉 before in the person of Peter promised them this honour, in this form of words, Math. 16. I willgive unto thee the keys of the king doom of ●e 〈◊〉, what soever th●● shalt bind upon earth, sh●● be bo●… in ●e 〈◊〉. This which I say, is approved by consent of ancient Divines, August. Psal. 101. ser. 2. Remission of s●… (saith he) is losing: therefore by the law of contraries, binding is to hold sin unpardoned. Hilar. upon Math. cap. 18. Whom they bind on earth, that is (saith he) leave untied of the knots of their s●●nes. Lumberd the popish master 
Lib. 4. di●t. 〈◊〉. cap. 4.  of sentences, The Lord, saith he, hath given to priest's power of binding and losing, that is, of making manifest that men are bound or loosed Again both Origen, 
b on Mat. 〈◊〉.  Augustine, and Theophilact attribute the power of biuding to all 
upon joh.  Christians, and therefore they for their parts never dreamt that the power of binding should be an authority to make laws. Lastly, the place Matt. 23. 4. overturns the argument, for there the Scribes and Phanses are condemned, because they laid upon men's shoulders the burdens of their traditions as means of God● worship and things binding conscience.  
Arg. 3. Act. 15. It seems good unto us & the Holy Ghost, to lay no more burden on you the● these necessary things, that ye abstain from things offered to idols, and blood, and that which is strangled, and fornication. Here, say they, the Apostles by the instinct of the holy ghost make a new law not for this or that respect, but simply to bind consciences of the Gentiles that they might be exercised in obedience. And this is proved because the Apostles call this law a burden, and call the things prescribed necessary, and S. Luke terms them, the commandments of the Apostles: and Chrysostome calls the Epistle sent to the Church, Imperium, that is, a lordly charge. To this they add, the testimonies of Tertullian, Origen, Augustine. Answ. Though all be granted that the law is a burden imposed, a precept of the Apostles, a charge, again that things required therein are necessary: yet will it not follow by good consequent, that the law simply binds conscience: because it was given with a reservation of Christian liberty, so as out of the case of scandal, that is, if no offence were given to the weak jews, it might freely be omitted. And that will appear by these reasons. First of all Peter saith, that it is a tempting of God, to impose upon the Gentiles the yoke of jewish ceremonies: he therefore must needs be contrary to himself if he intent to bind men's consciences to abstinence from strangled, blood, and things offered to idols. A reply is made, that this abstinence is prescribed not by the ancient law of Moses, but by a new Ecclesiastical or Apostolical authority. I answer again, that a Mosaical ceremony is still the same thing though it be established by a new authority. And whereas Christ by his death put an end to the ceremonial law, it is absurd to think that the Apostles by their authority revived some part of it again, and bound men's consciences thereto. Secondly the Church of god in all places suffered this commandment to cease, which the faithful servants of God would never have done, if they had been persuaded that this law had bound conscience simply. It is answered, that this law ceased not because the giving of offence unto the jews ceased, but because it ceased universally: yea but it could not have ceased universally, if it had bound conscience simply, specially considering it was propounded to the Church without any mention or limitation of time. Thirdly Paul was present in this counsel and knew the intent of this law very well, & therefore no doubt he did not in any of his Epistles gainsay the same. This being granted, it can not be, that this law should bind conscience out of the case of offence. For he teacheth the Corinthians that things offered to idols 
1. Cor. 8 9  may be eaten so be it the weake● brother be not offended. Here it is answered that when Paul writ his first Epistle to the Corinthians, this commandment of the Apostles touching things strangled & blood was not come unto them. Well, to grant all this which can not be proved, let it be answered, why Paul did not now deliver it, & why he deliuereth● doctrine contrary to that which he had 〈◊〉 〈◊〉 Jerusalem, which was that the Gentiles should absolutely abstain from things o●…d to Idols. As for the testimonies of the fathers they ●…bused. Indeed T●…li●● 〈◊〉 plainly, that christians 
A●● cap. 9 Lib de P●….  in his days abstained 〈◊〉 of blood, and he persuades men to 〈◊〉 〈◊〉 so doing, because he is of opinion (being indeed far deceived) that this very law of the Apostles must l●st to the end of the world ●which conceit if the Papists hold not, what mean they to build upon him. Origen saith, that this law was very 
〈◊〉. 〈◊〉. 〈◊〉 ●. 〈◊〉.  necessary in his days: and no 〈◊〉. For by Idolithy●●s he understands not things that have been offered to idols, & are afterward brought 
1.  to private houses or to the market as other common meats, but he understands things that remain 
2.  consecrated to idols, & are no where else used but in their temples, which we grant with him must for ever be avoided a● means and instruments of Idolatry whereas the law of the Apostlesspeaks only of the first kind. As for things strangled and blood, he takes them to be the devils food: and for this cause he approves abstinence from them. And whereas Augustine 
〈◊〉. 154. 〈◊〉 〈◊〉.  saith, that it is a good thing to abstain from things offered to idols, though he be in necessity, 〈◊〉 must be understood of the first kind of Idolithy●●● which ●re yet remaining in the idol-temples still consecrated unto them, and not of the second, of which the Apostles law (as I have said) must be understood.  
Arg. 4. joh. 21. Christ saith to Peter, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] 〈◊〉 my 〈◊〉: that is, (as the word importeth) 〈◊〉 and rule my sheep. Answ. This feeding and ruling stands not in making new laws, but in teaching and governing the Church of God according to the doctrine which they had received from Christ. And this action of feeding is ascribed to all Christians Revelat. 3. 27. who can not thereupon challenge a power of making laws to the conscience.  
Argum. 5. joh. 20. As my father sent me, so I send you: but Christ was sent of his father not only with power of preaching and ministering the sacraments, but also with authority of commanding and giving judgement. Answ. Is this kind of reasoning may stand, all the Apostles shall be made redeemers; for they were all sent as Christ was: and he was sent not only to preach the redemption of mankind, but also to effect and work the same. It this be absurd, than it is a flat abusing of scripture to gather from this saying of Christ, that the Apostles had power of binding conscience because he had so. It is true indeed that there is a similitude or analogy between the calling of Christ and his Apostles; but it wholly stands in these points. Christ was ordained to his office before all worlds, & so were the Apostles: Christ was called of his father immediately, and so were they of Christ: Christ was sent to the whole world, & so were they: Christ received all power in heaven and earth as being necessary for a mediator; and they received an extraordinary authority from him with such a plentiful measure of the spirit as was necessary for the Apostolical function. Lastly Christ was sent even as he was man to be a teacher of the jews: & therefore be is called the minister of circumcision, Rom. 15. 8. & so the Apostles are sent by him to teach the Gentiles. Thus far is the comparison to be enlarged, & no further. And that no man might imagine that some part of this resemblance stands in a power of binding conscience, Christ hath put a special exception when he saith, Go teach all nations, teaching them to observe all things that I have commanded you.  
Arg. 6. Rom. 13. Whosoever resisteth the power resisteth the ordinance of God: and, they that resist ●●all receive to themselves judgement: and, ye must be subject not only for wrath, but also for conscience s●●e. Answ. Magistracy indeed is an ordinance of God to which we own subjection, but how far subjection is due there is the question. For body & goods & outward conversation I grant all: but a subjection of conscience to man's laws, I deny. And between these two there is a great difference to be subject to authority in conscience, & to be subject to it for conscience, as will be manifest if we do but consider the phrase of the Apostle, the meaning whereof is, that we must perform obedience not only for anger, that is, for the avoiding of punishment, but also for the avoiding of sin, & so by consequent for avoiding a breach in conscience. Now this breach is not properly made because man's law is neglected, but because God's law is broken which ordaineth magistracy, & withal binds men's consciences to obey their lawful commandments. And the damnation that is due unto men for resisting the ordinance of God comes not by the single breach of magistrates commandemet, but by a transgression of the law of God which appointeth magistrates & their authority. To this answer papists reply nothing that is of moment. Therefore I proceed.  
Arg. 7. 1. Cor. 4. What will you that I come unto you with a rod, or in the spirit of meekness? Now this rod is a judicial power of punishing sinners. Answ. For the regiment & protection of God's Church. There be 2. rods m●…oned in scripture: the rod of Christ, & the Apostolical rod. The rod of Christ is termed a rod of iron or the rod of his mouth, & it signifies that absolute & sovereign power which Christ hath over his creatures whereby he is able to convert & save them, or to forsake and destroy them. And it is a peculiar privilege of this rod to smite and wound the conscience. The Apostolical rod was a certain extraordinary power whereby God enabled them to plague and punish rebellious offenders with grievous judgements not in their souls but in their bodies alone. With this rod Paul smote Elimas' blind, & Peter smote Ananias and Saphira with bodily death. And it may be that Paul by this power did give up the incestuous man when he was excommunicate, to be vexed in his body and tormented by the devil: but that by this rod the Apostles could smite conscience, it can not be proved.  
Arg. 8. 1. Tim. 3. Paul made a law that none having two wives should be ordained a Bishop: now this law is positive and Ecclesiastical and binds conscience. Answ. Paul is not the maker of this law, but God himself, who ordained that in marriage not three but two alone should be one flesh: and that they which serve at the altar of the Lord, should be holy. And to grant that this law were a new law beside the written word of God, yet doth it not follow that Paul was the maker of it: because he used not to deliver any doctrine to the Churches but that which he received of the Lord.  
Argum. 9 Luc. 10. He which heareth you, heareth me. Answ. These words properly concern the Apostles, and do not in like manner belong to pastors & teachers of the Church. And the end of these words is not to confirm any Apostolical authority in making laws to the conscience; but to signify the privilege which he had vouchsafed them above all others, that he would so far forth assist them with his spirit, that they should not err or be deceived in teaching & publishing the doctrine of salvation, though otherwise they were sinful men: according to Matth. 10. It is not you that speak, but the spirit of my father which speaketh in you. And the promise to be led into all truth was directed unto them.  
Arg. 10. 1. Cor. 11. I praise you that ye keep my commandments. Answ. Paul delivered nothing of his own concerning the substance of the doctrine of salvation & the worship of God, but that which he received from Christ; the precepts here meant are nothing else but rules of decency & comely order in the congregation: and though they were to be obeyed, yet Paul's meaning was not to bind any man's conscience therewith. For of greater matters he saith, This I speak for your commodity, and not to entangle you in a snare, 1. Cor. 7. 35.  
Arg. 11. Counsels of ancient fathers when they command or forbid any thing, do it with threatening of a curse to the offenders. Ans. The church in former time used to annex unto her Canons the curse anathema, because things decreed by them were indeed, or at the least thought to be the will and word of God: and they had respect to the saying of Paul, If any teach otherwise though he be an angel from heaven, let him be accursed. Therefore counsels in this action were no more but instruments of God to accurse those, whom he first of all had accursed.  
Arg. 12. An act indifferent if it be commanded is made necessary: & the keeping of it is the practice of virtue, therefore every law binds conscience to a sin. Ans. An act in itself indifferent being commanded by man's law is not made simply necessary, for that is as much as god's law doth or can do, but only in some part, that is, so far forth as the said act or action tends to maintain and preserve the good end for which the law is made. And though the action be in this regard necessary, yet doth it still remain indifferent as it is considered in itself out of the end of the law: so as if peace, the common good & comely order may be maintained & all offence avoided by any other means, the act may be done or not done without sin before God. For whereas God himself hath given liberty & freedom in the use of things indifferent, the law of man doth not take away the same but only moderate and order it for the common good.  
Arg. 13. The fast of Lent stands by a law and commandment of men: and this law binds conscience simply: for the ancient fathers have called it a Tradition Apostolical, and make the keeping of it to be necassary, and the not keeping of it a sin, and punish the offenders with excommunication. Answer. It is plain to him that will not be obstinate, that Lent fast was not commanded in the Primitive Church, but was freely kept at men's pleasures, & in several Churches diversly both in regard of space of time, as also in respect of diversity of meats. Ireneus in his epistle to Victor ●…ed by Eusebius 
Euseb. l. 5. 26.  saith, Some have thought that they must fast o●… day, some two days, some more, some 40. hours day and night, which diversity of fasting commendeth the unity of faith. Spiridion a good 
〈◊〉. lib. 7. cap. 19  man did eat flesh in Lent, and caused his guest to do the same, and this he did upon judgement because he was persuaded out of God's word, that to the clean all things were clean. And Eusebius records that Montanus the hereuke was 
Euseb. lib. 5. cap. 1●.  the first that prescribed solemn and set laws of fasting. And whereas this fast is called an Apostolical tradition it is no great matter, for it was the manner of the ancient Church in former times to term rites and orders Ecclesiastical not set down in scriptures Apostolical orders, that by this means they might commend 
Hi●…. epist. 1. 8. ad Luc.  them to the people: as Jerome testifieth, Every province (saith he) may think the constitutions of the ancestors to be Apostolical laws. And whereas it is said to be a sin not to fast in Lent (as Augustine speaketh) it is not by reason 
Ser. de T●…. 62.  of any commandment binding conscience, for Augustine saith plainly, that neither Christ nor 
Epist. ●6.  his Apostles appointed any set time of fasting: & Chrysostome, that Christ never commanded 
C●●ysost. on Mat. hom. 47.  us to follow his fast: but the true reason hereof is borrowed from the end. For the Primitive Church used not the popish fast, which is to eat whitmeate alone, but an abstinence from all meats used specially to morufie the flesh and to prepare men beforehand to a worthy receiving of the Eucharist. And in regard of this good end was the offence. And whereas it is said, that ancient fathers taught a necessity of keeping this fast, even Hierome whom they allege to this purpose saith the contrary. For confuting the error of Montanus who had his set times of fast to be kept of necessity, he 
〈◊〉ed Marcel. de error. 〈◊〉.  saith, We fast in Lent according to the Apostles tradition as in a time meet for us: and we do it not as though it were not lawful for us to fast in the rest of the year except Penticost: but it is one thing to do a thing of necessity, and anothing to offer a gift of free-will. Lastly, excommunication was for the open contempt of this order taken up in the Church, which was, that men should fast before Faster for their further humiliation & preparation to the sacrament. So the 29. canon of the council of 〈◊〉 must be 
Cang●●  understood. As for the Canons of the Apostles (so falsely called) and the 8. council of Toledo, I much respect not what they say in this case.  
Arg. 14. God's authority binds conscience: magistrates authority is God's authority: therefore magistrates authority binds conscience properly. Ans. God's authority may be taken two ways: first for that sovereign and absolute power which he useth over all his creatures: secondly, for that finite & limited power which he hath 〈◊〉 that men shall exercise over men. If the minor, 〈◊〉 that Magistrate's authority is God's authority, be taken in the first sense, it is false: for the sovereign power of god is mooue●…ic able. If it be taken in the second sense, the 〈◊〉 〈◊〉 false. For there be sundry authorities ordained of God, as the authority of the father over the child, of the master over the servant, the authority of the master over his scholar, which do not properly and 〈◊〉 bind in conscience as the authority of gods laws doth.  
By these arguments which I have now answered, & by many other being but lightly 〈◊〉, it will appear that necessary obedience is to be performed both to civil & ecciesiasticall jurisdiction: but that they have a constraining power to bind conscience as properly as gods laws do, it is not yet proved, neither can it be, as I will make manifest by other arguments.  
Arg. 1. He that makes a law binding conscience to mortal sin, hath power, if not to save yet to destroy: because by sin, which follows upon the transgression of his law, comes death & damnation: But God is the only lawgiver that hath this privilege, which is, after he hath given his law, upon the breaking or keeping thereof, to save or destroy. jam 4. 12. There is one lawgiver that can save or destroy. Therefore God alone makes laws ●inding conscience properly, & no creature can do the like. Answer is made that S. james speaks of the principal lawgiver, that by his own proper authority makes laws, & doth in such manner save & destroy, that he need not fear to be destroyed of any: & that he speaks not of secondary lawgivers that are deputies of god & make laws in his name. I say again that this answer stands not with the text. For S. james speaks simply without distinction, limitation, or exception: & the effect of his reason is this. No man at all must slander his brother, because no man must be judge of the law: & no man can be judge of the law, because no man can be a lawgiver to save and destroy. Now then where be those persons that shall make laws to the souls of men, & bind them unto punishment of mortal sin; considering God alone is the saving & destroying lawgiver.  
Arg. 2. He that can make laws as truly binding conscience as gods laws, can also prescribe rules of God's worship: because to bind the conscience is nothing else but to cause it to excuse for things that are well done, and therefore truly please God, & to accuse for sin whereby god is dishonoured: but no man can prescribe rules of gods worship; & human laws as they are human laws, appoint not the service of God. Esai. 29. 13. ●●●ir fear towards me was taught by the precept of 〈◊〉. Mat. 15. 9 they worship me in vain teach●●● doctrines which are the commandments of 〈◊〉. Papists here make answer, that by laws of men we must understand such laws as be unlawful or unprofitable being made without the authority of God or instinct of his spirit. It is true indeed that these commandments of men were unlawful: but the cause must be considered: they were unlawful not because they commanded that which was unlawful & against the will of God, but because things in themselves lawful were commanded as parts of gods worship. To wash the outward part of the cup or platter, & to 
Matt. 23. 15.  wash hands before meat; are things in respect of civil use very lawful, & yet are these blamed by Christ & no other reason can be rendered but this, that they were prescribed not as things indifferent or civil, but as matters pertaining to God's worship. It is not against God's word in some politic regards to make distinctions of meats, & drinks, & times: yet Paul calls these things doctrines of devils, because they were commanded as things wherein God would be worshipped.  
Arg. 3. God hath given a liberty to the conscience whereby it is freed from all laws of his own whatsoever, excepting such laws & doctrines as are necessary to salvation. Col. 2. 10. If ye be dead with Christ, ye are free from the elements of the world. Gal. 5. 1. Standye in the liberty where with Christ hath freedyou, and be not again entangled with the yoke of bondage. Now, if human laws made after the grant of this liberty, bind conscience property, then must they either take away the foresaid liberty, or diminish the same; but that they cannot do: for that which is granted by an higher authority, namely God himself, cannot be revoked or repealed by the inferior authority of any man. It is answered, that this freedom is only from the bondage of sin, from the curse of the moral law, from the ceremonial and judicial laws of Moses, and not from the laws of our superiors. And I answer again, that it is absurd to think that God gives us liberty in conscience from any of his own laws, and yet will have our consciences still to remain in subjection to the laws o● sinful men.  
Arg. 4. Whosoever binds conscience, commands conscience. For the bond is made by a commandment urging conscience to do his duty, which is to accuse or excuse for evil or well doing. Now God's laws command conscience in as much as they are spiritual, commanding body and spirit, with all the thoughts, will, affections, desires, and faculties, and requiring obedience of them all according to their kind. As for the laws of men, they want power to command conscience. In deed if it were possible for our governors by law to command men's thoughts and affections, than also might they command conscience: but the first is not possible, for their laws can reach no further then to the outward man, that is, to body and goods, with the speeches and deeds thereof: and the end of them all is not to maintain spiritual peace of conscience, which is between man and God, but only that external and civil peace which is between man and man. And it were not meet that men should command conscience, which cannot see conscience and judge of all her actions, which appear not outwardly and whereof there be no witnesses, but God and the conscience of the doer. Lastly, men are no fit commanders of conscience, because they are no lords of it, but God himself alone.  
Argum. 5. Men in making laws are subject to ignorance and error: and therefore when they have made a law (as near as possible they can) agreeable to the equity of God's law, yet can they not assure themselves and others that they have failed in no point or circumstance. Therefore it is against reason that human laws being subject to defects, faults, errors, and manifold imperfections, should truly bind conscience, as God's laws do which are the rule of righteousness. All governors in the world, upon their daily experience see and acknowledge this to be true which I say, (by reason that to their old laws, they are constrained to put restrictions, ampliations, modifications of all kinds, with new readings and interpretations) saving the Bishop of Rome (so falsely termed) which persuades himself to have when he is in his consistory, such an infallible assistance of the spirit that he can not possibly err in judgement.  
Argum. 6. If men's laws by inward virtue bind conscience properly as God's laws, than our duty is to learn, study, and remember them as well as God's laws, yea ministers must be diligent to preach them, as they are diligent in preaching the doctrine of the Gospel: because every one of them binds to mortal fin, as the Papists teach. But that they should be taught and learned as God's laws, it is most absurd in the judgement of all men, Papists themselves not excepted.  
Argum. 7. Inferior authority can not bind the superiors no we the courts of 〈◊〉 and their authority are under conscience. For God in the heart of every man hath ●rocted a tribunal seal, and in his stead he hath pl●●●d neither saint nor angel, not any other crea●… what soever but conscience itself, who therefore is the highest judge that is or can be under God; by whose direction also courts are kept and laws are made.  
Thus much of the popish opinion: by which it appears that one of the principal notes of Antichrist, agrees fuly to the Pope of Rome. Paul, 2. Thess. 2. makes it a special property of Antichrist to exalt himself against or above all that is called God, or worshipped. Now what doth the Pope else, when he takes upon him authority to make such laws as shall bind the conscience, as properly and truly as God's laws? and what doth he else, when he ascribes to himself power to free men's consciences from the bond of such laws of God, as are unchangeable: as may appear in a canon of the council of Trent: the words are these, If any shall say, that th●se degrees of consanguinity which be expressed in 
〈…〉.  Leviticus, ●●e 〈◊〉 hinder 〈◊〉 to be made, and break it being made, and that the Church cannot dispense with some of them, or appoint that more degrees may hinder or break ●●●●age, let him be accursed. O sacrilegious impiety! considering the laws of affinity and consanguinity, Lev. 18. are not ceremonial, or judicial laws peculiar to the jews, but the very laws of nature. Wh●●● this canon else, but a public proclamation to the world, that the Pope and Church of Rome do sit as lords, or rather idols in the hearts & consciences of men. This will yet more fully appear to any man, if we read popish books of practical or Case aivinitie, in which the common manner is, to bind conscience where God looseth it, and to lose where he binds; but a declaration of this, requires long time.  
Now I come (as near as possibly I can) to set down the true manner, how men's laws are by Divines and may be said to bind conscience. That this may be cleared, two things must be handled, By what means they bind, and How far forth.  
Touching the means, I set down this rule. Whole some laws of men, made of things indifferent, bind conscience by virtue of the general commandment of God, which ordaineth the Magistrate's authority: so as who soever shall wittingly & willingly, with a disloyal mind, either break or omit such laws, it guilty of s●●●e before God.  
By whole some laws, I understand such positive constitutions, as are not against the law of God, and withal tend to maintain the peaceable estate and common good of men.  
Furthermore I add this clause, made of things indifferent, to note the peculiar matter where●… 〈◊〉 laws properly 〈◊〉 〈◊〉 〈◊〉 things 〈◊〉 are neither 〈◊〉 commanded or forbidden by God.  
Now such kind of laws have no virtue or power in themselves to constrain conscience, but they bind only by virtue of an higher commandment. Let every soul ●e subject to the higher powers, Rom. 13. 1. or, Honour father and mother, Exod. 20. which commandments bind us in conscience to perform obedience to the good laws of men. As S. Peter saith, Submit yourselves to every human ordinance for the Lord, 1. Pet. 2. 13. that is, for conscience of God, as he saith afterward, v. 19 whereby he signifieth two thing: first that God hath ordained the authority of governors: secondly that he hath appointed in his word, and thereby bound men in conscience to obey their governors lawful commandments.  
If the case fall out otherwise, as commonly it doth, that human laws be not enacted of things indifferent, but of things that be good in themselves, that is, commanded by God, then are they not 〈◊〉 properly but divine laws. men's laws entreating of things that are morally good, and the parts of God's worship, are the same with God's laws: and therefore bind conscience, not because they were enacted by men, but because they were first made by God: men being no more but instruments and ministers in his name to revive, renew, and to put in execution such precepts and laws as prescribe the worship of God, standing in the practice of true religion & virtue. Of this kind are all positive laws touching articles of faith, & the duties of the moral law. And the man that breaks such laws sins two ways, first because he breaks that which is in conscience a law of God, secondly because in disobeying his lawful magistrate, he disob●… the general commandment of God touching magistracy.  
But if it shall fall out that men's laws be made of things that are evil and forbidden by God, then is there no bond of conscience at all but contrariwise, men are bound in conscience not to obey, Act. 4. 19 And hereupon the three children are commended for not obeying Nabuchadnezzar, when he gave a particular commandment unto them to fall down and worship the golden image, Dan. 3.  
Moreover, in that man's law binds only by power of God's law, hence it follows, that God's law alone hath this privilege, that the breach of it should be a sin. S. john saith 1. epist. 3. Sin it the anomy, or, transgression of the law, understanding God's law. When David by adultery and murder had offended many men, & that many ways, he saith Psal. 51. against thee, against thee have I sinned. And Augustine defined sin to be some thing said, done, or desired against the law of God. Some man may say, if this be so, belike than we may break men's laws without sin. I answer, that men in breaking human laws, both may and do sin; but yet not simply, because they break them, but because in breaking them, they do also break the law of God. The breach of a law must be considered two ways. First as it is a trespass, hindrance, injury, damage, and in this respect it is committed against men's laws: secondly the breach of a law must be considered as it is sin, and so it is only against God's law.  
The second point, namely How farforth men's laws bind conscience, I explain on this manner. It is all that the laws of God do or can do, to bind conscience simply and absolutely. Therefore human laws bind not simply, but so far forth as they are agreeable to God's word, serve for the commongood, stand withgood order, and hinder not the liberty of conscience. The necessity of the law ariseth of the necessity of the good end thereof. And as the end is good and profitable more or less, so is the law itself necessary more or less.  
Hence it followeth that a man may do any thing beside human laws and constitutions without breach of conscience. For if he shall omit the doing of any law I. without hindrance of the end and particular considerations, for which the law was made: II. without offence giving as much as in him lieth: III. without contempt of him that made the law, he is not to be accused of sin. Example. In time of war, the magistrate of a city commands that no man shall open the gates: the end is, that the city and every member thereof may be in safety. Now it falls out that certain citizens being upon occasion without the city, are pursued by the enemy and in danger of their lives. hereupon some man within openeth the gate to res●…e them. The question is, whether he have sinned or no. And the truth is, he hath not: because he did not hinder the end of the law, but rather further it, and that without scandal to men, or contempt to the magistrate.  
And this stands even by the equity of God's word. God made a law, that the priests only should eat of the showbread: now David being no priest, did upon urgent occasion eat of it without sin. If this be true in God's law, than it may also be true in the laws of men, that they may in some cases be omitted without sin, against God.  
Neither must this seem strange. For as th●re is a keeping of a law, and a breaking of the same; so there is a middle or mean action betw●●ne them both, which is, to do thing 
* Fa●●●● aliquid pr●ter 〈◊〉, 〈◊〉 〈◊〉 〈◊〉.  beside the law, and that without s●●●e.  
To proceed further, men's laws be either civil or ecclesiastical. Civil laws are for their substance determinations of necessary and profitable circumstances, tend●●● to ●●hold and maintain the commandem●… of the 〈◊〉 〈◊〉 More specially they prescribe what is to be do● and what is to be left undone, touching actions both civil & criminal, touching offices and b●rgines of all so●●●, etc. yea they conclude, enjoin, & command not only such affairs as be of smaller importance. but also things & actions of great weight, tending to maintain common peace, civil society, and the very state of the common wealth. Now such laws bind so far forth, that though they be omitted without any apparent s●●ndal or contempt, yet the breach of them is a sin against God. Take this example: A subject in this land upon poverty, or upon a couctous mind, against the good law of the land, coins money, which after ward by a sleight of his wit, is cunningly conveyed abroad into the hands of men, and is not espied. Here is no evident offence given to any man, nor open contempt showed to the lawgiver: and yet in this action he hath sinned, in that closely otherwise then he ought to have done, he hath hindered the good of the common wealth, and rob the sovereign prince of her right.  
Ecclesiastical laws, are certain necessary and profitable determinations of circumstances of the commandments of the first table. I say b●●e 〈◊〉, because all doctrines pertaining to the foundation and good estate of the Church, as also the whole worship of God, 〈◊〉 〈◊〉 down and commanded in the written word of God, and cannot be prescribed and concluded otherwise by all the Churches in the world. A●●or the Creeds and Confession● of particular Churches, they are in substance God's word, and they bind not in conscience by any power the Church hath, but because they are the word of God.  
The laws then which the Church in proper speech is s●●de to make, are decrees concerning outward order and comeliness in the administration of the word and sacram●●s, in the meetings of the congregation, etc. & such laws made according to the general rules of God's word, (which requires that all things be done to edification, in comeliness, for the avoiding of offence) are cessarie to be observed, and the word of God binds all men to them so far forth as the keeping of them maintains decent order, and p●…s open offence. Yet if a law concerning some ●…nall ri●e of thing indifferent, be at some time upon some occasion omitted no offence given, not contempt showed to Ecclesiastical authority, there is no b●each made in the conscience: ●●d that appears by the example before han●●●●. The Apostles guided by the holy Ghost, made a decree for the avoiding of offence, necessary to be observed, namely that the Gentiles should abstain from strangled and blood and ido●ithy●●s: and yet Paul out of the case of scandal and contempt, permits the Corinthians to do otherwise, 1. Cor. 8. & 9 which he would not h●●● done, if to do otherwise out of the case of scandal and contempt had been sin.  
Again, laws are either mixed or merely penal. Mixed, are such laws as are of weighty matters, and are propounded in commanding or forbidding ●ea●●es: and they bind men first of all to obedience, for the necessary good of human societies and secondly to a punishment, if they obey not, that a supply may be made of the hindrance of the common good. In the breach of this kind of laws, though a man be never so willing to suffer the punishment, yet that will not discharge his conscience before God when he of●…ds. If a man coin mo●y with this mind to be willing to die when he is convicted, yet that will not free him from a sin in the action, because God's law binds us not only to subjection i●●earing of punishments, but also to obedience of his ●…e commandment, it being lawful, though ●e should set down no punishment.  
A law merely pe●●ll is that, which being m●… of matters of less importance, and not vt●…d precisely in comm●…ding terms, doth only declare and show what is to be done, or conditionally require this or that with respect to the punishment, on this manner. If any person do this or that, than he shall forfeit thus or thus. This kind of law kinds especially to the punishment, & that in the very intent of the lawgiver, and he that is ready in omitting the law to pay the fine or punishmet, is not to be charged with sin before God: the penalty being answerable to the loss that comes by the neglect of the law.  
Thus we see how far forth men's laws bind conscience. The use of this points is this: I. hence we learn that the immunity of the Popish clergy whereby they take themselves exempted from civil courts and from civil authority in criminal causes, hath no warrant: because God's commandments binds every man whatsoever to be subject to the magistrate, R●…. 〈◊〉. Let every soul be s●…ct to the higher powers. TWO Hence we see also, what notorious rebe●… those are, that being borne subjects of this land, yet choose rather to die then to acknowledge (as they are bound in con●…) the Q●… majesty to be supreme governor under God in all causes & over all persons. III. last we are taught hereby to be ready and willing to give subjection, obedience, reverence, and all other duties to magistrates, whether they be superiou or inferior: yea with cheerfulness to pay 〈◊〉 and subsidies, and all such lawful charges 〈◊〉 appointed by them. Give to Ces●● that 〈◊〉 〈◊〉 Caesar's, & to God that which is Go●●. Rom. 13. 〈◊〉. Give to 〈◊〉 〈◊〉 their duty: tribute to 〈◊〉 tribute: 〈◊〉 to whom custom.  
Now follows the Oath, which is either assertory 
§ 〈◊〉. Of an Oath binding.  or promissory. assertory, by which a man avoucheth that a thing was done or not done; Promisserie, by which a man promiseth to do a thing or not to do it. Of both these I mean to speak, but specially of the second. And here two points must be considered, the first by what means an oath bindeth, the second when it bindeth.  
An oath bindeth by virtue of such particu●… commandments, as require the keeping of oath's lawfully taken. Num. 30. 3. Who soever s●… an ●ath to bind his soul by a bond, ●e shall not 〈◊〉 his word, 〈◊〉 shall do according to all that 〈◊〉 〈◊〉 of his 〈◊〉.  
This being so ●question may be made, whether the 〈◊〉 of insi●… bi●d conscience, & by what v●…, 〈◊〉 they ●●ither know the Script●… no● the true God. A●s. They 
* Thu● saith Aug●…. epist. 154. ad Public●…. & L●…d. s●…. 〈◊〉. 3. dist. 39  do bind in conscience. For example: jacob & Laban make a 〈◊〉 confirmed by oath. jacob swears by the true God, Laban by the god of N●…or, that i●, 〈◊〉 his idols. Now jacob, though he approve not the form of this oath yet he accepts it for a civil bond of the covenant: & no doubt, though Laban believed not God's word revealed to the P●…ks, yet he was bound in conscience to keep this ●th even by the law of nature, & though he 〈◊〉 not the 〈◊〉 God, yet he 〈◊〉 the false god of Nac●●r to be the true God. Gen. 31. 53.  
Again, if a lawful oath by virtue of God's commandments bind conscience, than it must need● be that the Roman Church hath long erred, in that ●…ee ●…th and maintaineth that governors, as namely the Pope and other inferior 
T●…. 〈◊〉. 〈◊〉. 89.  Bishops, have power to give relaxations and dispensations, not only for oaths unlawful (from which the word of God doth sufficiently free us, though they should never give absolution) but from a true & lawful oath made wittingly & willingly without error or deceit of a thing, honest and possible: as when the Pope frees the subjects of this land, as occasion is offered, from their sworn allegiance and loyalty to which they are bound, not only by the law of nature, but also by a solemn and particular oath to the Supremacy, which none ever deemed v●…full but such as carry traitors hearts. Now this erroneous divinity would easily be revoked, if men did b●● consider the nature of an oath, one part whereof is Invocation; in which we pr●● unto God, first that he would become a witness unto us that we speak the truth and purpose not to deceive: secondly if we fail & break our promise, that he would take ●…ge upon us: and in both these petitions we bind ourselves immediately to God himself, and God again who is the ordainer of the oath, accepts this bond and 〈◊〉 it by his commendement, till it be accomplished. Hence it follows, that no creature can have power to v●●ie the bood of an ●●th that is truly and lawfully an ●●th, unless we will 〈◊〉 the creatures above God himself. And our Saviour Christ gave better ●…ell when he commanded us to perform our 〈◊〉 to the Lord for the p●…ting of perjury, Matth. 5. 33.  
Next let us consider the time when an oath bindeth or bindeth not.  
An oath bindeth them, when it is made of things certain & possible, in ●●uth, justice, judgement, for the glory of God & the good of our neighbour.  
Question. I. Whether doth an oath bind conscience if by the keeping of it there follow losses and hindrances? Answ. If it be of a thing that is lawful, and the damages be private to him that sweareth, then doth it bind conscience. For example: A man makes a purchase of land at the sea side: his bargain is confirmed only by oath: and it falls out that before he do enter possession, the sea breaks in and drowns a part of that purchase. Now he is in conscience to stand to his bargain, because the thing is lawful, & the damage is private, & great reverence must be had of the name of God which hath been used in the bargain making. David makes it the property of a good man, to swear to his own hindrance and not to change, Psal. 15. v. 4.  
Question. II. Whether the oath which a man hath taken, being induced thereto by fraud and guile, doth bind conscience. Answ. If it be still of a thing lawful, and bring nothing but private losses, it is to be kept. When the Gibe●●ites had by a fraud brought josua to make a league with them, and to bind it with an oath, he and the princes of the people answer them thus, We have sworn unto them by the Lord● God of Israel, now therefore we may not touch them. jos. 9 19 And 300. years after, when Saul slew certain of the Gib●onites against this oath, the plague of 〈◊〉 〈◊〉 was upon the people of Israel three years, and was not stayed till certain persons of saul's family for a recompense were put to death, 2. Sam. 21. v. 7.  
Question. III. Whether an oath made by fear or compulsion bind in conscience. For example. A thief disappointed of the bo●●y 〈◊〉 he looked for, binds the true man by solemn oath upon pain of present death to fetch and deliver unto him some portion of money at one 100 or 200 crowns for the redeeming of his life. Well, the oath is taken, and the question is, whether it bind him or not to perform his promise. An answer may be this: some 
b P. 〈◊〉. 〈◊〉 2. 〈◊〉. 13. 〈◊〉. 〈◊〉. Mel●…. in, 〈◊〉. 〈◊〉. de 〈◊〉.  protestant divines think it doth bind: some again think no: but I take it the safest course to bold the mean between both, on this manner. The oath seems to bind, and is to be performed: neither 
C●… 〈◊〉 Psal. 15.  is it against the good of the commonwealth (〈◊〉 than it were unlawful) but it is rather a furtherance in that a member thereof is preserved: and the losses which follow are only private to the man, rather to be endured then the loss of life. Yet that a remedy may be had of this private injury, & that a public mischief may be prevented, the party is to reveal the matter to the magistrate, whose office it is to punish robbers and to order all things according to equity for the common good. But if the case fall out, that the man through exceeding fear do further swear to keep silence, I see not how his oath may be kept, except he be sure that nothing will ensue thereof, but a pri●… damage to himself. For otherwise perpetu●●●●…ence seems to be a secret consenting to the robber, & an occasion that others fall into the like danger and hazard of their lives.  
Ag●●ne, in six cases an oath binds not conscience at all. I. If it be made of a thing that is flat against the word of God For all the power of binding which it hath is by the word of god: & therefore when it is against God's will, it hath no power to constrain. And it is an old received rule, that an oath must not be a bond of iniquity. Hereupon David when he had made a rash oath to kill Nabal & 〈◊〉 his household, rejoiced when he had an occasion offered by Abigail to break the same, 1. Sam. 25. 32. And though he swore to Shemi, that he would save his life, 2. Sam. 19 23. yet afterward upon better consideration (as it may seem) he commanded his son Solomon to put him to death, as one that had long ago deserved the same. 1. King. 2. 9 And Herod was far deceived, that thought he was bound by his oath to give to the dansell john Baptists head in a platter. Mat. 14. 7. II. Is it be against the good and wholesome laws of any kingdom or country, whereof a man is a member it binds not at all: because on the contrary God's commandment binds us to keep the good laws of men. III. If it be made by such persons as want sufficient reason and discretion, as young children, fools, mad men. For the conscience can not indeed be bound, where the understanding can not discern what is done. FOUR If it be made of such as have no power to bind themselves, it binds not: because it is made against the law of nature, which is, that 
* Qui sui i●ri● non est obligar● se non potest. a Bellarm. li. 2. de 〈◊〉. cap. 36.  he which is ot in his own power can not bind himself. Hence it follows, that papists err grossly when they teach, that a child may enter into any rule or order of religion, yea bind himself thereto by oath, and the oath to be good, flat against his parent's consent. Num. 30. 4. If a woman vow unto the Lord, & bind herself by a bond, being in her father's house in the time of her youth, etc. 6. If her father disallow her the same day that he heareth all her vows and bonds, they shall not be of value. And an ancient council decreed that all children that upon pretence of God's worship should departed from their parents, and not do 
C●●●il. G●●g. cap. 16.  them d●e reverence, should be accursed. Secondly they err in that they teach that the promise made privately by a child in way of marriage without and against consent of wise and careful parents, binds them: whereas indeed if this promise were further bound by an oath, it could not stand: because children under government and tuition of parents can not give themselves. V It binds not if it be made of a thing that is out of a ●●ns power, as if a man swear to his friend to give him another man's goods. VI If at the first it were lawful, and afterward by some means become either impossible or unlawful, it binds not conscience. For when it becomes impossible, than we may safely think that God from heaven frees a man from his oath. And when it begins to be unlawful, than it ceaseth to bind, because the binding virtue is only from the word of God. For example: a king binds himself by oath to a foreign Christian prince to find him men & money to defend his people against all enemies. This oath is lawful. Well, afterward the prince becomes a professed enemy to him, his religion, & people: and then the king's oath becomes unlawful and binds him not: because the word forbids that there should be any league of amity with God's enemies: though there may be leagues of concord with them.  
Seeing a lawful oath must bind conscience, though a man be deceived and great losses follow, it shows in how great reverence we should have God's name, and with what care and consideration take an oath. And by this we must be advertiseo to take heed of customable swearing in our common talk, whether our oaths be great or small. We must think of an oath as a part of God's worship: nay the H. ghost often puts it for the whole worship of God. Isai. 19 18. In that day shall five cities in the land of Egypt speak the language of Canaan, and shall swear by the Lord of hosts, that is, acknowledge and worship him. jerem. 12. 16. If they will learn the ways of my people, to swear by my Name, The Lord liveth, then shall they be built in the midst of my people. This serves to show unto us, that such as give themselves to swearing, want religion & good conscience: & that those families in which there is risenesse of oaths, abandon all care of religion, and banish God out of their houses. And indeed it is a very hard thing for the common swearer to avoid common perjury. If we see a man hold up his hand at the bar of an earthly judge we pity him and are sorry for him: on then why do we not pity blasphemers and common swearers. For with God they are no better than rebeiss, that hold up their hands at the bar of his judgement seat as guilty malefactors. Exod. 20. 7. Augustine saith well, They that worship stocks and stones fear to swear falsely by stones, and dost not then fear God that is present, God that liveth, God that 〈◊〉 God that taketh revenge of contemners: but of bad custom when thou art believed, thou swearest: when none requires it, thou swearest: and when men cannot abide it, then swearest.  
Thus much of an Oath: now follows a promise which is either to God or man: the first is called a vow, the second a single promise.  
A vow is taken three ways. First generally 
§ 1●. Of a vow binding.  for a promise of moral obedience: and this vow is first made in Baptism and continued in the lords Supper, as also in the spiritual exercises of invocation and repentance. It is called of Peter 1. Epist. 3. 21. the stipulation which a good conscience makes to God.  
This kind of vow binds all and every member of the Church of God. And the not keeping of it is the common sin of the world: for most men make not conscience to perform that which they have promised to God in Baptism: and therefore their Baptism is become unto them the sacrifice of fools. Ecclesiast. 4. 17. But considering we are bound in conscience by this vow, let us hereafter endeavour to be as good as our word; and that shall be when we begin to die to our sins and rise to newness of life: we will seem to have care to keep touch with men: what a shame is it for us then not to keep covenant with God.  
Again a vow is taken for a promise of ceremonial obedience, whereof read Num. 6. and 30. and Levit. 27. This vow is peculiar to the old Testament and did not bind all men, but only such as had peculiar occasion to vow, and thereupon bound themselves: as the Nazarites, and some other.  
Thirdly a vow is taken for the performance of some outward and bodily exercises taken up of a man's own accord, as being things in a man's own liberty, without any commaundèment of God: as the keeping of set times of fast, of praying or reading, the performance of set tasks, alms giving, abstinence from certain meats and drinks, in the use whereof through our own weakness we fear any occasion of sin. And this kind of vow is more peculiar to the new Testament.  
In the making of it that it may be warrantable, four things must be observed. I. It must be agreeable to the word of God. II. It must not be against a man's general or particular calling. III. It must be in a man's power, and not against Christian liberty. FOUR It must be so made and be observed without any opinion of ●●●rit or worship of God to this end alone, that it may be a means to exercise and cherish repentance and invocation, temperance, patience, and to show forth thankfulness to God.  
A vow thus made, binds conscience by virtue of God's commandment. Eccles. 5. 3. When thou hast 〈◊〉 a vow to God, 〈◊〉 not to pay it.  
And the vow once made continues to bind so long as the thing is in force which was the 〈◊〉 of the vow For example: A man desirous to practise sobriety and temperancy, finds that drinking of wine is hurtful to him hereupon he vows to God to drink no wine: now 〈◊〉 vow once made 〈◊〉 him 〈◊〉 〈◊〉 estate of his body alter, and he feel no inconvenience in wine; and then 〈◊〉 ceaseth to bind any longer.  
Question Whether Papists are bound in conscience to keep the vows of single life and voluntary poverty which they make, or no. Ans. No. Reasons. I. They are 〈◊〉 against God's con●… 〈◊〉 if they cannot abstain, let them 〈◊〉 for it is better to marry then to 〈◊〉. 1. Cor. 7. 9 This we warned 〈◊〉 of that if there were 〈◊〉 〈◊〉 would not 〈◊〉 they should not 〈◊〉. 2. Thess. 3. 10. TWO they are not in the power of him that voweth: as the promise of 〈◊〉 chastity in single life. III. they abolish christian liberty in the use of the creatures and ordinances of God, as riches, and marriage, meat, drink, appar●● making that necessary which God left to our liberty. iv They are made that men may thereby merit life eternal & worship God: whereas Paul saith, 1. Tim. 48. Bodilyexercise profiteth little, but godliness 〈◊〉 profitable for all things. Therefore they are better broken then kept.  
As for a single promise, it also binds a man according as he will to whom the promise is 
§ 11. Of a single promise binding. Aug. epist. 〈◊〉 205.  made, though he be an heretic or an infidel. As for the purpose of the mind it binds not, but may upon convenient cause be altered.  
Yet we must remember that there are so●… cases in which a promise made binds not. I. If it be against God's word. One saith well, In evil 
Isid. lib. 4. Sy●….  promises cut off thy faith. It is a 〈◊〉 promise which cannot be performed without an offence, II. If he which makes it want reason or sufficient discretion. III. If he make the promisae who can not bind himself: as a child under the government of his parents. iv If a man be induced to make his promise by fraud & guile. V If the promise being at the first lawful become afterward either impossible or unlawful.  
And though men be bound in conscience to keep their promises: yet this hinders not but that there is and may be a good and lawful use of Indentures and obligations. For the bond of conscience is between man and God: but the bond of an obligation is only between man and man. Abraham when he bought a purchase of Ephron the Hi●●●te, he paid his money and made it sure before witness, Gen. 23. vers. 17.  
Here we must consider the general sin of this age, which is to speak deceitfully every one to his neighbour. It is an hard thing to find a man that will stand to his word and lawful promise. It is a rule of Machi●vell that a man may practise many things against his faith, against charity, and humanity, and religion: and that it is not necessary to have these virtues, but to counterfeit and dissemble them. But let all such as fear God, make conscience of their word, because they are bound so to do: and hereby they shall resemble their heavenly father who is true in all his promises; and they shall also bring forth a notable fruit of the spirit, Galat. 5. vers. 22.  
Hitherto I have spoken of the cause that maketh conscience to give judgement Now followeth 
§ 12. How conscience gives judge meant.  the manner of judgement.  
Conscience gives judgement in or by a kind of reasoning or disputing, called a practical syllogism Rom. 2. 15. their reasonings [〈◊〉 〈◊〉, 〈◊〉.] 〈◊〉 〈◊〉 excusing 〈◊〉 other.  
In the making of this reason, conscience hath two assist●… mind, and memory.  
The mind is the storehouse and 〈◊〉 〈◊〉 of all manner of rules and principles. It may be co●…pared 
Min●● tells what is law.  to a book of law, in which are 〈◊〉 down the penal statutes of the land. The of it it is to prefer and present to the conscience rules of divine law whereby it is to give judgement.  
Memory serves to bring to mind the particular actions which a man hath done or not done, 
Memory giue● evidence.  that conscience may determine of them.  
Now conscience assisted by these 〈◊〉, proceeds in judgement by a kind of argumentation: an example whereof we may take from the conscience of a murderer thus. 
Every 〈◊〉 ●…er is 〈◊〉 ●ed, saith the mind;  
Thou art a murderer, saith conscience assisted by memory.  ergo, Thou art accursed, saith conscience, and so giveth her sentence.  
To proceed: Conscience gives judgement either 
§ 1●. How many wai●● conscience g●… judgement.  of things past or things to come.  
Of things past two ways, either by accusing & condoning, or by excusing & absolving. Ro. 2. 15.  
To accuse is an action of conscience giving 〈◊〉 that this o● that thing was ●…ll done; 〈◊〉 that still by reasoning on this manner. 
〈◊〉 〈◊〉 〈◊〉 is a 〈◊〉:  
This thy action is 〈◊〉 der:  〈◊〉▪ This thy action is a 〈◊〉.  
To 〈◊〉 is another action of the conscience ●●yned with the former, whereby it giveth iudg●…t that a man by this or that sin hath deserved death: on this manner. 
●…ry 〈◊〉 ●●rer 〈◊〉 serveth a double death:  
Th●● art a 〈◊〉 ●●rer:  ergo, Thou hast deserved a double death.  
These two actions are very sorcible and terrible: for they are the ●…ctions and prickings that be in the heart. Act. 2. 37. they are the stripes as it were, of an iron rod, wherewith the heart of a man smiteth itself, 2. Sam. 24. 10. And by reason of them, conscience is compared to a wo●●e that never dieth but always lies gnawing and grabbling, and pulling at the heart of man, Marc. 9 42. and causeth more pain and anguish, than any disease in the wo●ld, can.  
The time when conscience perfourmes these actions is not before the sin, or in the act of s●●●ing, but specially after the sin is done and passed. Reason. I. Before a man sin, the devil doth extenuate the fault & make sin to be no sin. II. Corrupt affections do for a time so blind and overcast judgement, that it doth not see or at the least consider what is good or bad, till afterward.  
Neither doth conscience accuse & conde●… only for time present, but also long after a thing is done. The consciences of joseph's ●…hren accuse them 22. years after they had sold him into Egypt. Gen. 42. 21.  
The effect of the accusing and condemning conscience is to stir up sundry passions and ●otions in the heart, but specially these five.  
The first is sha●…, which is an affection of the heart, whereby a man is grieved and displeased with himself, that he hath done any evil: and this shame showeth itself by the rising of the blood from the heart to the 〈◊〉.  
Yet we must here remember that 〈◊〉 such as have the pardon of their sins, and are not guilty, may be ashamed and b●●sh, Rom. 6. 21. What fr●… had ye in those things, whereat ye now blush, or, be ashamed. Whereas those which are most guilty may be without all shame. jerem. 6. 15. were they 〈◊〉 〈◊〉 they had ●…itted 〈◊〉 ●●y, ●●y, they were not ashamed, 〈◊〉 they 〈◊〉 〈◊〉 〈◊〉: because they are grown to some great height in sin, Eph. 4. 18.  
The second passion is sadness and sorrow: which is commonly thought to be nothing else but Melancholy: but between them twa●●e, there is great difference. Sorrow that comes by melancholy ariseth only of that humour annoying the body, but this other sorrow ariseth of a man's sins for which his conscience accuseth him. Melancholy may be cured by phi●…e this sorrow 〈◊〉 not be cured by any thing but by the blood of Christ.  
The third is fear: in causing whereof conscience is very forcible. If a man had all the delights and pleasures that heart can wish, they can not do him any good, if conscience be guilty. Belshazzar when he was in the midst of all his delights, and saw the hand writing upon the wall: his countenance changed, his thoughts trouble● him, his joints loosed, and his knees smote together, Dan. 5. 6. Yea the guilty conscience will make a man afraid, if he see but a worm peep out of the ground, or a silly creature to go cross his way, or if he see but his own shadow on a sudda●…, or if he do but forecast an evil with himself. Proverb. 28. 1. The wicked flieth wh●● no man pursueth him.  
Terrors of conscience when they are more vehecause other passions in the body, as exceeding hear, like that which is in the fi●t of an ag●e, the rising of the entrails towards the mouth: and swooning as experience hath often showed. And the writer of the book of Wisdom saith truly, cap. 17. vers. 10. It is a 〈◊〉 full thing when malice is condemned by 〈◊〉 〈◊〉 testimony: and a conscience th●● is 〈◊〉, 〈◊〉 ever forecast cruel things. For fear is nothing else, but the betraying of the succ●…, that reason offereth, etc. they that did 〈◊〉 the night that was ●…llerable, etc. sometimes 
〈◊〉 The 〈◊〉 of Eg●….  were troubled with mon●…s visions, and sometimes they s●●●ned, as though their 〈◊〉 soul should betray them: for a sudden fear 〈◊〉 looked for, came upon them.  
The fourth is desperation, whereby a man through the vehement and constant accusation of his conscience, comes to be out of all hope of the pardon of his sins. This made Saul, Achitophel, and Indas', to hang themselves; this makes many in these days to do the like as appeareth by the declarations of such as have been presented, when they were about to hang or drown themselves, or to cut their own throats.  
The last is a perturbation or disquietness of the whole man: whereby all the powers & faculties of the whole man are forth of order, Isa. 57 20. The wicked are like the raging of the sea that 〈◊〉 test, whose waters cast up ●…ire and ●…rt.  
Thus much of the two first actions of conscience, which are to accuse and condemn: the s●cond followeth to excuse and absolve.  
To excuse, is an action of the conscience giving judgement that the thing is well done.  
To absolve, is an action of the conscience giving judgement that a man is free or clear from fault and so from punishment.  
From these two actions arise some special affections: I. boldness and confidence, Prov. 28. 1. The righteous are bold as a lion. II. joy and rejoicing, 2. Cor. 1. 12. Our rejoicing is the testi●…nie of my conscience, that in all simplicity and godly pureness I have had my conversation in the world. Hence it is said, that a good conscience is a continual feast.  
Hitherto I have spoken how conscience gives judgement of things done and passed: now followeth her judgement of things to be done.  
Conscience gives judgement of things to come, by foretelling and as it were saying inwardly in the heart, that the thing may be well done or ill done. Of this kind of judgement every man may have experience in himself, when he is about to enterprise any business either good or bad.  
By this we may see the goodness of God to all men. If a man being to make an unknown journey, should find one that would go with him and show him the way, with all the turnings thereof, he could not but take it for a great point of curtosie. We are pilgrims in this world, our life is our journey. God also hath appointed our conscience to be our companion and guide, to show us what course we may take and what we may not.  
And here it must be noted, that in all things to be done, conscience is of great force & bears a great stroke. For, This is the beginning of a good work, that the conscience first of all give her judgement truly, that the thing may be done, and is acceptable to God. Rom. 14. 23. Whatsoever is not of faith, that is, whatsoever is not done of a settled persuasion in judgement and conscience out of God's word, howsoever men judge of it, is sin. Again, God regards not the outward pomp of the action or the doer, but obedience and especially the obedience of the heart: therefore unless the conscience first of all approve the thing to be good and agreeable to God's will, it can be nothing else but a sin. And he that shall do a thing, because it is good in his own eyes, not knowing that God doth allow of it, prefers himself before God, and disobays him as the servant that in his master's house will not do his masters will but his own will.  
From this former rule arise three other: the first, What soever is done with a doubting conse●●●e is a s●…e. For example: some believers in the Primitive Church held, that still after the ascension of Christ there remained a difference between meat and meat, and therefore it was a scruple to them to eat of sundry kind of meats! ●ow put the case, by example they are drawn on to eat swine's flesh, or some other thing which they think is forbidden: and there 〈◊〉 no question but in so doing they have sinned, as Paul proveth, Rom. 14. v. 14. I know and 〈◊〉 persuaded through the Lord jesus, that there is nothing unclean of itself: but unto him that judgeth any thing unclean, it is unclean: and v. 23. He that doubteth is condemned, if he eat: because he eateth not of faith.  
The second What soever thing is done with an erroneous conscience, is a sin. For example, in the primitive Church divers of the Gentiles held this error, that fornication was a thing indifferent, and therefore conscience told them that they might do i● and yet nevertheless fornication in them was a sinne● because conscience erred in her judgement. And evil r●maines evil, though conscience ●●y the contrary a thousand times.  
The third. What soever is done 
* Erroneous conscience bindeth. For he that judgeth a thing to be evil. if he do it, hath sinned, as much as in hi● lieth.  against conscience, though it err & be deceived, it sin in the d●er. Example. An Anabaptist holding it utterly unlawful to swear, is brought before a magistrate; and urged either through fear or so 〈◊〉 cause, takes an oath & that against his o●ne conscience: now the question is, whether he hath sinned or no. Ans. He hath indeed sinned not so much because he hath taken an oath, for that is the ordinance of God: but because he hath taken an oath in a bad manner, that is, against his conscience, and therefore not in faith.  
Thus it is manifest that conscience bears a great stroke in all things that are to be said or done. And hereby we are advertised of many things. First, if a thing done without good direction of conscience be a sin, then much more that which is done without direction of God's word is a flat sin: for without direction of God's word conscience can give no good direction. And if God will hold that for a sin which is done without direction of his word, than no doubt God's word ministers sufficient direction for all actions whatsoever: so as if a man be to put but a bit of bread in his mouth, it can so far forth direct him, that in doing of it he shall be able to please God: If this were ●ot true, man's ease were most miserable. For than we should sin in manifold actions, and that without remedy. And here by the Word, I mean nothing but the Scriptures of the old and new Testament, which contain in themselves sufficient direction for all ●ctions As for the law of nature, though it afford in deed some direction; yet is it corrupt, imperfect, uncertain: and whatsoever is right and good therein is contained in the written word of God. And as for the best unwritten traditions, let all the Papists in the world answer if they can, how I may in conscience be persuaded that they are the word of God. If they say that the ancient fathers of the primitive Church avouch in their writings that they are Apostolical traditions, I answer again, how 〈◊〉 I know and be certain in conscience that the father's subject to error, in saying so have not erred.  
Again we learn hence, that a good intention is not sufficient to make a good work, unless withal conscience can give judgement that God doth approve the action. This shows the ignorance of our people, that when 〈◊〉 〈◊〉 their dealings they run upon a good meaning, then always they think they do well and please God.  
Thirdly, hence it appears that all things devised by man for the worship of God, ●re fiarre sins; because conscience 〈◊〉 not say of them that they please God. Esa. 29. 13. Mark. 7. v. 7.  
Lastly, we learn here that ignorance of Gods will and word, is a dangerous thing, and makes the life of man to abound, yea to flow with a sea of offences against God. Men commonly think that if they keep themselves from petiurie, blasphemy, murder, theft, whoredom, all is well with them: but the truth is, that so long as they live in ignorance, they want right and true direction of conscience out of God's word, and therefore there best actions are sins, even their eating and drinking, their sleeping and waking, their buying and selling, their speech and silence, yea their praying and serving of God. For they do these actions either of custom, or example, or necessity, as beasts do, and not of faith: because they know not Gods will touching things to be done or left undone. The consideration of this point should make every man most careful to seek for knowledge of God's word, and daily to increase in it, that he may in all his affairs have Gods laws to be the men of his counsel, Psal. 119. 24. that 〈◊〉 may give heed to them as to a light shining in a ●●rke place. 〈◊〉. Pet. 1. 19 that he may say with P●●er, when Christ commanded him to launch forth into the deep, and to cast forth his net: Lord ●ve h●●e been allnight, and have catched nothing, yet in thy word will I let d●wne my ●●t, Luk 5. 5.   

CAP. III. Of the kinds of conscience: and of conscience regenerate.  
COnscience is either good or bad.  
Good conscience is that which rightly according to God's word, excuseth and comforteth. For the excellence, goodness, and dignity of conscience, stands not in accusing, but in excusing. And by doing any sin whatsoever to give an occasion to the conscience to ●…use or condemn, is to wound it and to offend in Thus Paul saith that the Corinthians ●…ded the consciences of their 〈◊〉 〈◊〉; wh●… they used their liberty as an occasion of offence to them 1. Cor. 8. 9 〈◊〉. Agai●… he calleth a good conscience, a conscience without offence, that i●, which hath no stop o● 〈◊〉 to hinder it from excusing, Act. 24. 16.  
Good conscience, is either good by 〈◊〉 or by regeneration.  
Good by creation was the conscience of Adam, which in the estate of innocency did only excuse & could not accu●● him for any thing: though it may be, an 〈◊〉 to accuse was not wanting▪ 〈◊〉 afterward an occasion should be offered. And hence we have further direction to consider what a good conscience is, namely such an one as by the order set down in the creation, ex●…th only without accu●…. 〈◊〉 cuse is a defect in the 〈◊〉, following ●…ter the first creation. Fee naturally there is an agreement and harmony between the parts and the whole: but if the conscience should naturally accuse, there should be ad●ssent and disagreement and division between the conscience and the man himself.  
Regenerate conscience is that which b●eing corrupt by nature, is renewed and purged by faith in the blood of Christ. For to the regenerating of the conscience, there is required a conversion or change; because by 〈◊〉 all men's consciences since the fall are evil, and none are good but by grace. The instrument ●…ing to make this change is faith, Act. 15. 9 Faith purifieth the heart. The m●…orious cause is the blood of Christ, Hebr. 9 14. How much more shall the blood of Christ etc. purge your conscience from dead works to s●rue the living God.  
The property of regenerate conscience is twofold: Christian 〈◊〉, & C●ttenti● of salvation. Because both these have their place▪ not in the outward man, but in the 〈◊〉 and conscience.  
Ch●istian libe●…, 〈◊〉 spiritual and holy freedom, purchased by Christ. 
§ 〈◊〉 Of chri●… liberty.   
I say, it is spi●… first to put a difference b●…ne it and civil liberty, which stands in outward and bodily freedoms and privileges: secondly to confute the jews, that look for earthly liberty by Christ: and the Anabaptists, who imagine a freedom from all authority of magistrates in the kingdom of Christ.  
Again, I say it is an holy freedom to confute the 〈◊〉, who think that by the death of Christ, they have liberty to live as they list.  
Lastly I say that it is purchased by Christ, to show the author thereof, Gal. 5. 1. Standfast i● the liberty where with Christ hath made you free. And to confute the Papists, whose doctrine in effect is thus much, that this liberty is pr●…red indeed by Christ, but is continued partly by Christ, and partly by the man himself.  
Christian liberty hath three parts.  
The first, is a freedom from the justification of the moral law. For he that is a member of Christ, is not bound in conscience to bring the perfect righteousness of the law in his own person for his justification before God, Gal. 5. 1. with v. 3.  
Hence it followeth, that he that is a Christian, is likewise freed from the curse and condemnation of the law, Rom. 8. 1. There is no condemnation to them that are in Christ. Gal. 3. 13. Christ hath redeemed us from the curse of the law, when he was made a curse for us.  
By this first part of Christian liberty, it appears that there cannot be any justification of a sinner by works of grace before God. For he that will be justified but by one work, is debtor to the whole la, Gal. 3. 3. but no man that is a member of Christ is debtor to the whole law; for his liberty is to be free in that point: therefore no man is justified so much as by one work.  
The second part, is freedom from the rigour of the law, which exacteth perfect obedience and condemneth all imperfection, Rom. 6. 14. Sin hath no more dominion over yo●: for ye are not under the law but under grace. 1. joh. 5. 3. This is the love of God, that ye keep his commandments: and his commandments are not grievous.  
Hence it followeth that God will accept of our imperfect obedience, if it be sincere: yea he accepts the will, desire, and endeavour to obey for obedience itself. Malach. 3. 17. And I will spare them as a man spareth his own son that serveth him.  
The third part is, that the conscience is freed from the bond of the ceremonial law, Gal. 3. 25. But after that faith is come, we are no more under a schoolmaster. Eph. 2. 15. And hath broken the stop of the partition wall, in abrogating through his flesh, the la of commandments which standeth in ordinances. Coloss. 2. 14. And hath put out the hand writing of ordinances which was against us. v. 16. Let no man therefore condemn you in meat and drink, or in respect of an holy day, or of the new moon, etc.  
Hence it followeth, that all Christians may freely without scruple of conscience, use all things indifferent, so be it the manner of using them be good.  
And first, when I say that all may use them, I understand a twofold uses natural, or spiritual.  
The natural use, is either to ●eleeue our necessities, or for honest delight. Thus the Psalmist saith, that God gives not only bread to strengthen the heart of man, but also wine to make glad the heart, & oil to make the face to shine, Psal. 104. 15. and God hath put into his creatures infinite varieties of colours, savours, tastes, and forms to this end that men might take delight in them. Hence it follows, that Recreation is lawful, and a part of Christian liberty, if it be well used. By recreation I understand exercises and sports, serving to refresh either the body or the 〈◊〉 and that they may be well used, two rules especially must be remembered. The first, that l●●full recreation stands only in the use of things indifferent. For if the things be commanded by God, there is no sporting in them; or if they, be forbidden, there is no using of them at all. Upon this ground, sundry kinds of recreation are to be neglected. As I. the dancing commonly used in these days, in which men and women, youngmen and ma●●s, all mixed together, dance to the sound of the instrument or voice in time and measure, with many wanton gestures, and that in solemn meetings after great feasts. This exercise cannot be numbered among things indifferent; for experience showeth, that it hath been usually either a fruit or a follower of great wickedness, as idolatry, fornication, drunkenness: hereupon, one well compared it to a 
* Tripadium est circulus 〈◊〉 〈◊〉 Di●b●l●●.  circle, whose centre was the devil. Again, if we must give an account of every idle word, than also of every idle gesture and pace: & what account can be given of these paces backward and forward, of caprings, jumps, gambols, turnings, with many other ●riskes of lightness and vanity, more beseeming goats and apes, of whom they are commonly used, than men. Whereas Solomon esteemed laughter as madness, he would (no doubt) have condemned our common lascivious dancing much more for madness, laughter being but the least part of it. II. Dicing, which is precisely the casting of a lot, not to be used at our pleasures, but in matters of weight and importance. And of this kind are all games, the ground whereof are not the sleight of man's wit, but lot alone. III. Plays and interludes, that stand in the representation of the vices and misdemeanour of the world. For if it be not lawful to name vices, unless it be in the way of dislike, Eph. 5. 3. much less is it warrantable to gesture and represent vice in the way of recreation and delight. The second rule is, that recreation must be a sparing, moderate, and lawful use of things 
pag 103. and 104.  indifferent, according to the rules following:  
The spiritual use is, when we take occasion by the creatures to meditate and speak of heavenly things: as, upon the sight of the vine and the branches thereof, to consider the mystical conjunction between Christ and his Church: by the sight of the rainbow to think of the promise of God of not drowning the world by waters: and by any thing that befalls, to take occasion to consider in it the wisdom, goodness, justice, mercy, providence of God, etc.  
I add further, that things indifferent; as bondage, outward liberty, riches, poverty, single estate, marriage, meat, drink, apparel, buildings, may be used freely, because they are neither commanded by God nor forbidden: and in themselves considered, they may be used or not used without breach of conscience.  
The right manner of using them, is to sanctify them by the word and prayer, 1. Tim. 4. 3, 4. and not only some of them, but the use of them all. Meat, drink, and marriage are thus to be sanctified as the place before noted declareth. Paul sanctified his journey on this manner, Act. 21. 5. And the jews were commanded to dedicate their houses at the first entrance, Deut. 20. 5. By this dedication we may well understand not only the letting of the house, or the providing of a tenant, but also the sanctifying of it by invocation of God's name, that by his blessing the place with the rooms thereof might serve for their benefit and comfort. And on this manner to bless our dwelling places when we first enter into them, is the best way that can be to preserve them from the casualties of fire within, and lightning from heaven, and from the annoyance and molestation of evil spirits, and other judgements of God.  
Things indifferent are sanctified by God's word, because it shows what things we may use, and what things we may not: and if we may use them, in what manner it is to be done. And to this purpose the scriptures afford four rules.  
The first, that all things must be done to God's glory, 1. Cor. 10. 31. Whether ye eat or drink or what soever ye do, do all to the glory of God. And that this may be performed, things indifferent must be used as signs and tables, in which we may show forth the graces & virtues that God hath wrought in the heart. For example: we must so make our apparel both for matter and fashion, and so wear it, that it may in some sort set forth to the beholder our modesty, sobriety, frugality, humility, etc. that hereby he may be occasioned to say, behold a grave, sober, modest person: and so of the rest. And the common sin of this time is, that meat, drink, apparel, buildings, are used as banners displayed to set forth to the world man's wit, excess, and pride of heart.  
The second We must suffer ourselves lawfully to be limited and restrained in the overmuch or over-common use of things indifferent. I say the over-common use, because it is not Gods will utterly and absolutely to bar us of the use of such things. Now the restrainers of our use are two, the first is the law of charity. For as charity gives place to piety, so Christian liberty in the use of outward things, gives place to charity. And the law of charity is, that we should not use things indifferent to the hurt or offence of our brother, 1. Cor. 8. 13.  
Question. Whether may a man use his liberty before such as are weak, and not yet persuaded of their liberty. Answer. Some are weak of simple ignorance, or because they have been deceived by the abuse of long custom: and yet are willing to be reform. And before such we must abstain, least by example we draw them to sin by giving occasion to them of doing that whereof they doubt. Again some are weak up●● affected ignorance or of malice, and in the presence of such we need not abstain. Upon this ground Paul who circumcised Timothy would not circumcise Titus.  
The second restrainer is the wholesome laws of men whether civil or Ecclesiastical. For howsoever things indifferent after the law is once made of them, remain still indifferent in themselves: yet obedience to the law is necessary, and that for conscience sake. Acts 15. verse 28.  
The third: we must use things indifferent so far forth as they shall further us in godliness. For we ought to do all things not only to the edification of others, but also of our own selves. And therefore it is a flat abuse of christian liberty, for men so to pamper their bodies with meat and drink, that thereby they disable themselves to hear God's word, to pray, to give good counsel, to do the ordinary works of their callings.  
The fourth: things indifferent must be used within the compass of our callings, that is, according to our ability, degree, state and condition of life. And it is a common abuse of this liberty in our days, that the mean man will be in meat, drink, apparel, building, as the gentlemans the gentleman as the knight; the knight as the lord or Earl.  
Now then things indifferent are sanctified to us by the word, when our consciences are resolved out of the word that we may use them, so it be in the manner before named, and according to the rules here set down.  
They are sanctified by prayer, when we crave at God's hands the right use of them, and having obtained the same, give him thanks therefore. Coloss. 3. v. 17. Whatsoever ye do in word or deed, do all in the name of our Lord jesus, giving thanks to God the father by him.  
Thus much of Christian liberty, by which we are admonished of sundry duties. I. to labour to become good members of Christ of what estate or condition soever we be. The liberties of the city of Rome made not only Romans borne but even the men of other countries seek to be citizens thereof. Act. 22. 28. The privileges of the jews in Persia made many become jews, Hest. 8. 17. O then, much more should the spiritual liberty of conscience purchased by the blood of Christ, move us to seek for the kingdom of heaven, and that we might become good members thereof. II. Again by this we are taught to study, learn, and love the scriptures, in which our liberties are recorded. We make account of our charters whereby we hold our earthly liberties, yea we gladly read them and acquaint ourselves with them: what a shame than will it be for us to make no more account of the word of God that is the law of spiritual liberty. jam. 2. v. 16. III. last we are advertised most hearty to obey and serve God according to his word, for that is the end of our liberty: the servant doth all his business more cheerfully in the hope and expectation he hath of liberty. Again our liberty most of all appears in our service and obedience, because the service of God is perfect freedom; as on the contrary in the disobedience of God's commandments stands our spiritual bondage.  
The second property of conscience is an unfallible certainty of the pardon of sin & life everlasting. 
§ 2. Of certainty of salvation.  That this point may be cleared, I will handle the question between us and Papists touching the certainty of salvation. And that I may proceed in order we must distinguish the kinds of certainty. First of all, Certainty is either Unfallible or Conjectural. Unfallible, wherein a man is never disappointed. Conjectural, which is not so evident, because it is grounded only upon likelihoods. The first all Papiste● 〈◊〉, but the second they 〈◊〉 in the matter of salvation. Again certainty is either of faith, o● experimental, which Papists call ●●rall. Certainty of faith is, whereby any thing is certainly believed; and it is either general or special. General certainty, is to believe assuredly that the word of God is truth itself, and this both we and papists allow. Special certainty is by faith to apply the promise of salvation to ourselves, and to believe without doubt that remission of sins by Christ and life everlasting belongs unto us. This kind of certainty we hold and maintain, and Papists with one consent deny it, acknowledging no assurance but by hope; Moral certainty is that which proceeds from sanctification and good works, as signs and tokens of true faith. This we both allow, yet with some difference. For they esteem all certainty that comes by works to be uncerten and often to deceive: but we do otherwise if the works be done in uprightness of heart.  
The question than is, whether a man in this life may ordinarily without revelation be unfallibly certes of his own 〈◊〉, first of all ●●d principally by faith, and then secondly, by such works as are unseperable ●…panions of faith. We hold this for a clear & student principle of the ●●●ord of God, and ●●●trariwise the Pepists deny, it wholly. I will 〈◊〉 pr●… the truth by some ●ewe arg●…, and then answer the common objections.  
Arg●●●●t. 1. That which the spirit of God doth first of all testify in the heart and conscience of any ●●n, and then afterward fully confirm▪ is to be believed of the same man as unfallibly cert●… but the spirit of God first of all doth testify to some men, namely true believers that they are the sons of God; and afterward confirms the same unto them: therefore men are unfillibly to believe their own adotion. Now that the spirit of God doth give this testimony to the conscience of man, the scripture is more than plain. Rom. 〈◊〉. 〈◊〉 ●e have received the spirit of adoption whereby we cry, A●●a, F●ther. The same spirit beareth witness with our spirit, that we are the sons of God. Answer is made, that this testimony of the spirit is given only by an experiment or feeling of an inward delight or peace, which breeds in us not an infallible but a conjectural certainty. And I answer again that this exposition is flat against the text. For the spirit of adoption is said here not to make us to think or speak, but to cry Abba, Father: and crying to God as to a father argues courage, confidence, & boldness. Again the same spirit of adoption is opposed to the spirit of b●●dage causing fear: & therefore it must needs be a spirit giving assurance of liberty, & by that means driving away distrustful fears. And the end, no doubt, why the holy ghost comes into the heart as a witness of adoption, is, that the truth in this case hidden & therefore doubtful, might be cleared and made manifest. If Gòd himself have appointed that a doubtful truth among men shall be confirmed and put out of doubt by the mouth of two or three witnesses, it is absurd to think that the testimony of God himself knowing all things and taking upon him to be a witness, should be conjectural. S. Bernard had learned better divinity 
Bernard. 〈◊〉. 100LS.  when he said, who is just, but he that being loved of God, returns love to him again▪ which is not done but by the spirit of God 
* ●●●ke it well.  revealing by faith unto man the eternal purpose of God concerning his salvation in ti●● to come: which revelation undoubtedly is nothing else but an 〈◊〉 of spiritual grace: by which, whilst the dee●es of the flesh are mortified, the man is prepared to the kingdom of God, receiving withal that whereby he may presume that he is loved and love again.  
Furthermore that the spirit of God doth not only persuade men of their adoption, but also con●… the same unto them, it is most manifest. Eph. 4. 30. Grieve not the spirit whereby ye are s●aled up to the day of redemption. And 1. v. 13. After ye believed, ye were sealed with the spi-Rit of promise which is the earnest of our inheritante. 2. Cor. 1. 21. It is God that hath sealed v● & given us the earnest of his spirit in our hearts. Here the words of sealing and earnest are to be considered. For things that pass too and fro among men, though they be in question, ye● when the seal is put too, they are made out of doubt: and therefore when God by his spirit is said to seal the promise in the heart of every particular believer, it signifieth that he gives unto them evident assurance that the promise of life belongs unto them. And the g●●ing of earnest is an unfallible token unto him that receiveth it, that the bargain is ratified, and that he shall receive the things agreed upon. And it were a great dishonour unto God to 〈◊〉 that the earnest of his own spirit given unto us should be an evidence of eternal life not unfallible but conjectural.  
Arg●…. 〈◊〉. The faith of the elect or saving faith is a certain persuasion & a particular persuasion of remi●…ion of sin and life everlasting. Touching the first of these ●wain, namely that faith is a certain persuasion, yea that certainty is of the nature of faith, it appears by express testimonies of scripture, Matth. 14. 31. O thou of little faith, why hast thou doubted? and 21. v. 21 If ye have faith and doubt not. jam. 1. 6. Let him ask in faith, and wa●er not: for he that wavereth is like a wave of the sea, tossed of the wind, 〈◊〉 away. Rom. 4. 20. Neither did he doubt of the promise of God through unbelief, but was strengthenedin faith. I will not stand longer on this point which is not denied of any.  
Touching the second part of my reason, that faith is a particular persuasion applying things believed: I prove it thus. The property of faith is to receive the promise, Galat. 3. 14. and the thing promised which is Christ with his spirit, joh. 1. 12. Now Christ is received by a particular application, as will appear if we do ●…t mark the end and use of the ministry of the word and of the sacraments. For when God gives any blessing to man, it is to be received by man as God giveth it. Now God gives Christ or at the least offereth him not generally to mankind, but to the several and particular members of the Church. In the Lord's supper, as in every sacrament, there is a relation or analogy between the outward signs & the things signified. The action of the minister giving the bread and the wine representeth God's action in giving Christ with his benefits to the particular communicants: again the action of receiving the bread and wine severally, representeth another spiritual action of the believing heart which applieth Christ unto itself for the pardon of sin and life everlasting. Papists yield not to this yet if they refuse to maintain this analogy, they overturn the sacrament and dissent from antiquity. Augustine saith, The body 
August. tracked. 〈◊〉. 〈◊〉 〈◊〉.  of Christ is ascended into heaven: some may answer, & say, How shall I hold him being absent? how shall I reach up mine hand to heaven that I may lay hold of him ●●ting there? Send up thy faith, and thou hast laid hold of him. And what is more common than another saying of his What 〈◊〉 thou to prepare thy belly and teeth, Believe and thou hast eaten. Again Eph. 3. v. 12. Paul saith, By Christ we have boldness and entr●… with confidence by faith in him. In which words are set down two notable effects and fruits of faith: boldness, and confidence. Boldness is, when a poor sinner dare come into the presence of God not being terrified with the threatenings of the law no● with the consideration of his own unworthiness, and with the manifold assaults of the devil▪ and it is more than certainty of God's favour. Now whereas Papists answer that this liberty of boldness in coming unto God proceeds of a general faith, they are far wide. It is not possible that a general persuasion of the goodness and truth of God and of his mercy in Christ should breed confidence and boldness in the heart of a guilty 〈◊〉, and ●…o ●…ple can be brought hereof. This general faith conc●… 〈◊〉 ●…s of our b●…, w●● no doubt in 〈◊〉 〈◊〉, 〈◊〉, judas, yea in the d●… him●…; and yet they despaired and some of them 〈◊〉 away themselves: and the d●●ill for all his 〈◊〉 〈◊〉 before God. Wherefore that ●●ith which is the root of these excellent virtues of boldness and confidence must needs be a special ●aith, that i●, 〈◊〉 〈◊〉 and plentiful persuasion of the pardon of 〈◊〉 man's own sins and of life everlasting again Hebr. 11. v. 1. faith is called hypost 〈◊〉, that is, a substance or subsistence of things hoped ●o●● where faith in the matter of our salvation and other like things, is made to go beyond hopped for hope waits for things to come till they have a being in the person hoping, but faith in present gives a subsisting or being unto them. This can not be that general faith (of Papists termed Catholic) for it comes short of hope, but it must needs be a special faith that makes us undoubtedly believe our own election, adoption, justification and salvation by Christ. And to this purpose have some of the fathers said excellent well Augustine saith, I demand 
August. de 〈◊〉 ●…ni ser 〈◊〉. 7.  of thee, O sinner, dost thou believe Christ or no? th●● 〈◊〉, I believe what believest thou? that ●ee can freely forgive thee all thy sins. Thou hast that which thou hast believed. Ambrose saith, This is a thing ordained of God that he which believeth in Christ should be 
Ambros●● 1. Cor. 1. cap.  saved without any work, by faith alone freely receiving remission of sins. And with Ambrose I join the testimony of Hesichius upon Leviticus, who saith, God pitying mankind, when he saw it disabled for the 
〈◊〉 〈◊〉.  fulfilling of the works of the law, willed that man should be saved by grace withled the works of the law. And grace proceeding of mercy is apprehended by faith alone without works. Whereas in both these places, faith is opposed generally to all works, and is withal said to apprehend and receive, yea alone to apprehend and receive grace and remission of sins, they cannot be understood of a general but of a special applying faith. Bernard hath these words, If thou believest 
Bernard. 〈◊〉. 1. d● 〈◊〉. 〈◊〉.  that thy sins can not be blotted out but by him against whom thou hast sinned, thou ●●est well: but go● yet further, & believe that he pardoneth thy sins. This is the testimony which the Holy Ghost giveth in our hearts, saying, Thy sins are forgiven thee. For so the Apostle thinketh that a man is justified freely by faith. Papists being much choked with this place, make answer that S. Bernard doth not say that we ●ust believe the pardon of our sins absolutely without respect of works, but that he requires the condition of our conversion and repentance, as signs whereby this persuasion is wrought. I answer again that he avoucheth plainly, the general faith whereby the points of religion are believed, to be but a beginning or rudiment of faith, and therefore not sufficient unless we go further and apply the grace of God to ourselves by faith simply without respect of any condition performed on man's part. Indeed I grant that the truth of conversion and other works are by him mentioned afterward, but that was for this end to show how any man may have a sensible and evident experience by works, as fruits of the pardon of his own sins & life everlasting, which he believeth.  
Argument. 3. S. john penned his first epistle that he might show unto the Church of God a way how they might ordinarily and fully be assured of the love of God and of eternal life: and therefore he affordeth us many pregnant testimonies for this purpose. 1. joh. 2. v. 3. And by this we know that we have known him, if we keep his commandments. And v. 5. He which keeps his word, in him is the word of God truly accomplished: by this we know that we are in him. cap. 3. 10. By this are manifest the children of God and the children of the devil. And v. 19 By this we know that we are of the truth, and before him we shall make our hearts confident. cap. 4. 13. By this we know that we d●●ll in him and he in us, because he hath given us of his spirit. cap. 5. 2. By this we know that we love the sons of God, when we love god and keep his commandments. vers. 13. I have written these things unto you which believe in the name of the son of God, that ye may know that you have life eternal. To these testimonies first of all answer is made that none of them do necessarily imply a certainty of divine faith; because we are said to know the things which we lea●…e by conjectures. Behold a ●…y and poor shift. Saint john saith, cap. 1. vers. 4. These things we write unto y●● that your ●oy may be full. Now it is but an uncerten ●oy that riseth by conjectural knowledge. Again this knowledge brings forth conscience and bol●…sse even before God. c. 3. v. 19, 21. and therefore it can not but include an infallible cer●en●y: and to put it out of question that the knowledge here mentioned is the knowledge of divine faith, or as un●●●●ible as it is or can be, it is added, cap. 4 16. And we have knowon and believed the love which God hath towards us. Secondly it is answered, that all these speeches are general and not concerning particular men: but it is false: for when Saint john saith (we know) he speaks of himself and includes the rest of the Church in the same condition with himself. Now he himself was fully assured of his own salvation. For Christ a little before his departure out of the world, did comfort all his disciples partly by renewing the promise of life everlasting and of the presence of his spirit unto them, and partly by praying unto the father for their final preservation: so as they could not but be fully resolved of their happy estate both in this life and in the life to come. 〈◊〉. 4. Abraham's faith 〈◊〉 a 〈◊〉▪ 〈◊〉 whereby he applied the promise unto himself, Rom. 4. v. ●1. And this faith of his is an example propounded unto us according to which we are to believe: and therefore he is called the father of the faithful ●●r. 16. and P●…l having 〈◊〉 down the 〈◊〉 ●…d effects of his faith, saith, It was, 〈◊〉 〈◊〉 only for him but also for us which 〈◊〉. v. 22. It is objected that Abraham's faith was not of salvation but it concerned his 〈◊〉 in his old age, as Paul saith, Rom. 4. v. 〈◊〉 Abreham about hope believed that 〈◊〉 〈◊〉 〈◊〉 the father of many nations: according to that which was spoken, so shall thy see●… be. Answer. We must distinguish the object of faith, which is either principal or less principal. Principal, is always Christ with his benefits: less principal are other less and particular benefits obtained by Christ. As of Abraham's faith the object less principal was a carnal seed or issue: and the principal object most of all respected as the foundation of all other blessings, was the bl●… seed Christ jesus. G●lat. 3. v. 16. To Abraham and his seed were the promises made. He saith not, And to the seeds, as of many but, 〈◊〉 thy ●eed, as of 〈◊〉, which is Christ. And v. 29. If ye be Christ's, than Abraham's seed Thu● it is plain that issue was ●●ither promised nor desired but with respect to Christ, who could not have descended of Abraham if he had been wholly without seed.  
Having thus alleged some arguments for the truth, I come now to consider the objections of the Papists. Object. I. job being a righteous man wanted certainty of grace in himself. job. 9 v. 20. If I would justify myself, mine ewne mouth shall condem●… 〈◊〉: if I would be perfect, he shall judge me ●ic●ed: though I were perfect, yet my soul shall 〈◊〉 know it. Again vers. 28. I am afraid of all my works, knowing that thou wilt not judge me innocent. Answer. Bildad in the former chapter had extolled the justice of God: & job in this chapter gives assent thereto, saying vers. 2. I know verily it is so: and he likewise spends the whole chapter in magnifying the justice of God: and having propounded this end of his speech, he doth not speak of himself and his own estate 
b Thus Histome understands the chap.  simply, as it is considered 〈◊〉 itself: bus as he esteemed himself being compared with God, specially then, when he entereth into a strait examination of his creature. And so must the speech ●e understood, if 〈◊〉 〈◊〉; my soul should not know it, that is, I will not acknowledge or stand upon any righteo●… of mine own, when God shall enter into judgement with me. And thus much the very effect angels being in possession of heaven, and therefore having more than assurance thereof, can not but say when they are compared with God. Again, the words according to the original, are commonly of all and so may well ●e translated thus, Am I perfect: I know not my soul, I abhor my life: that is, if I think myself perfect, I have no respect of mine own soul: o● thus, I am perfect in respect of you, and I know not my soul, and I abhor my life, namely in respect of mine own uprightness. And the other place is thus to be translated, I fear all ●●y sorrows, and not all my works; for this is flat against the Hebrew text, and Popish transla●…s themselves follow it not.  
Object. 2. Eccles. c. 9 Man knows not whether he be worthy of love or hatred. For all things are kept vncer●e● till the time to co●e. Answer. First I say, the translation is not 〈◊〉▪ the words are thus in the Hebrew and in the Seven●●e. No man knoweth love or hatred, all things are before them. As for these words [all things are 〈◊〉 uncertain till the time to come] are thrust into the text by head and shoulders; and Hierome hath them not. Secondly I answer, that the H. Ghost doth not deny s●mply the knowledge of God's love or hatred, as though there could be 〈◊〉▪ certain assurance of it in this life. If we understand the words thus, than the argument of the holy Ghost must be framed on this manner. If love or hatred were to be known, than it must be known by the outward blessings of God: but it cannot be known by the outward blessings of God, for all things come alike to all: therefore love and hatred cannot be known. The proposition is false. For love may be known other ways then by outward benefits; and therefore the reason is not meet to be ascribed to the spirit of truth. Wherefore the true and proper sense of the words is, that love or hatred cannot be judged or discerned by outward blessings of God. S. Bernard speaks of this text on this manner, 
〈◊〉. 〈◊〉. 〈◊〉. 〈◊〉 〈◊〉 〈◊〉.  that no man knows love or hatred, namely by himself: yet that God gives most certain testimonies thereof to men upon earth. And se●m. 5. de Dedi●. his words are these, who knows if he be worthy love or hatred? who knows the mind of the Lord. Here both faith & truth must needs help us, that that which is hidden in the heart of the father may be revealed unto us by the spirit: and his spirit giving testimony persuades our spirit, that we are the sons of God; and this persuasion is caused by his calling and justifying us freely by faith. And S. Hierome (though commonly 
Hierome on this place.  abused to the contrary) saith no more but that men cannot know love or hatred by the present afflictions which they suffer, because they know not whether they suffer them for trial or for punishment.  
object 3. 1. Cor. 4. I judge not myself, I know nothing by myself. Here Paul as not being privic to his own estate, refuseth to give any judgement of his own righteousness. Answ. It is manifest by the words of this epistle, that certain in Corinth, boldly more than wisely, censured the Apostles ministery, and withal disgraced it in respect of the ministry of other teachers. Therefore Paul in this chapter goes about to make an Apology for himself, speaking nothing of his own person and the estate thereof before God, but only of his ministery and the excellency thereof. And this is the judgement of Theodoret, Aquinas, and Lira upon this text. And when he saith, I judge not myself, his meaning is, I take not upon me to judge of what value and price my ministery is before God, in respect of the ministery of this or that man: but I leave all to God. Here then Paul refuseth only to give judgement of the excellency of his own ministery, and in other cases he refused not to judge himself, as when he said, I have fought a good fight, I have kept the faith, henceforth is laid up for me the crown of righteousness which the Lord the righteous judge shall give me, 〈◊〉. Tim. 4. 8. And Chrysostome on this place saith, that Paul refused to judge himself not simply, but only for this end, that he might restrain others and teach them modesty. And where Paul saith, I know nothing by myself, the speech is not general, but must be understood of negligences and offences in the compass of his ministry. For he was privy to himself that in simplicity and godly pureness, he had his conversation in the world, 2. Cor. 1. 12. and he knew this by himself, that nothing should sever him from the love of God in Christ. Rom. 8. 38.  
Object. 4. That we may be justified there is somewhat required of us, namely faith and repentance: and where these are wanting a man cannot be justified. Now no man can be certain by the certainty of faith, that he reputes of his sins with all his heart, and that he hath such a faith, as God requires at our hands, considering there is no testimony in the word of our faith and repentance in particular. Therefore no man can be certain by certainty of faith, that his sins are pardoned. Answer. It is not necessary that any man should be certain by faith of his faith and repentance; because faith is only of such things as are absent, where faith and repentance are truly present in all that truly believe and rep●…, it shall be sufficient if a man may any way ●…bly certain that he hath them. And though ●ome men falsely persuade themselves that they believe, yet he that hath true faith indeed knows that he hath true faith, even as 〈◊〉 as he that understands knows that he understands. Paul saith to the Corinthians, 〈◊〉 your s●…es whether ye be in the faith or 〈◊〉. 2. Cor. 13. 5. hereby giving them to understand that all which believe, have the spirit of discerning to know certainly that they do believe. Again he saith of himself, 2. Tim. 1. 12. I know ●home I have believed. And Saint john saith, 1. ●p. 3. 24. By this we know that he dwells in us by the spirit which he hath given us, making no question of it, but that he which hath the spirit knows that he hath the same. And testimonies of men are not wanting in this case. Augustine. 
b August. 〈◊〉. de T●●. 13. 〈◊〉. 1.  Every one seethe faith to be in his own heart if he believe: if not, he seethe it to be wanting. Again, 
c epist. 111.  A believer seethe his o●ne faith, by which he answereth that he believeth without doubt. And, 
d lib. 8. de T●●. c. 〈◊〉.  He which leaveth his brother, more knoweth the leave whereby he ●●●eth, than his brother whom he loveth. Again whereas it is said that having faith, yet we know not whether it be ●●●ficient or no: I answer that faith being without hypocrisy, is sufficient to salvation though it be imperfect. God more respects the truth of our faith, than the perfection thereof. And as the hand of the child or of the palsy man though it be feeble, is able to reach out itself and receive an alms of a prince; so the faith that is but weak, is able to apprehend and receive Christ with all his benefits.  
Object. 5. Prov. 28. Blessed is the man that feareth always. P●●l. 2. Work your salvation with fear and trembling. Answer. There is a threefold fear, one of nature, the second of grace, the third of distrust. Fear of nature is that whereby the nature of man is troubled with any thing that is hurtful unto it, and therefore avoideth it. Fear of grace, is that excellent gift which is called the beginning of wisdom, and it is a certain awe or r●●erence unto God, in whose presence we do whatsoever we do. Fear of distrust is, when men tremble at the judgements of God for their sins, because they have no hope of mercy. Of these three, the first was good by creation, and therefore it was in our Saviour Christ, but since the fall it is defective. The third is a vice called sl●●ish fear. And the second is that which is commanded in these and the like places of Scripture; the intent whereof is to make us circumspect and fearful, lest we should offend God by any 〈◊〉, our own weakness considered, and the ●●vineible judgements of God. And this kind of fear, as also the first, may stand with certainty of faith. Rom. 11. Thou standest by faith, be not high minded but fear. Psal. 2. Ser●e the Lord in fear, and rejoice in trembling.  
Object. 6. Where there is no word, there is no faith. For faith and the word of God be relatives. But there is no word of God that saith to particular men, Cornelius, or Peter, or john, thy sins are pardoned, excepting 〈◊〉 few persons, as M●… Magd●…, and the p●… 〈◊〉, etc. Therefore there is no particular faith. Answ. Though there be no word set down in Scripture touching the salvation of this or that particular man, yet there is set down that which is equivalent to a particular word, and as much in effect. For the promise of remission of sins and life everlasting, is given with a commandment that every man 
* Read Ber●●●d. s●●. 〈◊〉. 〈◊〉 〈◊〉.  apply the promise to himself, as I have before proved: and this is altogether as much as if every man's particular name had been put in the promise. I add further that the promises of the Gospel must be considered two ways, first as they are generally set down in Scripture without application to any person: secondly as they are ●●●ght and published in the ●●inisterie of the word, the end whereof is to apply them to the persons of men, partly by preaching and p●●tly 〈◊〉 administering the sacraments of baptism and the Lords supper, which are seals of righteousness of faith. Now the promise applied and (as I may say) particularized to the members of the Church, is by the virtue of God's ordinance as much as if God himself had given the promise particularly, and ●…dment names unto it. It is further answered that the promise of remission of sin, is preached not simply but vpo● condition of 〈◊〉 faith & 〈◊〉, which 〈◊〉 be 〈◊〉 known. I answer again 〈◊〉 I have already proved) that he which truly believeth and rep●…th, knoweth that he doth certainly believe, and repe●t.  
Object. 7. To believe the pardon of a man's own sins, is ●one of the articles of faith, propounded in any Creed either of the Apostles, or the Nice●e fathers, or Athanas●●s, or any other Creed. Answer. This faith is contained under these words. I believe remission of s●…es: and I prove it thus. These words are an article of Christian faith, and therefore they must in sense contain more than the devil doth or can believe: now the devil believeth thus much, that God gives remission of sins to his Church: Christian men therefore must go one step further, and believe particularly the remission of their own sins. Otherwise if the Papists will have the Catholic faith to believe no more in this point, than the damned spirits believe, let them take it to themselves. But they reply further, that if there were any such article of faith, than some persons must believe, that they are just though they willingly commit mortal sin, which is an evident falsehood. Answer. He that believes the pardon of his own sins by true faith, hath the spirit of God in him, and a constant purpose not to sin against God: and therefore if he sin, it is against his purpose, and without any full consent of will; and it is not he that doth it, but the sin that dwelleth in him. But if it so fall our, that the child of God be overtaken with any actual sin, than his case standeth thus. He hath by his fall wounded his conscience, weakened his faith, bereaved himself of God's favour as much as in him lieth, made himself guilty of a sin and worthy of damnation: and God for his part accordingly turns the wonted signs of his savour into signs of anger and displeasure: and the sin though it be pardoned in the purpose of God, yet is it not actually pardoned, till the party repent. Things standing thus, we teach not that men must believe the pardon of their sins while they live and lie in them; for that were ●●●tly to teach falsehood for truth: but our doctrine is, that such persons must first of all humble themselves, and say with the prodigal child, that they have sinned against God, and are not worthy to be called his children any more: and again renew their decayed faith and repentance, that they may believe (as before) their perfect reconciliation with God.  
Object. 8. In respect of God, who is truth itself, we are to believe the promise in particular: yet if we respect our own unworthiness and indisposition, we are to fear and in some part to doubt. For the promise of remission of sins is not absolute, but depends upon the condition of our works. Therefore our certainty is only conjectural. Answer. I answer first that in respect of our own unworthiness, we are not to doubt of our salvation, but to be out of all doubt, yea to despair before the judgement seat of God. For they which are of the works of the law, are under ●he curse, Gal. 3. 10. and Paul saith of his own works of grace, in this am I not justified, 1 Cor. 4. 4. And David being out of all doubt of his own deserved damnation in regard of his own unworthiness saith freely, Enter not into judgement with thy servant, O Lord, for no flesh shallbe justified in thy sight. Again the consideration of any unworthiness in ourselves, doth not hinder a resolution concerning God's mercy in Christ. For true faith makes an entrance unto God with boldness, (I say with boldness) even for those persons that are unworthy in themselves, Eph. 4. 12. And Abraham (whose faith is to be followed of us) did not upon the consideration of his old decayed body, rest himself with bare hope upon alikelihood of the accomplishment of God's promise, but he believed under hope even against hope, Rom. 4. 18. Lastly I answer that the ground of the former objection is erroneous, namely that the promise of salvation depends on the condition of our works: because the Scripture saith, it is made and accomplished on man's part freely. I grant indeed that to the promise there is annexed a condition of faith: yet faith here must not be considered as a work, but as an instrument apprehending Christ with his benefits: and withal repentance with the fruits thereof are on our part required, yet no otherwise but as they are necessaric consequents of faith, and the signs and documents thereof.  
Object. 9 No man knows all his sins: no man therefore can certainly know that all his sins are pardoned, and that he is accepted of God. Answer. The ground of this argument is false: namely that a man cannot be assured of the pardon of his sins, if some of them be unknown. And to make this manifest, I will lay down a more certain ground, which shall be this. As the case is in Repentance, so it is also in faith: but there may be true and sufficient repentance of unknown sins. God indeed requires a particular repentance for particular known sins; but if they be hidden and unknown, he accepts a general repentance: an example whereof we have in David, who knows, saith see, the errors of this life? then purge me from my secret s●…es. If this were not so, neither David nor any man else could be saved. For when David repent greatly of his murder and adultery, yet we find not that he repent particularly of his polygamy: which, in all likelihood, through the swinge and custom of those times was not then reputed to be any sin; specially in the person of a king: and yet because (as we know) he is saved, this very sin is pardoned. Therefore when God pardons the known sins of men, whereof they repent, he doth withal pardon the rest that are unknown. And by this it appears that the ignorance of some hidden sins, after a man with diligence hath searched himself, cannot prejudice an unfallible assurance of the pardon of them all and of his own salvation.  
Object. 10. We pray for the pardon of our own sins, and therefore we are uncertain of pardon: the man which knows that he hath pardon, need not pray for it. I answer first, when we are taught by Christ to pray for the forgiveness of our debts, we are put in mind not to seek the pardon of all our sins, whether past or present but specially of our present and daily offences whereby we make ourselves day by day guilty, till such time as we humble ourselves and repent of them. Secondly by this petition we are taught to ask the increase of our assurance; because though God bestow endless mercy on us, yet we are s●●nt in receiving of it: our hearts being like a narrow necked vessel, which being cast even into the Ocean sea, receiveth in water ●●●ly drop by drop.  
Object. 11. No man can believe his own salvation, as he believes the articles of faith: therefore no man can believe the pardon of his ●innes and his salvation by an infallible certainty. I answer, first that every one that looks for salvation by Christ, is bound in conscience as certainly to believe his own salvation and adoption by Christ, as he believes the articles of faith; because to the promise of life there is annexed a commandment to believe and apply it. Secondly, this faith whereby we are to believe our own salvation, if we respect the true and proper nature thereof, is as certain as that faith whereby we believe the articles of faith. Thirdly, as there be divers ages in the life of man, so there be divers degrees and measures of true faith. There is first of all a beginning or ●●diment of faith, like the smoking flax and br●isedreede, which Christ will neither quench no● bruise. Again there is weak faith, which believeth the promise truly, but yet is perplexed with many doubtings. Lastly, there is strong faith, which hath overcome all doubtings, and is not only for nature certain, but also a large & plentifully persuasion of God's mercy in Christ. Examples of this we have in Ab●a●ā, David, the martyrs, & such like worthy men. Now by the second faith, men do as certainly believe their adoption as the articles, but not so 〈◊〉 & fully. But by the last, remission of sins is not only as certainly but also as fully believed as any article of faith.  
Object. 12. Ancient fathers the lights of God's Church, have always condemned this unfallible & special certainty of saith, which the Protestants hold and maintain. Answ. Though we build not the doctrine of our religion upon the judgements of men, yet we refuse not in this & other points to be beied by the fathers, whose writings well understood, make more for us, then for the Popish religion. And their testimonies commonly alleged to con●●te the certainty of special faith, are much abused. I. Many of them serve to prove, that a man cannot judge & disce●●e of every particular motion & grace of his heart, of the increase of these graces, and the contrary decrease: of special vices and wants, many whereof are hidden from the understanding. Theodo●et in his comment. 1. Cor. c. 4. I will not (saith he) free myself from sin, but 
〈◊〉 ●n C●r●●t●.  wa●t the sentence of God: for it often falls out that men sin of ignorance, and think that to be equal and just which the God of all sees to be otherwise. August. de verbis dei. serm. 23. Per adu●ture thou finds nothing in thy conscience: but ●e f●●ds 
August de verbis d●i se●●. 23.  something that seethe better. And upon Psal. 41. I know that the justice of my God shall ab●de, but whether mine shall or no I know not: for the saying of the Apostle terrifieth me, He which thinks he stands, let him take heed lest he fall. Here he speaks of his inward righteousness, and that as it is considered in itself without the assistance of God. For he adds afterward, Therefore because there is no stability in me for myself, nor hope in me for myself, hereupon my soul is troubled for myself. Ch●ysost. homi●. 87. on john. I am grieved lest peradventure 
Chrysost. 〈◊〉. 87. 〈◊〉 John.  supp●●ing myself to love, 〈◊〉 not love as before: ●●en I se●●ed constant and courageous unto myself, I was found but a dastard. These & a thousand like testimonies prove nothing. For though a man cannot fully discern his heart, either in respect of his own sins, or in respect of every grace, yet this hinders not but that he may have an infallible certainty of his salvation, and also a sufficient gift to discern his own faith and repentance. II. Other places must be understood of proud presumption, & of a kind of security, in which men dream of ease and liberty without trouble or temptation. August. de correp. & great. c. 13. Who of 〈◊〉 〈◊〉 〈◊〉 
August. de 〈◊〉. & Grat. c. 13.  of the faithful as long as he lives in this mortal condition, can pre s●… th●● he is of the 〈◊〉 of the predestinate? And, De ●ono persev. c. 22. No man can be secure t●…ing 〈◊〉 all li●●, till this life be ended. Bernard. epist. 107. Having ●owe received the knowledge of himself in part he may rejoice in hope, but 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉. Hieron. Dan. 4. Let no man bolaly promise to another the pardon of his sins. III. Some places avouch that a man can not be sure of perseverance to the end without falls and decays in grace: all which we grant. August. de civet. dei. li. 11. c. 12. Although the saints be 
* mark it 〈◊〉.  certain of the reward of their perseverance, yet they are found to be uncertain of the perseverance, itself: for what man can know that he shall persevere in the practice and increase of righteousness unto the end, except he be assured of it by some revelation. iv Some places must be understood of experimental certainty, when the event is accomplished. Hieronym. book 2. against Pelagians. Call●o man blessed before his e●de, for as long as we live here we are in the fight, and as long as we are in the fight we ha●● no 〈◊〉 victory. V Some places speaks of the uncertenty of other men's sal●●●tion, which we grant. The author of the book de v●● 〈◊〉. G●… 〈◊〉▪ clast. saith, we ca● pr●…ce of 〈◊〉 〈◊〉 before his end that he shall be in the glory of the 〈◊〉. August. lib. 〈◊〉 Per sever. c. 13. Men are not w●… any 〈◊〉 asseveration to 〈◊〉 that 〈◊〉 〈◊〉 〈◊〉 this calling. VI Some speak of that 〈◊〉 which comes by revelation without the word. Greg. lib. 6. 〈◊〉. 2●. 10 Gregoria, Whereas you add in your epistles that you will be earnest with me till I writ, that it hath been made known unto me that your s●●nes are forgiven you have required a hard and unprofitable thing. Hard, because I am unworthy to whom a revelation should be made: Unprofitable, because you must not be made secure touching your sins unless it be in the last day of your life, for than you should not be able to bewail the same sins. VII. Some places deny unto man that certainty which is proper to God, which is, to discern in himself all things to come plainly, as they shall come to pass without help of testimonies and outward signs. Bernard. serm. 1. de Septuages. Who can say, I am of the elect? I am of the predestinate to life? certainly we have none as yet but the affiance of our hope comforteth us. Confer these words with those that follow. For this cause certain signs and manifest tokens of salvation are given, that it may be a thing out of doubt that he is in the number of the elect in whom these signs are.  
Thus I have in some part made manifest that an unfallible certainty of pardon of sin and life everlasting is the property of every renewed conscience. Now therefore I will proceed further to consider how this certainty is caused and imprinted in the conscience. The principal agent and beginner thereof is the Holy ghost, in lightning the mind and conscience with spiritual and divine light: and the instrument in this action is the ministry of the gospel whereby the word of life is applied in the name of God to the person of every hearer. And this certainty is by little and little conceived in a form of reasoning or practical syllogism framed in the mind by the holy ghost on this manner. 
Every one that believes, is the child of God.  
But I ●●e believe,  
Therefore I am the child of God.   
The proposition is made by the minister of the word in the public congregation: and it is nothing else but the promise of eternal life applied to the particular hearer. The second part or the assumption is the voice of conscience regenerate or the voice of God's spirit in the same. Now Papists writ and avouch that the assumption is false: but the reasons which they use to prove the same, are of small moment. First they allege, that many are deceived in their persuasions, thinking they have that which they have not: I answer again that many do falsely presume of God's mercy, and imagine they have that faith which they have not: and in all such the assumption is false: yet in all them that are chosen to salvation and truly called, it is unfallibly true. For such as have received the gift of true faith, have also another gift of discerning whereby they see and know their own faith. It is further objected that jeremy saith, 17. 9 The heart is deceitful and wicked above all things, who can know it? But the intent of this place is only to show, that no man can search his heart to the very bottom, to see all and every want, infirmity, and wicked inclination that is therein. For original sin wherewith the heart of man is tainted, is a proneness or disposition to all the sins that are or may be. And though men can not discern all their sins, yet many of them are certainly known: why may not then many of the graces of God be certainly known, specially those which be of the principal, as faith, sanctification, repentance. Again it is alleged, that Peter believed that he was able to lay down his life for Christ's sake, and yet indeed was not as the event declared, for when the time came he denied Christ. Answ. Peter at this time was but weak in faith, and he was much carried away with a confidence of his own strength, which made him speak these words of presumption: and though he failed in this one particular action, yet failed he not in the principal, that is, in the persuasion of the pardon of his own sins and of life everlasting. In a word, it is certain that many persuade themselves of God's mercy, and yet are deceived: nevertheless all such as do truly believe are not deceived. The holy ghost making them to see that in themselves which by nature they can not discern, as Paul signified, when he said, I speak the truth, I lie not, my conscience bearing me witness by the Holy Ghost, Rom. 9 v. 1.  
Again the same testimony is given otherwise thus; 
Every child of God hath the pardon of his sins, saith God's word.  
But I am God's child: and therefore have the pardon of my sins, saith the renewed conscience by the direction of God's spirit. Rom. 8. 16. Gal. 4. 6.   
After that this testimony is once begun, it is confirmed by the same means, as also by prayer and the sacraments. Now it may be demanded how a bodily element, as bread, wine, water, should be able to confirm a persuasion of our adoption that is in the conscience. Answ. The element in the sacrament is an outward seal or instrument to confirm faith not as a medicine restores and confirms health, whether we think on it or not, whether we sleep or wake, and that by his own inherent virtue; but by reasoning in syllogism made by the good conscience: the 
b .  〈◊〉 thereof being the outward sign in the sacrament. By means of which syllogism the Holy Ghost moves and stirs the mind, yea cherisheth and increaseth faith, on this manner. 
He which useth the elements aright shall receive the promises:  
But I do, or I have used the elements aright.  
Therefore I shall receive the promises.   
Whereas presumption and the illusion of Satan will as well tell a man that he is the child of God, as the true testimony of regenerate conscience, the way to put difference between them is this. I. Presumption is natural and from the very womb, but this testimony of conscience is supernatural. II. Presumption is in them that make no account of the ordinary means of salvation. This testimony comes by the reverent and careful hearing of God's word. III. Presumption is in them that use not to call on the name of God: but this testimony of conscience is joined with the spirit of adoption which is the spirit of prayer. iv Presumption is joined with looseness of life, this testimony brings with it always an happy change and alteration. For he which hath a good conscience, hath also care to keep good conscience in all things. V Presumption is without doubting: whereas the testimony of conscience is mingled with manifold doubtings. Mar. 9 24. Luc. 17. 5. yea otherwhiles overcharged with them. Psal. 77. 7, 8. VI Presumption will give a man the slip in the time of sickness and in the hour of death, and the testimony of good conscience sticks by him to the end, and even makes him say, Lord remember now how I have walked before thee in truth, and have done that which is acceptable in thy sight. Isai. 38. 1.  
The duties of conscience regenerate are two: 
 in special manner to give testimony, & to excuse.  
The special thing of which conscience gives testimony is, that we are the children of God predestinate to life everlasting. And that 〈◊〉 pears by these reasons. I. Rom. 8. 16. The 〈◊〉 of God witnesseth together with our spirit that we are the sons of God. Now the spirit of man here mentioned is the mind or conscience renewed & sanctified. To this purpose saith john. He that believeth hath a witness in himself. 1. joh. 5. 10. II. That which gods spirit doth ●…y to the conscience, the conscience can again testify to us: but God's spirit doth ●●s●●●y to the conscience of a man regenerate that he is the child of God. 1. Cor. 2. 12. Therefore the conscience also doth the same. III. He which is justified hath peace of conscience. Rom. 5. v. 1. Now there can be no peace in conscience, till it tell the man which is justified that he is indeed justified. iv That which the conscience may know certainly, it may testify: but conscience may know certainly without revelation, the man's election, and adoption, as I have before proved: therefore it is able to give testimony of these.  
Again, the regenerate conscience giveth testimony of a certain kind of righteousness being an unseperable companion thereof: and for this cause it is called of some the righteousness of a good conscience. Now this righteousness is nothing ●ls but unfeigned, earnest, and constant purpose with endeavour answerable thereto not to sin in any thing, but in all things whatsoever to please God and do his wil Heb. 13. 18. Pray for us: for we are assured that we have good conscience in all things de●●●ing to live honestly. 2. Cor. 1. 12. Our rejoicing is this, the testimony of our conscience, that in s●…licitie and godly pureness, and not in f●eshly wisdom we have bad ●●r conversation in the world. 1. Cor. 4. 4. I know nothing by myself. Isai. 38. 2. Lord remember no● how I have walked befor● thee with an upright heart, and have done that which is acceptable in thy sight.  
I add this clause, in all things, because that obedience which is the sign or fruit of good conscience of which also it gives testimony is general, showing itself in all and every commandment of God. Philosophers have said that justice is universull, because he which hath it hath all virtues. But it is more truly said of this christian righteousness o● new obedience, that it is universal, and that he which can perform true obedience in one commandment can do the same in all. Actcs' 23. 1. Men and brethren I have in all good conscience se●…d God till this day. Psal. 119. 6. Then shall I not be confounded when I shall have respect to all thy commandments. Act. 24. 16. In the mean season I endeavour myself, or, take pains to have a conscience without offence towards God and ●●●●●des men.  
This shows that there is a great number of men professing the Gospel that want good conscience. For though they show themselves very forward and willing to obey God in many things, yet in some one thing or other they will follow the swinge of their own wills. Many are diligent to freque● the place of god's worship, to heat the word preached with liking, to receive the sacraments at times appointed, & to approve of any good thing all this is very commendable, yet these men ofred when they depart home from the congregation say in effect on this manner, Religion stay thou here 〈◊〉 the Church do●● till the next Sabba●h. For if 〈◊〉 look into their priua●● conversations, the government of their families, or their d●●lings in their particular callings, we shall with gre●●e 〈◊〉 much disorder and little conscience. It is a common practice of sick men when they make 〈◊〉 wills on their death beds, in the very first place to commend their bodies to the grave, and their souls to God that gave them in hope of a better resurrection: and all this is well done: but afterward they bequeath their goods gotten by fraud, oppression, and forged ca●illation to their own friends & children without making any recompense or satisfaction. But alas this should not be so: for obedience that goes with good conscience must be performed to all gods commandments without exception: and if if it be done but to some alone, it is but counterfeit obed●●ce: & he that is guilty in one is guilty in all.  
As regenerate conscience gives testimony of our new obedience: so it doth also by certain sweet motions stir men forward to perform the same Psal. 16. 7. my reins that is, the mind and conscience enlightened by the spirit of god teach me in the night season. Isai. 30 22. And thi●●●●res shall hear a ●●●d behind th●●, saying, This is the way, walk ye 〈◊〉 it when thou 〈◊〉 to the right hand, & 〈◊〉 thou turnest to the le●t. Now this word is not only the voice of ●●s●ors & teachen in the open ministry, but also the voice of r●…ed conscience inwardly by many secret ●●gitations s●ibb●●● them that are about to sin. A christian man is not only a priest & a prophet, but also a spiritual king even in this life: and the Lord in mercy hath vouchsafed him this honour that his conscience ●…ed within him shall be his solli●…r to put him in mind of all his 〈◊〉 and duties which he is to per●… to God yea it is the controller to see all things kept in order in the heart which is the 〈◊〉 and habitation of the holy ghost.  
The second office of conscience ●●generate is to excuse that is, to ●…eare & defend a man even before God against all his enemies both bodily and ghostly. Psal. 7. 8. judge thou 〈◊〉, O Lord, according to my righteousness, & according to mine i●…ie in me. Again 26. 1, 2. judge me O Lord, for I have walked in mine 〈◊〉, etc. Prove me, O Lord, and me me: examine 〈◊〉 and my heart. That the conscience can do this, 〈◊〉 specially appears in the conflict & combat made by it against the devil on this manner.  
The devil gins and disputes thus. Thou, O wretched man art a most grievous sinner: therefore thou art but a damned wretch. The conscience answereth and saith, I know that Christ hath made a satisfaction for my sins, and freed me from damnation. The devil replieth again thus: Though Christ have freed thee from death by his death: yet thou art quite barred from heaven because thou neverr didst fulfil the law. The conscience answereth, I know that Christ is my righteousness and hath fulfilled the law for me. Thirdly the devil replies and saith, Christ's benefits belong not to thee, thou art but an hypocrite and wantest faith. Now when a man is driven to this strait, it is neither wit, nor learning, nor favour, nor honour that can repulse this temptation, but only the poor conscience directed and sanctified by the spirit of God which boldly and constantly answereth, I know that I believe.  
And though it be the office of conscience 〈◊〉 it is once ●…d principally to excuse, yet doth it also in part accuse. When David had ●…d the people his heart s●… him. 2 Sam. 24. 10. job faith in his affliction that God 〈◊〉 write bitter things against him & 〈◊〉 him possess the s●nnes of his youth. job. 13. 26. The reason hereof is, because the whole man and the very conscience is only in part regenerate, and therefore in some part remains still corrupt.  
N●●ther must it seem strange that one and the ●ame conscience should both accuse and excuse: because it doth it not in one and the same resp●… I● excuseth, in that it assureth a man that his person stands righteous before God, and that he hath an endeavour in the general course of his life to please God: it accuseth him for his particular slips, and for the wants that be in his good actions.  
If any shall demand why God doth not perfectly regenerate the conscience and cause it only to excuse, the answer is this. God doth it for the preventing of greater mischiefs. When the Israelites came into the land of Canaan, the Cananites were not at the first wholly displaced. Why? Moses rendereth the reason; least 
exod 〈◊〉. ●9.  wild beasts come and inhabit some parts of the land that were dispeopled and more annoy them then the Canaanites. In like manner God renews the conscience, but so as it shall still accuse when occasion serveth for the preventing of many dangerous sins which like wild beasts would make havoc of the soul.  
Thus much of good conscience: Now follows evil conscience: and it is so called partly 
〈◊〉 4. Of evil conscience.  because it is defiled and corrupted by original sin, and partly because it is evil that is troublesome & painful in our sense & feeling, as all sorrows, calamities, & miseries are, which for this very cause also are called evils. And though conscience be thus termed evil, yet hath it some respects of general goodness in ●s much as it is an instrument of the execution of divine justice; because it seems to accuse them before God, which are justly to be accused.  
It hath spread itself over mankind as generally as original sin: & therefore it is to be found in all men that come of Adam by ordinary generation. The property of it is, with all the power it hath to accuse & condemn, & thereby to make a man afraid of the presence of God, & to cause him to fly from God as from an enemy. This the Lord signified when he said to Adam, A●… where art thou? When Peter saw some little glimbring of the power and majesty of God in the great draft of fish, he fell on his knees and said to Christ, Lord go from me for I am a sinful man.  
Evil conscience is either dead or Stirring. 
Luk. 5. 8.  Dead conscience is that, which though it can do 
Dead conscience.  nothing but accuse, yet commonly it lye● quiet, accusing little or nothing at all.  
The causes why conscience lieth dead in all men, either more or less, are many. I. Defect of reason or understanding in crazed brains. II. Violence and strength of affections, which as a cloud do overcast the mind, etc. as a gulf of water swallow up the judgement and reason: and thereby hinder the conscience from accusing: for when reason can not do his part, than conscience doth nothing. For example: some one in his rage behaves himself like a mad man, and willingly commits any mischief without controlment of conscience: but when choler is down, he gins to be ashamed and troubled in himself, not always by grace, but even by the force of his natural conscience, which when affection is calmed gins to stir, as appeareth in the example of Cain. III. Ignorance of Gods will & errors in judgement cause the conscience to be quiet, when it ought to accuse. This we find by experience in the deaths of obstinate hercukes, which suffer for their damnable opinions without check of conscience.  
Dead conscience hath two degrees. The first is the slumbering or the benumbed conscience; the second is the feared conscience.  
The benumbed conscience is that which doth 
Conscience benumed.  not accuse a man for any sin unless it be grievous or capital & not always for that but only in the time of some grievous sickness or calamity. joseph's brethren were not much troubled in conscience for their villainy in selling their brother, till afterward when they were afflicted with famine and distressed in Egypt. Geues. 42. 2. This is the conscience that commonly reigns in the hearts of drowsy protestants, of all carnal and lukewarme-gospellers, and of such as are commonly termed civil honest men, whose apparent integrity will not free them from guilty consciences.  
Such a conscience is to be taken heed of as being most dangerous. It is like a wild beast, which so long as he lies a sleep seems very ●ame and gentle, and hurts no man: but when he is roused, he than awakes and flies in a man's face, and offers to pull out his throat. And so it is the manner of dead conscience to lie still and quiet even through the course of a man's life: and hereupon a man would think (as most do) that it were a good conscience indeed: but when sickness or death approacheth, it being awaked by the hand of God, begins to stand up on his legs, and shows his fierce eyes and offers to rend out even the very throat of the soul. And heathen poets knowing this right well, have compared evil conscience to Furies pursuing men with firebrands.  
The seared conscience is that which doth 
Seared conscience.  not accuse for any sin; no not for great sins. It is compared by Paul, 1. Tim. 4. v. 2. to the part of a man's body which is not only berefe of sense, life, & motion by the gangrene, but also is burnt with a searing iron: and therefore must needs be utterly past all feeling.  
This kind of conscience is not in all men, but in such persons as are become obstinate heretics and notorious malefactors. And it is not in them by nature, but by an increase of the corruption of nature; and that by certain steps and degrees. For naturally every man hath in him blindness of mind, and obstinacy or frowardness of heart; yet so, as with the blindness and ignorance of mind, are joined some remnants of the light of nature, showing us what is good and evil. Now the heart of man being exceedingly obstinate and perverse, carrieth him to commit sins even against the light of nature and common conscience: by practice of such sins the light of nature is extinguished: and then cometh the reprobate mi● 〈◊〉, which judgeth evil good, and good evil after this follows the seared conscience, in which there is no feeling or remorse: and after this comes an exceeding greediness to all manner of sin. Eph. 4. 18. Rom. 1. 28.  
Here it may be demanded, how men's consciences shall accuse them in the day of judgement, if they be thus benumbed and seared in this life. Answer. It is said, Rev. 20. 12. that at the last judgement all shall be brought before Christ, and that the books than shall be opened: among these books, no doubt, conscience is one. Wherefore though a dead conscience in this life be as a closed or sealed book; because it doth either little or nothing accuse, yet after this life, it shall be as a book laid open: because God shall enlighten it, and so stir it up by his mighty power, that it shall be able to reveal and discover all the sins that a man ever committed.  
Stirring conscience, is that which doth sensibly either accuse or excuse. And it hath sour 
Stirring conscience.  differences.  
The first which accuseth a man for doing evil. This must needs be an evil conscience. Because to accuse is not a property that belongs to it by creation, but a defect that followeth after the fall. And if the conscience which truly accuseth a man for his sins, were a good conscience, than the worst man that is, might have a good conscience, which cannot be.  
When the accusation of the conscience is more forcible and violent, it is called a wounded or troubled conscience: which though of itself it be not good nor any grace of God; yet by the goodness of God it serveth often to be an occasion or preparation to grace; as a needle, that draws the thread into the cloth, is some means whereby the cloth is sowed together.  
The second, is that which 〈◊〉 ●…th for doing well. And it is to be found in them that are given to idolatry and superstition. As in the Church of Rome: in which, because men's consciences are ensnared and entangled with human traditions, many are troubled for doing that which is good in itself, or at the least a thing indifferent. As for example: let a priest omit to say mass & to say his canonical hours, his conscience will accuse him therefore: though the omitting of the canonical hours and the idolatrous mass, be indeed by God's word no sin.  
The third, is the conscience which excuseth for doing that which is evil. This also is to be found in them that are given to idolatry and superstition. And there is a particular example hereof, joh. 16. 2. Yea, the time shall come that whosoever killeth you, will think that he doth God good service. Such is the conscience of Popish traitors in these days, that are never touched at all, though they intent and enterprise horrible villainies, and be put to death therefore.  
The fourth, is that which excuseth for well doing, at some times, and in some particular actions of carnal men. When Abim●…h had taken Sarai from Abraham, God said unto him in a dream, I know that thou did 〈◊〉 this with an upright mind, Gen. 20. 6. This may be termed 
* 〈◊〉 〈◊〉 said in 〈◊〉 〈◊〉 mala.  good conscience, but is indeed otherwise. For though it do truly excuse in one particular action, yet because the man in whom it is may be unregenerate and as yet out of Christ, and because it doth accuse in many other matters: therefore it is no good conscience. If all the virtues of natural men are indeed 
b S●… 〈◊〉.  beautiful sins, and their righteousness but a carnal righteousness; then the conscience also of a carnal man, though it excuse him for well doing, is but a carnal conscience.   

CAP. IN Man's duty touching conscience.  
Man's duty concerning conscience is twofold. The first is, if he want 
§ 1. Man's first duty to get good conscience.  good conscience above all things to labour to obtain it: for it is not given by nature to any man, but comes by grace.  
For the obtaining of good conscience, three things must be procured; a preparation to good conscience, the applying of the remedy, the reformation of conscience.  
In the preparation, four things are required. The first is, the knowledge of the law, and the particular commandments thereof, whereby we are taught what is good, what is bad: what may be done, and what may not be done.  
The men of our days, that they may have the right knowledge of the law, must lay aside many erroneous and foolish opinions, which they hold flat against the true meaning of the law of God: otherwise they can never be able to discern between sin and no sin. Their especial and common opinions are these: I. That they can love God with all their hearts, and their neighbours as themselves; that they fear God above all, and trust in him alone; and that they ever did so. II. That to rehearse the lords prayer, the belief, and 10. commandments, (without understanding of the words, & without affection) is the true and whole worship of God. III. That a man may seek to wizards and soothsayers without offences because God hath provided a salve for every sore. iv That to swear by good things and in the way of truth, cannot be a sin. V That a man going about his ordinary affairs at home or abroad on the sabbath day, may as well serve God as they which hear all the sermons in the world. VI That religion and the practice thereof, is nothing but an affected preciseness; that covetousness the root of evil, is nothing but wordliness; that pride is nothing but a care of honesty and cleanliness, that single fornication is nothing but the trick of youth; that swearing and blaspheming argue the courageous mind of a brave gentleman. VII. That a man may do with his own what he will, and make as much of it as he can. Hence arise all the frauds and bad practices in traffic between man and man.  
The second, is the knowledge of the judicial sentence of the law, which resolutely pronounceth that a curse is due to man for every sin, Gal. 3. 10. Very few are resolved of the truth of this point, and very few do unfeignedly believe it, because men's minds are possessed with a contrary opinion, that though they sin against God, yet they shall escape death and damnation. David saith, The wicked man, [that is, every man naturally] blesseth himself, Psal. 10. 3. & he maketh a league with hell and death, Isai. 28. v. 15. This appeareth also by experience. Let the ministers of the Gospel reprove sin, & denounce God's judgements against it, according to the rule of God's word, yet men will not fear: stones will almost as soon move in the walls, and the pillars of our Churches, as the 〈◊〉 hearts of men. And the reason hereof is, because their minds are forestalled with this absurd conceit, that they are not in danger of the wrath of God though they o●●end. And the opinion of our common people is hereunto answerable; who think, that if they have a good meaning, & do no man hu●●, God will have them excused both in this life and in the day of judgement.  
The third, is a just and serious examination of the conscience by the law, that we may see what is our estate before God. And this is a duty upon which the Prophets stand very much, Lam. 3. 40. Man suffereth for sin let us search and try our hearts, and turn again to the Lord. Zeph. 2. 1. Fan yourselves, fan you, O nation, not worthy to be loved. In making examination, we must specially take notice of that which doth now lie, or may hereafter lie upon the conscience. And after 〈◊〉 examination hath been made, a man comes ●o a knowledge of his sins in particular, and of his wretched and miserable estate. When one enters into his house at midnight, he finds or sees nothing out of order: but let him come in the day time when the 〈◊〉 shineth, and he shall then ●●p●● many faults in the house, and the very motes that fly up and down; so let a man search his heart in the ignorance & blindness of his mind, he will straightway think all is well: but let him once begin to search himself with the light and lantern of the law, and he shall find many foul corners in his heart and many heaps of sins in his life.  
The fourth, is a sorrow in respect of the punishment of sin, arising of the three former actions. And though this sorrow be no grace; for it befalls as well the wicked, as the godly: yet may it be an occasion of grace, because by the apprehension of God's anger, we come to the apprehension of his mercy. And it is better that conscience should prick us and wound us and do his worst against us in this life while remedy may be had, then after this life, when remedy is past.  
Thus much of preparation: now follows the remedy, and the application of it. The remedy is nothing else but the blood or the merits of Christ, who specially in conscience felt the wrath of God, as when he said, my soul is heavy unto death: and his agony was not so much a pain and torment in body, as the apprehension of the fear and anger of God in conscience: and when the holy Ghost saith, that he offered unto God prayers with strong cries and was heard from fear, he directly notes the distress and anguish of his most holy conscience for our sins. And as the blood of Christ is an all sufficient remedy, so is it also the alone remedy of all the sores and wounds of conscience. For nothing can staunch or stay the terrors of conscience, but the blood of the immaculate lamb of God: nothing can satisfy the judgement of the conscience, much less the most severe judgement of God; but the only satisfaction of Christ. In the application of the remedy, two things are required: the Gospel preached, and saith: the Gospel is the hand of God that offereth grace to us, and faith is our hand whereby we receive it.  
That we indeed by faith receive Christ with all his benefits, we must put in practice two lessons. The first, is unfeignedly to humble ourselves before God for all our wants, breaches and wounds in conscience, which being unto us as a paradise of God, by our default we have made as it were a little hell within us. This humiliation is the beginning of all grace and religion: pride and good conscience can never go together: and such as have knowledge in religion and many other good gifts without humility, are but unbridled, unmortified, and unreformed persons. This humiliation contains in it two duties, the first is confession of our sins, especially of those that lie upon our consciences; wherewith must be joined the accusing and condemning of ourselves: for than we put conscience out of office, & dispatch that labour before our God in this life, which conscience would perform to our eternal damnation after this life. The second duty is Deprecation, which is a kind of prayer made with groans and desires of heart, in which we entreat for nothing but for pardon of our sins, and that for Christ's sake, till such time as the conscience be pacified.  
To this humiliation standing on these two parts, excellent promises of grace and life everlasting are made, Prov. 28. 13. He that hideth his sins, shall not prosper: but he that confesseth & for saketh them shall find mercy. 1. joh. 1. 9 If we acknowledge our sins, he is faithful & just to forgive us our sins, & to cleanse us from all unrighteousness. Luk. 1. 35. He hath filled the hungry with good things, & sent the rich empty away, which are also verified by experience in sundry examples, 2. Sam. 12. 13. David said to Nathan, I have sinned against the Lord. And Nathan said to David, The Lord also hath put away thy sin. 2. Chr. 33. 12. When Manasses was in tribulation, he prayed to the Lord his God, and humbled himself greatly before the God of his fathers: and prayed unto him: and God heard his prayer. Luk. 23. 43. And the thief said to jesus, Lord remember me when thou comest to thy kingdom. Then jesus said unto him, Verily I say to thee, to day shalt thou be with me in paradise. By these and many other places it appears, that when a man doth truly humble himself before God, he is at that instant reconciled to God, and hath the pardon of his sins in heaven: & shall afterward have the assurance thereof in his own conscience.  
The second lesson is, when we are touched in conscience for our sins, not to yield to natural doubtings and distrust; but to resist the same, and to endeavour by god's grace to resolve ourselves that the promises of salvation by Christ, belong to us particularly: because to do thus much, is the very commandment of God.  
The third thing is, the reformàtion of conscience, 
Good conscience a fruit of faith.  which is, when it doth cease to accuse and terrify, and gins to excuse and testify unto us by the holy Ghost, that we are the children of God, & have the pardon of our sins. And this it will do after that men have seriously humbled themselves, and prayed earnestly and constantly with sighs and groans of spirit for reconciliation with God in Christ. For then the Lord will send down his spirit into the conscience by a sweet and heavenly testimony to assure 〈◊〉 that we are at peace with God.  
Thus we see how good conscience is gotten: and because it is so precious a jewel, I wish all persons, that as yet never laboured to get good conscience, now to begin. Reasons to induce men thereto may be these: I. You seek day and night from year to year for honours, riches, and pleasures, which ye must leave behind you: much more therefore ought you to seek for renewed and reformed consciences: considering that conscience will be with you in this life, in death, at the last judgement, and for ever. II. He which wants a conscience purged in the blood of Christ, can never have any true and lasting comfort in this life. Suppose a man arrayed in cloth of tishue, set in a chair of estate, before him a table furnished with all dainty provision: his servants, monarchs, and Princes; his riches the chiefest treasures & kingdoms of the world: but withal suppose one standing by with a naked sword to cut his throat, or a wild beast ready ever and anon to pull him in pieces: now, what can we say of this man's estate, but that all his happiness is nothing but woe and misery? And such is the estate of all men that abounding with riches, honours, and pleasures, carry about them an evil conscience, which is as a sword to ●lay the soul, or as a ravenous beast, ready to suck the blood of the soul, and to rend it in pieces. III. He which wants good conscience can do nothing but sin: his very eating and drinking, his sleeping and waking, & all he doth, turns to sin: the conscience must first be good before the action can be good: if the root be corrupt, the fruits are answerable. iv An evil conscience is the greatest enemy a man can have, because it doth execute all the parts of judgement against him. It is the Lords sergeant. God need not send out process by any of his creatures for man: the conscience within man will arrest him, and bring him before God. It is the jailor to keep man in prison in bolts & irons, that he may be forthcoming at the day of judgement. It is the witness to accuse him, the judge to condemn him, the hangman to execute him, and the flashings of the fire of hell to torment him. Again, it makes a man to be an enemy to God: because it accuseth him to God, and makes him fly from God as Adam did when he had sinned. Also it makes a man to be his own enemy, in that it doth cause him to lay violent hands upon himself, and become his own hangman, or his own cutthroat. And on the contrary, a good conscience is a man's best friend: when all men entreat him hardly, it will speak fair and comfort him: it is a continual feast, and a paradise upon earth. V The scripture showeth that they which never seek for good conscience, have terrible ends. For either they die blocks, as Nabal did; or they die desperate, as Cain, Saul, Achitophel, judas. VI We must consider often the terrible day of judgement, in which every man must receive according to his doings. And that we may then be absolved, the best way is to seek for a good conscience: for if our conscience be evil, and condemn us in this life, God will much more condemn us. And whereas we must pass through three judgements the judgement of men, the judgement of our conscience, & the last judgement of God: we shall never be strengthened against them and cleared in them all, but by the seeking of a good conscience.  
After that man hath got good conscience, his 
§ 2. Man's second duty to keep good conscience.  second duty is to keep it. And as in governing the ship on the sea, the pilot holding the helm in his hand, hath always an eye to the compass: so we likewise in the ordering of our lives and conversations, must always have a special regard to the conscience.  
That we may keep good conscience, we must do two things; avoid the impediments thereof, and use convement preservatives.  
Impediments of good conscience, are either in us or forth of us. In us, on● own sins and corruptions. When men's bodies lie dead in the earth, there breed certain worms in them whereby they are consumed. For of the flesh come the worms which consume the flesh: but unless we take great heed, out of the sins & corruptions of our hearts, there will breed a worm a thousand fold more terrible, even the worm of conscience that never dieth, which will in a linger manner waste the conscience, the soul, & the whole man, because he shall be always dying & never dead. These sins are specially three; Ignorance, unmortified affections, worldly lusts.  
Touching the first, namely ignorance, it is a great and usual impediment of good conscience. For when the mind erreth or misconceiveth, it doth misled the conscience, and deceive the whole man. The way to avoid this impediment is, to do our endeavour that we may daily increase in the knowledge of the word of God, that it may dwell in us plentifully. To this end we must pray with David, that he would open our eyes, that we might understand the wonders of his law: and withal we must daily search the scriptures for understanding, as men use to search the mines of the earth for gold over, Prov. 2. 4. Lastly, we must labour for spiritual wisdom, that we may have the right use of God's word in every particular action: that being by it directed we may discern what we may with good conscience do or leave undone.  
The second impediment, is vnsta●ed and unmortified affections, which if they may have their swinge, as wild horses overturn the chariot with men and all, so they overturn & over carry the judgement & conscience of man: and therefore when they bear rule, good conscience takes no place. Now to prevent the danger that comes hereby, this course must be followed. When we would have a sword or a knife not to hurt ourselves or others, we turn the edge of it. And so, that we may prevent our affections from hurting and annoying the conscience, we must turn the course of them, by directing them from our neighbours to ourselves & our own sins, or by inclining them to God and Christ. 〈◊〉 example: choler and anger directs itself upon every occasion against our neighbour, and thereby greatly indamageth the conscience. Now, the course of it is turned, when we begin to be displeased and to be angry with ourselves for our own sins. Our love set upon the world is hurtful to the conscience, but when we once begin to set our love on God in Christ, and to love the blood of Christ above all the world, than contrariwise it is a furtherance of good conscience.  
The third impediment is worldly lusts, that is, the love and exceeding desire of riches, honours, pleasures. Every man is as Adam, his good conscience is his paradise; the forbidden fruit is the strong desire of these earthly things; the serpent is the old e●●my the devil: who is he may be suffered to entangle us with the love of the world, will strait way put us out of out paradise, and bar us from all good conscience. The remedy is to learn the lesson of Paul, Philip. 4. 12. which is, in every estate in which God shall place us, to be content; esteeming evermore the present condition the best for us of all. Now that this lesson may be learned we must further labour to be resolved of God's special providence towards us in every case and condition of life: and when we have so well profited in the school of Christ, that we can see and acknowledge God's providence and goodness, as well in sickness as in health, in poverty as in wealth, in hunger as in fullness, in life as in death, we shall be very well content, whatsoever any way befalls unto us.  
The preservatives of good conscience are two. The first is to preserve and cherish that sa●…g faith whereby we are persuaded of our reconciliation with God in Christ, for this is the root of good conscience as hath been showed: now this faith is cherished and confirmed by the daily exercises of invocation and repentance, which be, to humble ourselves, to bewail and to confess our sins to God, to condemn ourselves for them, to pray for pardon & strength against sin, to praise God & give him thanks for his daily benefits. Now by the unfeigned & serious practice of these duties, repentance and faith are daily renewed and confirmed. The second preservative is the maintaining of the righteousness of a good conscience: which righteousness (as I have said) is nothing else but a constant endeavour and desire to obey the will of God in all things. That this righteousness may be kept to the end, we must practise three rules. The first is, that we are to carry in our hearts 
* Conse. bo●● non ●●at 〈◊〉 proposi●● peccandi.  a purpose never to sin against God in any thing: for where a purpose is of committing any sin wittingly and willingly, there is neither good faith nor good conscience. The second is to walk with God, as Enoch did, Genes. 5. v. 24. which is, to order the whole course of our lives as in the presence of God, desiring to approve all our doings even unto him. Now this persuasion that wheresoever we are, we do stand in the presence of God, is a notable means to maintain sincerity. Genes. 17. v. 1. I am God all sufficient, walk before me and be perfect: And the want of this is the occasion of many offences: as Abraham said, Because I thought, surely the fear of God is not in this place they will slay me for my wives sake. Gen. 20. 11. The third rule is, carefully to walk in our particular callings, doing the duties thereof to the glory of God, to the good of the common wealth and the edification of the Church; avoiding therein fraud, covetousness, and ambition, which cause men oftentimes to set their consciences on the tenters, and make them stretch like cheverill.  
Thus we see how good conscience may be preserved. Reasons to induce us hereunto are many. I. Gods strait commandment. 1. Tim. 1. v. 19 Keep faith and good conscience. And Prover. 4. 23. Keep thine heart with all dili gence. II. The good conscience is the most tender part of the soul like to the apple of the eye; which being pierced by the least pin that may be, is not only blemished, but also looseth his sight. Therefore as God doth to the eye, so must we deal with the conscience. God gives to the eye certain lids of flesh, to defend and cover it from outward injuries: and so must we use means to avoid, whatsoever may offend or annoy conscience. III. Manifold benefits redound unto us by keeping good conscience. First so long as we have care to keep it, we keep and enjoy all other gifts of God's spirit. Good conscience and the rest of God's graces are as a pair of turtle dove's, when the one feeds the other feedeth, when the one likes not the other likes not, when the one dies the other dies: so where good conscience is maintained, there are many other excellent gifts of God flourishing: and where conscience decays, they also decay. Again good conscience gives alacrity unto us & boldness in calling on God's name. 1. joh. 3. 21. If our heart condemn us not, we have boldness towards God. Thirdly it makes us patiented in affliction and comforts us greatly: and when by reason of the grievousness of our affliction, we are constrained to kneel on both knees & take up our cross, regenerate conscience as a sweet companion lays too his shoulder, and helps to bear one end of it. Lastly when none can comfort us, it will be an amiable comforter and a friend speaking sweetly unto us in the very agony and pang of death. IU. Not to preserve the conscience without spot is the way to desperation. It is the policy of the devil to use means to cast the conscience into the sleep of security, that he may the more easily bring men to his own destruction. For as diseases, if they be long neglected become incurable: so the conscience much and often wounded admits no comfort. Neither will it always boot a man after many years to say at the last cast, Lord be merciful to me, I have sinned. Though some be received to mercy in the time of death, yet far more perish in desperation, that lived in their sins wittingly & willingly against their own conscience. Pharaoh, Saul, and judas cried all peccavi, I have sinned against God; yet Pharaoh is hardened more & more & perisheth, Saul goeth on in his sins and despaireth, judas made away himself. And no marvel, for the multitude of sins oppress the conscience and make the heart to overflow with such a measure of grief, that it can fasten no affiance in the mercy of God. Lastly they that shall neglect to keep good conscience, procure many hurts, and dangers, and judgements of God to themselves. When a ship is on the sea, if it be not well governed, or if there be a breach made into it, it draws water and sinks: and so both men and wares and all in likelihood are cast away. Now, we all are as passengers, the world is an huge sea through which we must pass: our ship is the conscience of every man. 1. Tim. 1. 19 & 3. 12. the wares are our religion and salvation and all other gifts of God. Therefore it stands us in hand to be always at the helm, and to carry our ship with as even a course as possibly we can, to the intended port of happiness, which is the salvation of our souls. But if so be it we grow careless, and make breaches into the ship of conscience by suffering it to dash upon the rocks of sin, it is a thousand to one, that we in the end shall cast away ourselves and all we have. And in the mean season, as conscience decays, so proportionally all grace and goodness goes from us: Gods commandments begin to be vile unto us; the knowledge thereof, as also faith, hope, and the invocation of God's name decay. Experience showeth that men of excellent gifts through the using of bad conscience, lose them all.   

Faults to be amended thus.  
Pag. 4. lin. 11. put in these words. Opinion judgeth a thing to be probable or contingent. pag. 16. l. 12. III. Caution. p. 17. l. 19 the brother. p. 20. l. 21. lest. p. 43. l. 25. weak. p. 45. l. 3. for be, read, it. p. 53. l. 19 Caught. p. 127. l. 6. for invincible, read, 〈◊〉. p. 150. for seems, read, serves. p. 156. in the margin, 〈◊〉.