A commentary upon the three first chapters of the first Epistle generall of St. Peter VVherin are most judiciously and profitably handled such points of doctrine as naturally flow from the text. Together with a very usefull application thereof: and many good rules for a godly life. By Nicholas Byfield preacher of Gods Word at Isleworth in Middlesex. To which is now newly added an alphabeticall table, not formerly published.

Verses 19. and 20.

For this is thank-worthy, if a man for conscience toward God endure griefe, suffering wrongfully.

For what glory is it, if when yee be buffeted for your faults, you shall take it patiently? but if when yee doe well, and suffer for it, you take it pa∣tiently; this is acceptable with God.

THe Apostle applies the reasons to that part of the exposition which might be most doubted, and so gives three reasons why servants should be subject even to evill masters. The first is taken from the acceptation of such subjection with God, verses 19. and 20. The second is taken from their calling, verse 21. The third, from the example of Christ afterwards.

The argument from acceptation is laid downe, verse 19. and avouched, and made good, verse 20.

In the ninteenth verse then, it is the drift of the Apostle to shew that though masters should be so froward, as to beat their servants causelesly, yet they should be subject, and indure it for conscience sake unto God, because this is a Christian mans case, and a great praise, when out of conscience to God he doth his duty, and suffers wrongfully. The reason is so intended for the particular case of servants so abused, as it holds in all cases of injury for conscience sake.

In this verse then, the Apostle intreates of suffering: and we may note foure things about suffering. First, what is to be suffered, griefe. Secondly, how is it to be suffered, viz. wrongfully and with enduring. Thirdly, the cause of suffering it, conscience toward God. Fourthly the effect, which is praise and acceptation.

Doct. 1. In this world all sorts of men are liable to suffer grief: For though the Apostle in the scope intends to speake of servants suffering griefe, yet the Argument with the uses concerne all sorts of men. In this world then we must looke for griefe: and how can it be otherwise, since first there are such mines in our owne nature made by sinne, and so many abominations round 〈◊〉〈◊〉 us to Gods dishonour? Secondly, the creatures which we are to use in this world, are empty and vaine: and so occasion much vexation in the users, that are disappointed by them. All is vanity and vexation of spirit, saith the wise man. Thirdly, wee are liable to so many crosses and losses; every day hath his griefe and his crosse, which must bee taken up, Mat. 6. ••lt. Luke 9.14. Fourthly, how can we be long without griefe, that live in

a world so full of sinne, and divels, and divellish men? Fiftly, our owne bodies often grieve us, being liable to so many paines and diseases. What should I say? Our owne houses are full of causes of griefe, if the dis∣orders of masters, husbands, wives, servants, children bee considered of; and therefore we should be weary of the world, and long for heaven: we shall never be long together without griefe, till we come thither.

Doct. 2. We must not only endure grief, but many times suffer it wrong∣fully: Besides all the griefe befals men otherwise, the world is full of wrong and injury, and the waies of doing wrong are so many, as cannot easi∣ly be reckoned. Who can recount what wrongs are done daily by deceit, violence, oppression, lying, false witnesse, slanderings, and other base indigni∣ties? Which should teach us not to thinke it strange, if wrongs befall us: and withall it imports, that woe shall be to all them that doe wrong. That God that discovers them that doe wrong, will repay them according to all the wrong they have done.

Doct. 3. It may bee here noted too, that usually they suffer most wrong, that are most carefull to doe their duties: which ariseth partly from that fearfull Ataxie in mens natures, that are falne into such distemperature of disposition; and partly, from that naturall malice ungodly men bear to them that are good: and partly, such as are indeed godly, will not use such meanes of revenge, as others will doe; and partly, because the Lawes of men doe not reach to a sufficient way of correcting and reforming such indignities: and especially it proceeds from the pride, and unthankfulnesse, and discontent∣ments, which raigne in the hearts of froward and corrupt minded persons. And from hence wee may gather the necessity of Gods generall Judgement, because in this world it is ill many times with good men, and there is no re∣medy, seeing their wrongs are not righted here. It must needs be that there will be a time appointed of God, for the redresse and revenge of all wrongs. Secondly, it should the more incourage such as suffer wrong, to endure it patiently, seeing it is the lot of the best. Thirdly, wrong should not measure the goodnesse o•• mens cases, or the badnesse of it, by the things they suffer. For many times they suffer wrongfully.

Doct. 4. That God takes notice of the wrongs that are done to the meanest, even the wrongs that Masters doe to their servants: and so other Scrip∣tures shew, that if the poorest bee oppressed or defrauded, God will re∣quire it at the hands of them that oppresse or defraud them, bee they never so mighty or rich in the world. And so, if the weakest Christian be wronged by scandall, or otherwise, it were better for those that give the scandall, or doe the wrong, that a milstone were hanged about their necks, and they cast into the sea. And for that cause the Scriptures shew, that God takes great notice of the wrongs done to widows and orphanes▪ that have little meanest to helpe or protect themselves; and there is reason for it: for the meanest Christians are Gods servants, and belong to him, and therefore hee must protect them. And besides, Gods Law is so powerfull, that it condem∣neth wrongs of all sorts to all men. And further, there is a cry in oppression or wrong, that goeth up to heaven, which will not cease, till God heare it: which as it may be a comfort to such as are wronged, that they have so great a Patrone as God is; so it should warne all Superiours to looke to their be∣haviour: for though man doe not punish them, yet God will.

Doct. 5. That barely to suffer griefe is not a praise, but to suffer it in a right manner: and for the manner, this likewise tels us of two things: first, that we suffer not as evill doers, justly; and secondly, that we endure it, that is, continue with patience to abide it, especially when o••••ward and lawfull redresse may not be had in the world. And therefore Papists are no Martyrs

though they lose their lives, when it is for treason. Nor are wives to bee re∣garded, if they complaine of their husbands, that they are bitter to them, love them not so entirely, when they suffer this for their pride, or wilfull hardi∣nesse, or lasciviousnesse, or frowardnesse, or contention, or wastefulnesse, or the like. Nor are those servants to bee moned, that suffer blowes justly for their disobedience, or wilfull negligence, or unfaithfulnesse.

Doct. 6. That whereas wrongs cannot bee redressed by a lawfull meanes on earth, they must be endured without using unlawfull meanes, and leave the injuries to the judgement of God. Which condemnes servants, that be∣ing hardly used, runne away from their Masters, as Hagar did from Sarah; or else, with wicked murmuring and reviling, back-bite their masters: and so it condemnes the wicked practice of our Gentry, in righting their wrongs by their owne private revenges; which case is abominable. First, because their wrongs may be righted by the Magistrate. Secondly, because the desired re∣venge is far above the injuries: for they seeke satisfaction in bloud, for a sup∣posed wrong in reputation. Thirdly, because it is a course directly against the Lawes of God, and of Kings, and hath been condemned in all well gover∣ned States. Fourthly, because it is never sought but by fooles: for it is a wise mans honour and reputation, to passe by an offence; but every foole will be medling or quarrelling, saith Solomon, Fiftly, because oftentimes it proves damnable to one of the parties; who being slain in the act of malice, must needs be damned for ever; besides, the curse of God brought upon the murderer, making his life miserable, and oftentimes his end fearfull.

Doct. 7. That it is conscience or meer necessity that makes any man suffer. Men endure not wrong by nature, but either by necessity, because they cannot right it; or else for conscience sake, because God hath so required it. Which should warne Supe••iours to take heed that they doe no wrong: for the persons wronged, if they want conscience, may so remember the wrong, as sometimes to finde a desperate way of revenge, to the mischiefe of the wrong doer, though the party wronged doe evill in so doing, as follow∣eth in the next doctrine.

Doct. 8. Inferiours being wronged even in blowes by the Superiour, ought not to resist, but endure it: servants may not resist the correction of their masters, nor strike againe; that is horrible, and egregiou••ly sinfull. Which shewes the grievous pride and naughtinesse of divers servants, that boast or threaten that they will take no blowes: their resolution shewes they are voide of knowledge in the feare or conscience of Gods will. And so it is alike sinfull in children, wives, or subjects, to resist, or returne blow••s for blowes, or evill for evill: neither doth this embolden masters or other supe∣riours to do wrong, because (as was heard before) they shall receive of God according to all the wrongs they have done.

Doct. 9. To suffer griefe and wrong is profi••able: for besides that it is all ••••••ite to them when it makes them more humble, and takes away their sin▪ it makes them judge themselves before God for the sinnes they are guilty of, and weanes them from the world, and breeds a greater desire of heaven, and the like fruits. Besides all these, this Text tels us of one commodity more, that is; praise or thanks: it is an honourable thing, to suffer wrongfully: it winnes them a great deale, not only of compassion, but also of reputation a∣mong men. As it makes the evill more hatefull: so doth it procure love to him that suffers wrongfully. It is a vertue worthy thanks, yea, the coherence with the next verse seemeth to import, that God will give him thanks that suffers wrong, if he endure it patiently: not that God is bound to doe so, or that such suffering merits any such thanks of God: but God is so good and compassionate, and he likes this vertue so well, that he is pleased to crowne

this patience with that high degree of liking it. It is thank-worthy, not be∣cause it deserves thanks, but because it declares the party to bee such and so worthy in Gods gracious acceptation, that he will of his owne grace yeeld him that encouragement.

Thus of the Doctrines that may be particularly gathered out of the words of this verse.

Before I leave the verse, there are divers things to be considered of about Conscience. For where this verse mentions conscience towards God, it gi∣veth us occasion to thinke what that conscience should bee, and to informe our selves in divers things about it.

There are many reasons may be assigned, why men should be carefully in∣structed about Conscience:* 1.1 it is a necessary doctrine: for first, we see by ex∣perience, that of most things that concerne us, men know least about Con∣science; many men knowing little more of it, than the bare use of the word Conscience. Secondly, men through this ignorance doe many notorious in∣juries and abuses to their conscience, by resisting the motions of conscience, not knowing what to make of them, and by smothering the scruples of con∣science, and by deading the conscience, or else by vexing them, and many o∣ther wayes. Thirdly, God hath given men a great charge about the keeping of their consciences, which he placed in their soules as a great treasure; and God would have it respected and looked to with as much care as any thing he hath given us, 1 Tim. 1.19. Fourthly, God doth require that men should get grace and goodnesse into their consciences, as well as into their hearts, or words, or lives; which they can never doe, if they bee not taught. Fiftly, Gods Word in all the directions and precepts of it, doth binde and oblige mens consciences to see to the obedience of them: now what can conscience doe, if men know not what belongs to their consciences, and the natures and works of conscience? But above all things, it should awaken men to study the knowledge of conscience, yea, of their own consciences, if they consider that the conscience of every man is one of the principall bookes shall bee opened at the last day, for evidence, before the Tribunall Seat of Christ: and therefore men were best to looke about them in this world, to see to it, what is written in this booke; for it is indeleble, and will stand upon record, either for them or against them at that day.

Now concerning conscience, divers things are to be considered:

• First, what conscience is.
• Secondly, what the worke of conscience is.
• Thirdly, what the prerogatives of conscience are.
• Fourthly, the kindes or sorts of consciences.
• Last of all, what it is that bindes the conscience: which is to be inquired into, because men are injoyned to suffer wrongs patiently for conscience sake, even servants from their Masters.

For the first. To know what conscience is, we must looke both to the Ety∣mology of the word,* 1.2 and to the definition of the thing. The word Conscience imports a knowledge with another: Conscie••••••••••, quasi cum alia scientia: Conscience, that is, science conjoyned: and the reason is, because conscience is a thing in us, that knowes what wee have done, and therein joynes with some other thing that knowes it too. Some of our actions conscience sees within, and the Angels and men see them without: but for our secret thoughts,* 1.3 conscience is onely joyned with God, or with our owne mindes as they are joyned with God. Conscience is a thing within us, which God hath plac't there of purpose to be his witnesse or 〈◊〉〈◊〉 to discover all we think or doe: and as it is joyned with the minde of man, it is the knowledge of what we know, or the thinking of what we think. To thinke of other things,

is the understanding or mind▪ but to thinke what we think, is the conscience of a man. Or else conscience may be called so, because it is a concluding sci∣ence; Consci••ntia, quasi c••••••ludens scientia: and the reason of the terme in that sense may be thus, because, looke what discourse conscience hath with God or the mind of man, it u••tereth it by way of a Syllogism, which they call a practicall Syllogisme. As for instance, if the conscience speake within to a murtherer, it speaketh by Syllogisme thus: Every murderer is in a fearefull case; but thou art a murderer, therefore thou art in a fearefull case. Now, that that reason, which concludes thus in him, is his conscience, is most apparent: For the minde gives only the first part of the Syllogisme, which is, that a murderer is in a fearfull case: or that the minde sees either by the naturall principles planted in it, or by the Scriptures. The other branch the conscience takes out of the memory, that is, that thou hast committed murder. Now the concluding of both, and applying them to the murderer, is the proper work of conscience, & conscience is that within us, that so concluds upon our actions.

Now for the definition of conscience, omitting the diversity of frames gi∣ven by divers men, I expresse that which I take to be the cleerer, and fullest to shew us what it is. Conscience is a divine faculty in the soule of all rea∣sonable creatures, applying the principles or propositions of their minde, in their particular actions, either with them or against them.

I say, it is a faculty, to note that it is more then the act or the habite of the minde, judging or determining. For acts and habits may be lost, but con∣science cannot. Besides, the Scriptures shew that conscience doth act, as it excuseth or accuseth, and therefore must be a faculty it selfe, and not the act of a faculty. I say, a faculty in the soule, because I dare not assigne it or con∣fine it to any part of the soule, as they doe, that make it a part of the under∣standing; for the understanding hath no parts properly: and to make it a part Analogically, is not to be borne in a definition, as Logicians know.

I say moreover, it is in all reasonable creatures; to note, that beasts, that have only a sensitive soule, have no conscience. And whereas God also is no creature; therefore he hath no conscience. For God being holinesse it selfe, needs no faculties to governe himselfe by, nor any conscience to witnesse or prompt him. And I say it is in all, that none might imagine, that some men have a conscience, and some have none: For every man hath a conscience, either good or bad.

Secondly, the proper worke of conscience is imported in the other words of the definition,* 1.4 viz. applying the principles of the minde. For the under∣standing whereof, we must know, that there are certain notions or frames of truth planted in the minds of all men, being infused by God as a naturall law in their minds, shewing what is good or evill, and those principles are in∣creased in the mindes of such as have the benefit of the Scripture more or lesse,* 1.5 according to the degree of their knowledge. Now that which conscience doth, is this: it repaires to these formes of truth or light in the minde, and takes such of them as concerne the businesse in hand, and with the force of them either comforts or affrights men, according as the occasion is.

Note, that I say, it is a divine faculty: I wanted a fit terme to expresse my meaning for that I would ••••ter: I say, that it is a wonderfull speciall faculty in us: it is a most celestiall gift. Conscience is so of God, and in man, that it is a kinde of middle thing betweene God and man: lesse then God, and yet a∣bove man.

So then, Conscience concludes about a mans owne actions: for if con∣science trouble it selfe about other mens actions, it is either the weaknesse, or the errour of conscience: and I adde particular actions, because conscience never imployes it selfe properly about generals: and lastly, I adde for the suc∣cesse,

or end; it is either with a man, or against him, to note, that conscience is such an Arbiter between God and us, that sometimes it speakes for God a∣gainst us, and sometimes for us to God.

But that we may be more distinctly informed about conscience; I therfore come to the second point, which is, to consider what conscience can doe, or how it is imployed in us:* 1.6 and conscience is imployed both for God and for man: which worke I will consider first apart, and then joyntly.

For God then. Conscience works diversly, and hath many offices under God, and for God: for it is Gods speciall spy set in the heart of man to watch him,* 1.7 and his intelligencer and notary to set downe what man hath done: it is Gods hand-writing, the Law of God written in our hearts, or rather worketh by the helpe of that body of the Law written by the finger of God upon the tables of mens hearts: it is a co-witnesse with God, Rom. 9.1. It is also Gods Lievtenant, and a great commander placed within us, that severely requires homage and service to bee done to God, and especially diverts man from ill, directing him in the carefull manner of serving of God: for God will not accept any service that conscience doth not order, 2 Tim. 1.3. It is a ta∣ster for God, in point of doctrine of Religion; for all doctrines must bee brought to the conscience to bee tried, whether they bee of God, or no, 2 Cor. 4.2. And finally, it makes a man endure grief, and suffer wrong for God and his glory, as this Text imports. For man, conscience is many waies im∣ployed: as first, it is imployed in viewing and surveying the things of man, especially the hidden things of man: and here the power of conscience is wonderfull. For other creatures may see the things without them, but have no power to see the things within them: only man, he hath a knowledge re∣flexed. The eye of a man too can see other things, but without a glasse it can∣not see it selfe. But now conscience can discerne it selfe, and the whole acti∣ons of man; and so it differs from science, or the knowledge of the minde: for to know other things, is science; but to know our selves is conscience. The soule then by conscience knowes it self: it views the thoughts, memo∣ry, affections of the soule, and can tell what wee thinke, desire, love, feare, hate, &c. Secondly, in matters of Religion, conscience is specially imployed: for instance, both in the Word and the Sacraments. For the Wo••d: the mystery of faith, even all the grounds of Religion, they are laid up, and are in the keeping of conscience, 1 Tim. 3.9. And in Baptisme, where as God makes a covenant with us, and likewise requires a restipulation or promise on our part, conscience is herein imployed; and without conscience, God will do nothing in the businesse. It was the forme in the Primitive times, that the party which was to be baptised, was to be examined before God, whether he did beleeve: t••e question was, Credis? Doest thou beleeve? And he was to answere, Credo. I doe beleeve.

Now, this answer God would not take, unlesse the conscience would say, that hee did beleeve as hee said: this is the answer. A good conscience is mentioned, 1 Pet. 3.21. Againe, a good conscience serves in all the offices of our life or affairs, even in all things to be a witnesse; if we doe that which conscience thinks well, to comfort us; and if we doe that which conscience thinks ill, to discourage us, Rom. 2.15. and 9.1. Yea, conscience is the guide of our lives. We are here pilgrims and strangers, farre from our home, and in journey continually: now God hath set consciences in us to be our guides, that in all things we are to doe, we may be directed and incouraged by con∣science, taking the direction and warrant of conscience as a speciall ground of our actions; so as to doe cont••ary to what conscience bids us, is a sin: for it doth not only witnesse about what is past, but it directs us about what is to come, as now to be done.

But the principall worke of conscience, whether we respect God or man, is to keepe court in the heart of man. There is in man Forum Conscientia, a Court of Conscience: a secret Tribunall is set up in the heart of man, and therein fits conscience, and arraigneth, accuseth, bringeth witnes, sentenceth, and doth execution. Now concerning the judgement of conscience, keeping an Assise in the heart of man, two things are to bee considered: first, the law by which conscience judgeth: secondly, the manner of the proceeding in judgement.

For the first: Conscience judgeth of the actions of men, by vertue of cer∣taine principles (as I said before) which it findeth in the understanding, ga∣thered either from the law of nature, or from experience of Gods providence, or from the Scriptures.

Now the manner how it proceeds in judgement, is in forme of reasoning, as I said before: for in the minde the conscience findes as it were a booke of law written, which is in the keeping of the faculty; they call it in schooles, Synt••resis: from hence the conscience takes the ground of reasoning; and from the memory it takes evidence of the fact, or state of the man that is ar∣raigned, and then by it selfe it judiciously concludes and passeth sentence: and so it proceeds whether it condemne or absolve. In the judgement of con∣demnation, it proceeds thus: First, it cites or calls for the soule to be tried: then it accuseth in this forme, out of the body of the law kept in the minde, it takes the conclusion it meanes to workes upon, and then useth the memory to testifie of the fact; as for instance: Every murderer is an offender; thou art a murderer, therefore thou art proved to be an offender. Then comes the sentence in the same order: Hee that commits murder without repentance, shall be damned: thou committest murder without repentance, and there∣fore art a damned creature. So likewise it proceeds in absolving. For evi∣dence, it proceeds thus: He that hath such and such marks, as, godly sorrow, the love or feare of God, &c. he is a childe of God; but thou hast these marks, therefore thou art a childe of God: and then it goeth to sentence; He that is the childe of God, shall bee saved: but thou art proved to be the childe of God, therefore thou shalt be saved. Nor doth it rest in the sentence, but im∣mediatly doth it selfe begin the execution: for laying hold upon the guilty person, it presently buffets him, and terrifies him, and pricks him at the very heart, and gnawes him many times with unspeakable torments and tortures. And so contrariwise, in the sentence of absolution, it proceeds with comfort, settleth and quieteth the heart of the absolved, and many times makes it able with joy to stand undaunted against all the powers of hell, and the world: of which more afterwards, when I come to intreat of the sorts of conscience.

Observe by the way the difference between the court of conscience with∣in us, and mens courts of Justice without us. For in mens courts they pro∣ceed secundum allegatae & probata, according to allegation and proofes: but God hath appointed another judgement in the heart of man: there God judgeth not according to allegation and proofes, but according to consci∣ence, and hath associated to every man a notary of his owne, and a witnesse of his owne, which he produceth out of his very bosome: so as man shall bee made to confesse what he hath done, though all the world excuse him, and shall have comfortable testimony in himselfe, though all the world beside ac∣cuse him.

The glory of the power of conscience appeares by the third point, and that is the prerogatives and properties of conscience in a man for,

* 1.81. It keeps court in the heart of a man, without limitation of time it will call a man to answere and heare judgement at any time; it is not limi∣ted to any terms, nor can the sentence be delaied: it hath power to examine,

testifie, and give sentence at any time of the yeere at pleasure, nor will it ad∣mit any appeal to any creature.

2. It is subject properly only to God: no earthly Prince can command the conscience of a man, as will more appeare afterwards.

3. It keeps continuall residence in the heart of man: it is alwaies with him, at home and abroad: it observeth and watcheth him in all places, in the Church, at his table, in his bed, day and night: it never leaves him.

4. God hath subjected man to the obedience of conscience, if it com∣mand erroneously, if it be in things indifferent; as in the case of meats and daies: in the Apostles time, if the conscience doubted or forbade the use of them, which yet in themselves might be used, the man was bound to follow his conscience, though the conscience erred, and so sinned in doubting or for∣bidding, Rom. 14.14.23.

5. Yea, so much honour doth God give unto the conscience, that he suffers his owne most holy Spirit to bring in evidence in the court of consci∣ence: for so we read, that the Spirit of Adoption doth beare witnesse before our spirits, that is, before the conscience, that wee are the sonnes of God, Rom. 8.15.

6. It is a great prerogative, that God hath granted immortality unto conscience: Conscience never dies, no not when we die. Every mans con∣science shall bee found no lier at the day of Judgement, & in so great request with Christ, as that dreadfull Judgement shall be guided according to the e∣vidence and verdict of conscience, Rom. 2.15, 16.

For the fourth point. Conscience is not all of a sort in all men: some have good consciences,* 1.9 and some have ill consciences: and both these kindes of consciences must be considered of.

Conscience considered as good, comes to be so either by creation, or by renovation. By creation, Adam had his conscience good: but by the first sinne, conscience became evill in him and all his posterity; so as all men na∣turally have evill consciences: and no men have their consciences good, but as they are renewed.

The difference between a good conscience by creation and renovation, is this; that by creation, conscience was perfectly good from the first moment it was infused, till the fall, and did discover it self by excusing and comforting alwaies: for Adams conscience till his fall, could accuse him of nothing. But by renovation, conscience is good for the time of this life, but imperfectly, and increaseth in good men by degrees: and so, because man is renewed but in part, it is a part of the goodnesse of the conscience to accuse for sinne, especi∣ally if it be presumptuous after calling, as well as to excuse from faults, while the man keeps his uprightnesse. That a good conscience should only excuse, is true (in this world) onely of conscience, as it was good by creation.

Now concerning the goodnesse or badnesse of conscience, these seven things are to be considered of.

• First, that all mens consciences by nature are evill.
• Secondly, the difference of evill in mens consciences.
• Thirdly, the signes of an evill conscience.
• Fourthly, the hurt of an evill conscience.
• Fiftly, the meanes how evill consciences may be made good.
• Sixtly, the signes of a good conscience.
• Seventhly, the great happinesse of the man that hath a good conscience.

For the first, that all mens consciences are by nature evill, is mani∣fest, because all have sinned in Adam, and lost their originall righ∣teousnesse in all the faculties of the soule: and so every man in his naturall condition, is in every point uncleane, and to the impure all things are

impure, even their consciences are polluted, saith the Apostle, Tit. 1.15.

* 1.10 For the second: evill is not in the same degree in all mens consciences, but after a different manner in divers men: for,

First, in most men wee see that conscience is so feeble, and works so little, that it seemes to be but a small sparke, or like a bubble, which riseth now and then, and presently vanisheth.

Now the reason why conscience stirs so little in the most men, is not to be taken from the nature of conscience, (for that can worke all workes mentio∣ned before) but from divers things in man. For first, Adams sinne, as it de∣prived all mens consciences of originall righteousnesse, which was the life of the conscience; so it brought such a depravation and evill disease upon the conscience, that it was never healed, nor cured in the naturall man to this day: but the weaknesse arising from the infection, holds him downe still. Second∣ly, the generall ignorance and darknesse which is in the world, is one great cause why conscience lieth so miserably weake, and neglected. For it cannot worke for want of light. For in the mind it findes only a few naturall princi∣ples, or some generall truths of religion, which are altogether insufficient to direct in the particular occasions of mens lives. Thirdly, besides, the law of nature is corrupted in man; and so those principles are very muddy and un∣certaine, and the generals of Religion are poysoned with secret objections gathered from the controversies of so many false religions. Fourthly, further it is manifest, that the cares and pleasures of life oppresse conscience in many, and in them conscience stirs not, not because it cannot stir, but because there is no leasure to heare what it saith; men are so violently carried to the plea∣sures and busines of this world. As a man that runs in a race, many times runs with such violence, that he cannot heare what is said unto him by some that he passeth by, though it were counsell that might direct him in the right way of the race: so is it with men that haste to be rich: conscience often cals to them, to take heed of going out of the way, by deceit, or lying, or oppression, or the like; but they pursue riches so violently, that they cannot heare the voice of conscience. And so is it with the voluptuous person, and with the most men that live in any habituall gainfull sinne. Fiftly, yea this weaknes comes upon the conscience of some by custome of sinnes, that are not sinnes of gaine, or pleasure, as the sinnes of negligence, sloathfulnesse, passion, or the like, in which men are wilfully confirmed, and will not regard the checks of their owne conscience. Finally, one great reason why the most of us feele so little of conscience, is, the evill hearing of the Word of God: for the Word of God powerfully preached, would awake the conscience, but that most men set themselves to neglect it, by a willing & wilfull entertainment of distracti∣ons, and in voluntary forgetting of what they have heard; and so hood∣winking themselves, it is no wonder they cannot see.

Secondly, some mens conscience is starke dead, it stirs not at all. The conscience is compared to a part of the body, that is not only without sense and rotten, but is feared with an hot iron: and this is the case only of some notorious either Hereticks, or malefactors, that have lived a long time wil∣fully in some monstrous wickednesse, either knowne, or secret, 1 Tim. 4.2. This seared conscience is either joyned with a greedinesse to commit spe∣ciall wickednesse, or with a reprobate minde, that is so horrible stupid, that it judgeth evill to be good, or, at the best, not dangerously hurtfull, Ephes. 4.18. Rom. 1.28.

Thirdly, in some men the evill of conscience lyeth in this, that it is over busie, and sinnes too much: and so in two sorts of men; first, the superstitious; or secondly, the desperate. The superstitious person is many times disquieted by his conscience in doing well, or when he doth that which is not unlawfull,

as the Popish Priest is troubled for comming to our Churches; or the Chri∣stian that is carried with preposterous zeale, is troubled for obeying the Ma∣gistrate in using his liberty in things indifferent: in the desperate, the evill of Conscience is the horrible tormenting of them beyond the bounds of the offence of Conscience, and that in two things. First, in that it presents the wrath of God to them, without the hope of mercy in Christ, as did the Con∣science of Cain. Secondly, in that it drives them to doe that against them∣selves, which is desperately wicked, as to make away themselves, as the de∣sperate Conscience of Iudas and Achitophel did.

Fourthly, in some men there was a temporary goodnesse in the Con∣science, of which they made shipwracke, and so utterly lost the good∣nesse they had for a time. And thus many hypocrites doe, that for a time get the forme of Religion even into their Consciences, but afterward falling into the immoderate love of the world, or the lust of some particular sinne, fall cleane away from Religion, and so lose the goodnesse which they had, 1 Tim. 1.19.

Thus of the differences of evill in the Consciences of divers men: the signes of an evill Conscience follow. But before I give the signes, wee must take notice of a distinction, and that is, that the Conscience may have e∣vill in it, and not be an evill Conscience. Conscience in this life in men re∣generate is renewed and restored but in part, and so may erre sometimes, and in some cases,* 1.11 and yet be no evill Conscience. As for instance in certaine weake Christians in the Primitive Church (who yet were godly men) the Apostle shewes, Rom. 14. that some Christians for Conscience sake did refuse certaine meates and dayes: the Conscience erred in judging those meates and dayes to bee unlawfull to be observed and used; and yet hee calls them that were so led by an erring Conscience, hee calls them, I say▪ brethren. But when we speake of an evill Conscience, we meane Consci∣ence unregenerate. As a man may have sinne in him, and yet be a good man: so may Conscience have blindnesse in it, and yet bee a good Con∣science.

The signes of an unregenerate Conscience may be gathered from the dif∣ferences of evill Consciences.

The signes then of an unregenerate still Conscience are these:

First,* 1.12 when it is quiet in the committing, and after the committing of knowne sinne, whether open or secret. For open sins; as for drunkennesse, swearing, lying, profanation of the Sabbath, and the like: the Conscience cannot be good, when these or the like open wickednesses are committed: and so when it is quiet, notwithstanding secret whoredome, or filthinesse of any kinde, or continuall wickednesse in the thoughts or desires, that Conscience that can abide a soule heart is a wicked Conscience.

Secondly, when it excuseth for doing notorious evils: and so they have evill Consciences that could trouble and persecute, even to the death, godly men, and yet thinke they did God good service, Iohn 16.2.

The signes of an unregenerate stirring Conscience are these:

First,* 1.13 when the Conscience serves onely to tell ill newes, when it serves to tell a man onely of his losse by Adam, or the Law, but never comforteth him by bringing••in any evidence of Gods favour in Christ. That Conscience that terrifies without Christ▪ that is, without mixing any of the comforts of the Gospell in Christ, is an evill Conscience: the speciall property of a good Con∣science is to excuse and comfort; and therefore that Conscience that doth onely accuse is an evill Conscience.

Secondly, when the Conscience flees from the presence of God, as did Adams Conscience after the Fall: and this the Conscience discovers, when

it dares not stand before the discovery of the Law of God, not dares abide a powerfull Minister, that speakes to the Conscience of the hearers, and ran∣sacks them.

Thirdly, when the Conscience languisheth about questions that tend not to edification, and raiseth the strength of zeale, and all the power of it, about things that are lesse necessary either unto faith or practice. And this was the case of the Pharisees Conscience, that spent all their zeale about lesse matters, and neglected the waightier things of the Law. And this is the case of all such Christians that are zealous with a fiery zeale about circum∣stances, or the estates and businesses of others, and neglect the maine things of substance, that concerne their owne sanctification, assurance, or salvation.

Fourthly, when the Conscience is for men, and not for God; when the mo∣tive that raiseth and incourageth it, is the praise of men, and not the praise of God. This also was the case of the Consciences of the Pharisees: for the Conscience in them was busie, and did require good duties, but the respect was still the praise of men; whereas a good Conscience is for God above all.

Fiftly, when it will accuse onely for grosse evils, and those knowne to o∣thers, and not for lesse and secret sins to be repented of.

Sixtly, when it will accuse onely in the time of adversity; as in the case of Iosephs brethren.

Thus of the signes of an evill Conscience.

* 1.14The misery that the men have that have an evill Conscience followes: and they are miserable, whether they have a waking or a sleeping Conscience. The misery that comes from a waking Conscience is evill, and may be two wayes discerned: first, by the tearmes by which it is called and resembled in Scripture: secondly, by the effects which it worketh really upon a man. For the first. An evill Conscience that is awake, is in Scripture compared to a sting or pricke wounding the heart of a man. It is likened also to a dog or a bloud-hound that lieth at the doore; and, having fresh sent, howleth and barketh after the malefactor, Gen. 4. It is likened, as some thinke, by David, Psal. 51.4. to an evill contentious wife, that is ever before a man chiding and brauling: and as a moth secretly eats the garment, so doth an evill Con∣science eat up the heart of a man, when others little see it, Prov 25. It is like a dart, strangely shot into a mans body, Psalme 38. and it is compa∣red to the boyling of the tumultuous sea, Esay 57. and it is called a worme that dieth not, but lieth gnawing and eating upon the heart of a man, Esay 66. Marke 9. So that a man that hath an evill Conscience, is like a man that is stung by a serpent, or followed by a bloud-hound, or vexed by a continuall∣contrarious wife, or that is hourely shot through with darts, or that hath a living worme ever gnawing at his heart. But that this may be more distinct∣ly understood, wee must take notice of foure effects of an evill Conscience usually.

* 1.15The first is shame. He that hath an evill Conscience is betrayed by his own blushing many times, when his offence is secret: yea, a man feeles an inward shame in his owne heart, disgracing and abusing him, though he make no outward shew of it. For though sometimes an innocent person, upon the fulnesse of an aspersion, may conceive shame, as David did. Psal. 44.15. yet it is usually the effect of an ill Conscience.

The second is paine and anguish of heart, arising from the gnawing and stings of Conscience mentioned before; which so continually burdens the heart, that it takes away all contentment in any thing, and keepes the heart in an habituall disconsolation: and though the disease of melancholy may breed a sadnesse like unto it, yet is there manifest difference betwixt this

affliction of spirit, and melancholy; for the melancholick person usually can assigne no certaine reason of that sadnesse: whereas Conscience, when it stings, a ••••gnes the cause of it to be such and such things, which bring no•• on∣ly the shame of men, but the wrath of God. Besides, melancholick sadnesse may be eased by physicke: but this sorrow is not cured by any meanes, but such as are spirituall.

The third is a strange kind of feare, breaking the heart of a man, and so subduing his courage, that he is not able to sustaine himselfe against the im∣pressions of vaine causes of feare. A trembling heart is the effect of an ill conscience, Deut. 28.65. Thus wicked men are said in Scripture to feare when no man pursueth them, Pro. 28.1. and to be so faint-hearted, as the sound of a shaken leafe shall make them fly, as it were from a sword, Levit. 26.36. and as it is in Iob, The sound of feare is alwayes in his eares: yea the terrours of conscience sometime so enrage upon the offender, that no torments are like unto their terrours; which sometimes are so great, that they are hardly a∣ble to sustaine themselves, but discover their horrible restlesnesse, by the grie∣vous distempers of the body, or failing of their senses; being for the time, as Iob saith, brought under the king of terrours, Iob 18.14. What a wofull case Belshazzar was in, you may reade Dan. 5.9. These terrours are the fansies the Gentiles so much dreamed of.

The fourth is desperation. An evill Conscience in sinne many times brings them to hellish despaire of all mercy and pardon: thus Cain rageth and blas∣phemeth like a frantick man. And these effects of an evill Conscience are so mu••h the more great,

1. Because the Conscience can lash a man without noise:* 1.16 it can secretly inflict torments, when no eyes shall pity him.

2. Because there is no escape from Conscience: a man can neither drive it away, nor run from it: it cleaves to the offender inseparably. From a tyrant or ill master some men run away: but from an ill Conscience there is no flying.

3. Because Conscience it selfe is a thousand witnesses to prove the fault, though never so secret: and the offender is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 condemned of him∣selfe, and goes up and downe with a heavie sentence upon him in his bosome, though all the world should account him innocent.

4. Because an evill Conscience is such a damnable disease; and the griefe raised by Conscience is such and so lasting, that the grieved dies before the griefe can be removed: yea, so violent is the confusion which despaire brin∣geth into the thoughts, that, out of the grievous mistaking and impatience, many times the offender makes away himselfe, as Saul, Achitophel, and Iu∣das did, and many in our times doe.

5. Because death it selfe doth not abate the torments of an evill Consci∣ence: but the living worme gnawes them even in hell for ever, and with so much strength and power there, that one said wittily, Hell were not hell if it were not for the gnawing of this never-dying and never-ceasing worme.

6. Because unto the making up of the compleat misery of the impenitent sinner, the sentence of Conscience, and the testimony of it shall be heard and admitted at the last day before the Tribunall of Christ. For though an evill conscience shall never disgrace for some effects, as for that of working de∣spaire of mercy: yet for the maine body of the proceedings of Conscience, it shall be not only allowed, but justified by the voice of Christ, to the eter∣nall shame and confusion of the offender.

And though it be true, that the worst of the effects before mentioned arise from a stirring Conscience, yet is not the man safe that hath a still Conscience, if it bee evill. For first, hee is in continuall danger of the

awaking of that conscience of his, that now is asleep. What ease can that mans heart be at, if he had all pleasures round about him, if he were tied to a Beare, or Lion, or mad Dog, though he were then asleep? for hee may awake every moment, and then where is hee? The stilnesse of an ill conscience is but like the sleep of a frantick man. Secondly, there can be no true peace un∣to the man that lieth in sinne without repentance: Isa. 57. There is no peace to the wicked, saith my God. Though hee bee friends with himselfe for a time, yet God is not friends with him, nor is sinne and Satan at peace with him, though there be an uncertaine truce for a time. Thirdly, the dan∣ger of a still conscience is the greater: for the terrours of a troubled consci∣ence may prepare a man for Christ, and compell a man to seeke helpe from Christ; but in the case of a still conscience, there are these two usuall mise∣ries: the one, that men take a still conscience to be a good conscience: and the other is, that a man runnes onely blindefolded so long, till death and hell may seaze upon him. Thus of the effects of an evill conscience: the meanes how conscience may be made good follow.

That an evill conscience may be made good, two things must bee looked into: first, that wee get a right medicine to heale it: secondly, that we take a right course in application of the medicine.* 1.17 First, the medicine for the curing of an ill conscience, is onely the bloud of Christ: the disease of conscience is of so high a nature, as all the medicines in the world are in∣sufficient, nothing but sprinkling it with bloud will serve the turne, and it must be no other bloud than the bloud of the immaculate Lambe of God, as the Apostle shews, Heb. 9.14. The reason of this is, because conscience will never be quiet, till it see a way how Gods anger may be pacified, and sinne abolished, which cannot be done any way but by the bloud of Christ, which was powred out as a sacrifice for sinne.

Now unto the right application of this medicine, foure things are requisite. First, the light of knowledge. Secondly, the washing of rege∣neration. Thirdly, the assurance of faith. Fourthly, the warmth of love. First, knowledge; a man must have both Legall and Evangelicall: for they must know by the law, what sinnes lie upon the conscience, and trouble it; and they must know by the Gospel, what a propitiation is made by Christ for sinnes. And for the second, an evill conscience will never bee gotten off, unlesse our hearts be sprinkled and washed from the filth and power of the sinnes which did lie upon the conscience, Heb. 10.22. 1 Tim. 1.5. Now unto such removing of such sinnes from the heart, two things are requisite: First, that by particular confession wee doe, as it were, scratch off the filth of those sinnes that soule the heart, and trouble the conscience. Secondly, and then that wee wash our hearts, and daily rinse them with the teares of true repentance and humiliation before God for those sinnes. Thirdly, assurance of faith is necessary to the cure of an ill conscience, because faith is the hand that layes on the medicine. A man must apply the sufferings of Christ to himselfe, and beleeve that Christ did satisfie for those sinnes that lie upon the conscience, and must accordingly all to besprinkle the conscience with that bloud of Christ, and then of an evill conscience it will presently become good: but men must looke to one thing, and that is, that their faith be unfained. For con∣science will not be satisfied with the profession of faith: they must beleeve indeed, and with their hearts, and with sound application of the pro∣mises of the Gospel concerning the bloud of Christ, or else conscience will not be answered, Heb. 10.22. 1 Tim 1.5. Fourthly, the heat of love must be added: a man must so apply the bloud of Christ, as that his owne bloud be heated in him, affection with both towards God, and Christ, and Christians.

Christian love doth put, as it were, naturall heat into the conscience, and makes it (now receiving life by faith) to bestirre it selfe in all the workes, either of service to God, or duty to men, 1 Tim. 1.5. Heb. 9.24. know∣ledge bringing it light, mortification making it cleane, faith curing it, and putting life into it, by sprinkling it with the bloud of Christ, and love in∣fusing or rather inflaming it with the heat of life. All these things are re∣quisite, though I stand not upon the precise order of the working of every one of these.

Thus how conscience may bee made good. Now I might adde a direction or two, how conscience may doe her worke aright, that is, a good conscience, and not doe ill offices in the soule. Two things, I say,* 1.18 are of great use for the guiding of a good conscience. First, that in all her proceedings she must fol∣low the warrant of Gods word. Secondly, that she doe not mistake in judg∣ing of particular actions, she must bee sufficiently informed about our Chri∣stian liberty: for unlesse the conscience discerne that wee are freed from the malediction of the law, and from the rigorous perfection of obedience, and have restored unto us a free use of all things indifferent, and the like; shee may be over-busie and troublesome, disquieting the heart, and restraining the joyes should refresh and support a man.

Thus of the meanes how conscience may be made good: the signes of a good conscience follow.

First, by the opposition it makes against the remainders of sinne in the godly. It maintaines a constant combating against the law of the members,* 1.19 having at command the law of the minde. It doth not only resist grosse evils, but even the most secret corruptions in the heart of man. This Paul discer∣ned in himselfe, Rom. 7. of doing God service.

Secondly, by the manner of exacting of obedience: for a good con∣science,

First, doth incline a man to doe good duties, not by compulsion; but a man shall find that he doth them by force of an internall principle in himself.

Secondly, it cannot abide dead works: a good conscience abhors all cold, and carelesse, or luke-warm, or counterfeit serving of God:* 1.20 it puts life into all good dutes: it exacteth attendance upon God in doing them, Heb. 9.14.

Thirdly, it more respecteth God, than all the world, or the man himselfe; and therefore will compell a man to obey against profit, and pleasure, and liking of the world, 2 Cor. 1.12.

Fourthly, it requires an universall obedience: it would have all Gods com∣mandements respected: and therefore Paul saith, I desired in all things to live honestly, Heb. 13.18. The allowing of one sin, shewes the depravation of the conscience, if it bee a knowne sinne, and still tolerated. As one dead flie will spoyle a boxe of pretious oyntment, I say, one dead flie, though many living flies may light upon a boxe of oyntment, and do it no great hurt: so a godly man may have many infirmities, and yet his conscience be sound: but if there be one corruption that lives and dies there, that is, such a cor∣ruption as is knowne and allowed, and doth by custome continue there, it will destroy the soundnesse of the best conscience of the world, and doth usually argue a conscience that is not good.

Fiftly, a good conscience doth require obedience alwaies: thus Paul pleads, I have served God till this day. It doth not command for God by fits, but constantly, Acts 23.1.

A third signe is, that a good conscience is alwayes toward God, it still desires to bee before God, it seekes Gods presence, it reckons that day to be lost, and that it did not live (as it were) when it found not the Lord, or had no fellowship or conversation with God. A good conscience is

like a good Angell, it is alwayes looking into the face of God, Acts 23.1.

Thus of the signes,

* 1.21The benefits of a good conscience are many and great: for,

First, it is the best companion a man hath all the daies of his life: it is ever with him, and speakes good unto him, and comforts him. A man that hath no company needs not to be alone; for he may converse with much de∣light with his owne conscience; and it is the surest friend a man can have; for it will neither hurt him by flattery, nor forsake him for any carnall re∣spects; and being an internall agent, is out of the watch of all outward hinde∣rances, and is alwaies a messenger of good things to a man, and fits him and fills him with peace, that passeth all the understanding of all men that want a good conscience.

Secondly, it gives a man assurance of the best treasures; it makes a man certaine of his salvation: for a good conscience will not be quiet, till it know the love of God, and the promises of grace in Christ: and the assurance that conscience gives, is a better assurance than any man can have for his lands, or any estate on earth, because it is so highly honoured, that Gods owne Spirit doth not disdaine at any time to witnesse with it, and to it, Rom. 8.15, 16.

Thirdly, by reason of that new acquaintance and affinity it hath with the holy Ghost, it brings us into a familiar friendship with God, as being an im∣mediat Agent with the holy Ghost in all things that concerne us; for Gods Spirit treates with the conscience, and the conscience treates with the Soule.

Fourthly, it is a continuall bulwarke against the divell, and all his fiery darts, whether he tempt us to sinne, or to feare and doubting: for, so soone as the temptation is cast in; a good-conscience by her reasoning presently throwes it out, reserving principles both of precept and promise alwaies in a readinesse to that end: so as by contrarious reasoning within us, it both hinders us from yeelding to sin and supports us against all doubts and feares, Prov. 28.1.

Fiftly, against all afflictions, and disgraces, and reproches of the world, a good conscience still comforts a man, and makes him rejoyce by the force of the testimony thereof, 2 Cor. 1.14. So as it is most true, that a good con∣science is a continuall feast; he never fares ill that hath a good conscience, Psal. 7.8. Acts 24.16. Rom. 9.10.

Sixtly, and the greater is the comfort of a good conscience, because it will comfort us, and stand by us, and for us, when all other comforts faile. It will never leave us in sicknesse, or in death; and so is better than a thousand friends, or wives, or children: yea, it will goe with us to the Judgement feat of Christ, with this assurance, that as a good conscience speakes to us now, so will Christ speake to us at that day, Rom. 2.16.

Thus of the sorts or kindes of consciences.

The last point is about the bond of conscience, what it is that can binde a mans conscience: and the doubt ariseth from this, and other Texts: because here a servant is bound in conscience to submit himselfe to a froward master, both to his command, and to his punishments; and other Scriptures speake of his obedience to superiours for conscience sake. For answer hereunto, we must know,* 1.22 that God and his law have power simply and absolutely to binde conscience, that is, to urge it to require obedience of a man, or to accuse if he obey not, or to excuse if he obey. As for the authority of masters, or other superiours, it cannot reach to the conscience properly for they have no power to command or punish conscience; but that which ties conscience to submit unto them, is the commandement of God in his Word, in this and such like places. And therefore hence wee may learne the difference between the

power of mens lawes, and the power of Gods Word: which difference will further appeare distinctly in many things.

First, men may make many lawes, either ecclesiasticall or civill, which bind not at all, yea, which we are bound not to keep; as, if they command a thing contrary to the Word of God: and in that case it is better to obey God than men, and conscience is first bound to God, Acts 5. Dan. 3. Now, all Gods laws binde.

Secondly, if such as are next above us in authority, command us any things contrary to the lawes of the supreme Magistrate, to whom they and we are bound, we are not tied to obey.

Thirdly, mens lawes can only binde us to outward working or suffering; they cannot make lawes, or inflict punishment upon the hearts or mindes of men: whereas Gods lawes enjoyne obedience upon the inward man, as well as the outward; and eternall punishment as well as temporary.

Fourthly, the best lawes of men where they binde most, binde not by any immediate power of their owne, but by feare of Gods Word, that enjoynes us to obey their lawfull authority.

Fiftly, mens lawes ever binde with limitation, that is, with respect of the end of the law, and the person of the law-maker, and the offence of others: and hereupon Divines say, if mens laws be omitted, so as the end of the laws bee not hindred, that is, that the Common-wealth be not damnified, or other particular ends crossed, or offence be not given as much as in us lieth, or the law-giver be not despised or contemned, the conscience may not accuse a man of sinne.

Sixtly, some lawes of men are meerly penall; note that I say, meerly pe∣nall, that is, they are made about matters of lesse importance, and not uttered precisely in commanding tearmes; or so uttered, that the Common-wealth is accounted by the law-giver to be sufficiently provided for, if the penalty be inflicted. Now, he that is ready to pay the fine, or the penalty, and doth not transgresse, but in some case of necessary respect, he is not to be charged with sinne before God.

And thus of conscience, and of the laying downe of the first reason.

The avouching of it followes in verse, 20.

Notes

• * 1.1

  Reasons why men ought to be instructed about consci∣ence.
• * 1.2

  What consci∣ence is.
• * 1.3

  Rom. 2.15. and 9.1.
• * 1.4

  The proper worke of Con∣science.
• * 1.5

  These princi∣ples in the minde, sh••w a keeper they call Synteresis.
• * 1.6

  How consci∣••••ce is imploy∣ed in us.
• * 1.7

  Chir••graphia De••.
• * 1.8

  Pr••r••gatives or p••••pert••••s of conscience.
• * 1.9

  Kindes of con∣science.
• * 1.10

  Difference of evill in mens consciences.
• * 1.11

  Note.
• * 1.12

  The signes of an evill Consci∣ence 〈…〉〈…〉.
• * 1.13

  Signes of an ill stirring Consci∣ence.
• * 1.14

  Hurt of an e∣vill conscience.
• * 1.15

  Foure ill effects of an ill consci∣ence.
• * 1.16

  Aggravations of the misery of an ill Con∣science.
• * 1.17

  What must bee done to make an ill consci∣ence good.
• * 1.18

  Two things for the guiding of conscience.
• * 1.19

  Signes of a good conscience.
• * 1.20

  Acts 23.1.
• * 1.21

  Benefits of a good conscience.
• * 1.22

  How far con∣science may be bound.