A commentary: or, sermons vpon the second chapter of the first epistle of Saint Peter vvherein method, sense, doctrine, and vse, is, with great variety of matter, profitably handled; and sundry heads of diuinity largely discussed. By Nicholas Byfield, late preacher of God's Word at Isle-worth in Middlesex.

Verses 19. and 20.

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

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

THe Apostle applies the reasons to that part of the exposition which might be most doubted, and ••o giues three reasons why seruants should be subiect euen to euill Masters. The first is taken from the acceptation of such subiection 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 auouched, and made good, verse 20.

In the ninteenth verse then, it is the drift of the Apostle to shew, that though Masters should bee so froward, as to beate their seruants cause∣lesly, yet they should bee subiect, and indure it for conscience sake vnto God, because this is a Chri∣stian mans case, and a great praise, when out of conscience to God hee doth his duty, and suffers wrongfully. The reason is so intended, for the par∣ticular case of seruants so abused, as it holdes in all cases of iniury for conscience sake.

In this verse then, the Apostle intreates of suf∣fering: and wee may note foure things about suffe∣ring. First, what is to bee suffered, griefe. Second∣ly,

how it is to be suffered, viz. wrongfully and with enduring. Thirdly, the cause of suffering it: consci∣ence toward God. Fourthly, the effect, which is praise & acceptation.

Doct. 1. In this world all sorts of men are liable to suffer griefe: For though the Apostle in the scope intends to speak of seruants suffering griefe, yet the Argument with the vses concerne all sorts of men: In this world then wee must looke for griefe: and how can it bee otherwise, since first there are such mines in our own nature made by sinne, and so many abominations round about vs to God's dishonour? Secondly, the creatures which we are to vse in this world, are empty, and vaine: and so occasion much vexation in the vsers, 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; euery day hath his griefe and his crosse, which must bee ta∣ken vp, Mat. 6. vlt. Luke 9.14. Fourthly, how can wee be long without griefe, that liue in a world so full of sin, and diuels, and diuelish men? Fiftly, our own bodies often grieue vs, being liable to so many paines and diseases. What should I say? Our own houses are full of causes of griefe, if the disor∣ders of masters, husbands, wiues, seruants, children, be considered of; and therefore wee should bee weary of the world, and long for heauen: wee shall neuer bee long together without griefe, till wee come thither.

Doct. 2, Wee must not onely endure griefe, but many times suffer it wrongfully: Besides all the

griefe befals men otherwise, the world is full of wrong, and iniury, and the waies of doing wrong are so many, as cannot easily be reckond. Who can recount what wrongs are done daily by deceit, violence, oppression, lying, false witnes, slande∣rings, and other base indignities? Which should teach vs not to think it strange, if wrongs befall vs: and withal it imports, that woe shall be to all them that doe wrong. That God that discouers them that doe wrong, will repay them according to all the wrong they haue done.

Doct. 3. It may be heere noted too, That vsually they suffer most wrong that are most careful to do their duties: which ariseth partly from that feare∣full A••axie in mens natures, that are falne into such distemperature of disposition, and partly, from that naturall malice vngodly men beare to them that are good: & partly, such as are indeed godly, will not vse such meanes of reuenge, as others will doe▪ and partly, because the Lawes of men doe not reach to a sufficient way of correcting, and refor∣ming such indignities: and especially it proceeds from the pride, and vnthankfulnes, and discon∣tentments, which raigne in the harts of froward & corrupt minded persons. And from hence we may gather the necessity of God's generall Iudgement, because in this world it is ill many times with good men, and there is no remedy, seeing their wrongs are not righted heere. It must needs bee that there will bee a time appointed of GOD, for the redresse and reuenge of all wrongs. Second∣ly, 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 goodnes of mens cases, or the badnes 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, euen the wrongs that Masters doe to their seruants: and so other Scrip∣tures shew, that if the poorest bee oppressed, or defrauded, GOD will require it at the hands of them that oppress or defraud them, be they neuer so mighty or rich in the world. And so, if the wea∣kest Christian bee wronged by scandall, or other∣wise, it were better for those that giue the scandal, or doo the wrong, that a milstone were hanged a∣bout 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 widowes and orphanes, that haue little means to help or protect themselues; and there is reason for it: for, the meanest Christians are God's seruants, and belong to him, and therefore hee must protect them. And besides, God's Law is so powerful, that it condem∣neth wrongs of all sorts to all men. And further, there is a cry in oppression or wrong, that goeth vp to heauen; which will not cease, till God heare it: which as it may be a comfort to such as are wron∣ged, that they haue so great a Patrone as God is; so it should warn all Superiours, to look to their be∣hauiour: for, though man doo not punish them; yet God will.

Doct. 5. That barely to suffer grief, is not a praise,

but to suffer it in a right manner: and for the man∣ner, this likewise tels vs of two things. First, that wee suffer not as euill doers, iustly; and secondly, that we endure it, that is, continue with patience to abide it, especially when outward and lawfull redresse may not be had in the world. And there∣fore Papists are no Martyrs though they lose their liues, when it is for treason. Nor are wiues to bee regarded, if they complain of their husbands, that they are bitter to them, loue them not so entirely, when they suffer this for their pride, or wilfull hardinesse, or lasciuiousnesse, or frowardnesse, or contention, or wastefulnesse, or the like. Nor are those seruants to be moned, that suffer blowes iust∣ly for their disobedience, or wilfull negligence, or vnfaithfulnesse.

Doct. 6. That whereas wrongs cannot be redres∣sed by a lawfull meanes on earth, they must be en∣dured without vsing vnlawfull meanes, and leaue the iniuries to the iudgement of GOD. Which condemnes seruants, that being hardly vsed, runne away from their masters, as Hagar did from Sarah; or else, with wicked murmuring and reuiling, back∣bite their masters: and so it condemns the wicked practice of our Gentry, in righting their wrongs by their owne priuate reuenges; which case is abominable. First, because their wrongs may be righted by the Magistrate. Secondly, because the desired reuenge is far aboue the iniuries: for, they seek satisfaction in bloud, for a supposed wrong in reputation. Thirdly, because it is a course direct∣ly against the Lawes of God, and of Kings, and

hath been condemned in all well-gouern'd States. Fourthly, because it is neuer sought but by fools: for, it is a wise-mans honour and reputation, To passe-by an offense; but euery foole will bee med∣ling or quarrelling, saith Salomon. Fiftly, because oftentimes it prooues damnable to one of the par∣ties; who, beeing slain in the act of malice, must needs bee damned for euer; besides the curse of God brought vpon 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 no 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 warn Su∣periours to take heed, that they doo no wrong: for, the persons wronged, if they want conscience, may so remember the wrong, as somtimes to finde a desperate way of reuenge, to the mischief of the wrong-doer, though the party wronged doo euill in so dooing, as followeth in the next doctrine.

Doct. 8. Inferiours, beeing wronged euen in blowes by the Superiour, ought not to resist, but endure it: seruants may not resist the correction of their masters, nor strike again; that is horrible, and egregiously sinnefull. Which shewes the grieuous pride and naughtiness of diuers seruants, that boast or threaten, that they will take no blowes: their resolution shewes, they are void of knowledge in the feare or conscience of God's will. And so it is alike sinnefull in children, wiues, or subiects, to re∣sist, or return blowes for blowes, or euill for euill:

neither doth this embolden masters or other supe∣riours to do wrong, because (as was heard before) they shall receiue of GOD according to all the wrongs they haue done.

Doct. 9. To suffer grief and wrong, is profitable: for, besides that it is all fruit to them when it makes them more humble, and takes away their sinne, it makes them iudge themselues before God for the sinnes they are guilty of, and weans them from the world, and breeds a greater desire of heauen, and the like fruits. Besides all these, this Text tels vs of one commodity more, that is praise or thanks: it is an honourable thing, To suffer wrongfully: it winnes them a great deale, not onely of compassi∣on, but also of reputation among men. As it makes the euill more hatefull: so doth it procure loue to him that suffers wrongfully. It is a vertue worthy thanks, yea, the coherence with the next verse, see∣meth to import, that GOD will giue him thanks that suffers wrong, if hee endure it patiently: not that God is bound to doo 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 crown this patience with that high degree of liking it. It is thank-worthy, not because it deserues thanks, but because it declares the party to be such and so worthy in God's graci∣ous acceptation, that hee will of his owne grace yeeld him that encouragement.

Thus of the doctrines that may bee particularly gathered out of the words of this verse.

Before I leaue the verse, there are diuers things

to be considered of about Conscience. For, where this verse mentions conscience towards God, it gi∣ueth vs occasion to think what that conscience should be, and to inform ourselues in diuers things about it.

There are many reasons may bee assigned, why men should be carefully instructed about Consci∣ence: it is a necessary doctrine: for first, we see by experience, that of most things that concerne vs, men knowe least about Conscience; many men knowing little more of it, than the bare vse of the word Conscience. Secondly, men through this ignorance doo many notorious iniuries and abuses to their conscience, by resisting the motions of conscience, not knowing what to make of them, and by smothering the scruples of conscience, and by deading the conscience, or else by vexing them, and many other waies. Thirdly, God hath giuen men a great charge about the keeping of their con∣sciences, which he placed in their soules as a great treasure; and God would haue it respected and looked to with as much care as any thing hee hath giuen vs, 1. Tim. 1.19. Fourthly, God doth require, that men should get grace and goodnes into their consciences, as well as into their hearts, or words, or liues; which they can neuer doo, if they be not taught. Fiftly, God's Word, in all the directions and precepts of it, doth binde & oblige mens con∣sciences to see to the obedience of them: now, what can conscience doo, if men knowe not what belongs to their consciences, and the natures and works of conscience? But, aboue all things, it

should awaken men to study the knowledge of conscience, yea, of their owne consciences, if they consider, that the conscience of euery man is one of the principall books shall bee opened at the last Day, for euidence, before the Tribunall Seat of Christ: and therefore men were best to look about them in this world, to see to it, what is written in this book; for, it is indeleble, and will stand vpon record, either for them or against them, at that Day.

Now concerning conscience, diuers things are to bee considered:

First, what conscence is.

Secondly, what the work of conscience is.

Thirdly, what the prerogatiues of conscience are.

Fourthly, the kindes or sorts of consciences.

Last of all, what it is, that bindes the consci∣ence: which is to bee inquired into, because men are inioyned to suffer wrongs patiently for con∣science sake, euen seruants from their Masters.

For the first. To know, what conscience is, we must looke both to the Etymology of the word, and to the definition of the thing. The word con∣science imports a knowledge with another, Consci∣entia, quasicum alia scientia: Conscience, that is, sci∣ence conioyned: and the reason is, because consci∣ence is a thing in vs, that knowes what wee haue done, and therein ioynes with some other thing, that knows it too; Some of our actions conscience sees within, and the Angels and men see them without: but for our secret thoughts, conscience is

onely ioyned with God, or with our owne mindes as they are ioyned with God. Cōscience is a thing within vs, which God hath plac't there, of purpose to be his witnes or spy to discouer all wee think, or do: & as it is ioyned with the mind of man; it is the knowledge of what we know, or the thinking of what we think. To think of other things, is the vn∣derstanding or mind; but to think what wee think, is the conscience of a man. Or else conscience may bee called so, because it is a concluding science; Conscientia, quasi concludens scientia: and the reason of the tearme in that sense may bee thus, because, looke, what discourse conscience hath with God or the minde of man, it vttreth it by way of a Syl∣logisme, which they call a practicall Syllogisme; As for instance, If the conscience speak within to a murtherer, it speaketh by Syllogisme thus: E∣uery murtherer is in a fearfull case; but thou art a murtherer, therefore thou art in a fearefull case. Now, that that reason, which concludes thus in him, is his conscience, is most apparant: For, the mind giues onely the first part of the Syllogisme, which is, that a murtherer is in a fearefull case: or that the mind 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 murther: now the concluding of both and applying them to the mur∣therer, is the proper work of conscience, and con∣science is that within vs, that so concludes vpon our actions.

Now for the definition of conscience, omitting

the diuersity of frames giuen by diuers men, I ex∣presse that, which I take to bee the cleerer, and ful∣lest to shew vs what it is. Conscience is a diuine facultie in the soule of all reasonable creatures, ap∣plying the principles or propositions of their mind, 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 habit of the minde, iudging or deter∣mining. 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 therfore 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 confine it to any part of the soule, as they doe, that make it a part of the vnderstan∣ding; for the vnderstanding hath no parts proper∣ly: and to make it a part Analogically, is not to bee borne in a definition, as Logicians know.

I say moreouer, it is in all reasonable crea∣tures; to note, that beasts, that haue onely a sensi∣tiue soule, haue no conscience. And whereas God also is no creature; therefore hee hath not consci∣ence. For God beeing holines it selfe, needes no faculties to gouern himselfe by, nor any consci∣ence to witnes, or prompt him. And I say it is in all, that none might imagine, that some men haue a conscience, and some haue none: For euery man hath a conscience either good, or bad.

Secondly, the proper work of conscience is imported in the other words of the definition, viz. applying the principles of the mind. For the vn∣derstanding

whereof, wee must know, that there are certaine notions, or frames of truth planted in the mindes of all men, being infused by God as a naturall Law in their minds, shewing what is good or euill, and those principles are increased in the mindes of such as haue the benefit of the Scrip∣ture more or lesse, 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 busines 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 diuine faculty: I wanted a fit term to express my meaning for that I would vt∣ter: I say, that it is a wonderful special faculty in vs: It is a most celestiall gift: conscience is so of God, & in man, that it is a kind of middle thing between God and man: lesse then God, and yet aboue man.

So then, Conscience concludes about a mans owne actions: For if Conscience trouble it selfe about other mens actions, it is either the weaknes, or the error of cōscience, & I adde particular acti∣ons: because Conscience neuer imployes it selfe properly about generals: and lastly, I adde for the successe, or end; It is either with a man, or against him, to note, that Conscience is such an Arbiter betweene God and vs, that sometimes it speakes for God against vs, and sometimes for vs to God.

But that wee may bee more distinctly informed about Conscience; I therefore come to the second point, which is, to consider, what Conscience can

doe, or how it is imployed in vs: and Conscience is imployed both for GOD and for man, which work I will consider first apart, and then ioyntly.

For God then, Conscience works diuersely, and hath many offices vnder God and for God: for it is Gods speciall spy set in the hart of man to watch him, and his Intelligencer, & Notary to set down, what man hath done: It is God's hand-wri∣ting, the Law of God written in our hearts, or ra∣ther worketh by the help of that body of the Law written by the finger of God vpon the Tables of mens hearts: It is a co-witnes with God, Rom 9.1. It is also Gods Lieutenant, and a great Comman∣der placed within vs, that seuerely requires ho∣mage and seruice to be done to God, and especially diuerts man from ill, directing him in the carefull manner of seruing of God: For God will not ac∣cept any seruice that Conscience doth not or∣der, 2. Tim. 1.3. It is a taster 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 griefe, and suffer wrong for God and his glory, as this Text imports. For man, Conscience is many waies imployed: as first, it is imployed in viewing and surueying the things of man, especially the hidden things of man: and heer the power of Conscience is wonderfull. For o∣ther creatures may see the things without them, but haue no power to see the things within them: onely man, hee hath a knowledge reflexed. The eye of a man too can see other things, but without

a glasse it cannot see it self. But now Conscience can discern it self, and the whole actions of man; and so it differs from Science, or the knowledge of the minde: for, to knowe other things, is science; but, to knowe our selues, is Conscience. The soule then, by Conscience knowes it self: it views the thoughts, memory, affections of the soule, and can tell what we think, desire, loue, feare, hate, &c. Se∣condly, in matters of Religion, Conscience is spe∣cially imployed; for instance, both in the Word and the Sacraments. For the Word: the mystery of faith, euen all the grounds of Religion, they are laid vp, and are in the keeping of Conscience, 1. Tim. 3.9. And in Baptisme, whereas God makes a couenant with vs, and likewise requires a restipula∣tion or promise on our part, Conscience is heerin imployed; and without Conscience, God will do nothing in the businesse. It was the forme in the Primitiue Times, that the party which was to bee baptized, was to bee examined before God, whe∣ther hee did beleeue: the question was, Credis? Doost thou beleeue? And he was to answer, Credo, I doo beleeue.

Now, this answer God would not take, vnlesse the conscience would say, that hee did beleeue as he said: this is the answer. A good conscience is mentioned, 1. Pet. 3.21. Again, a good conscience serues in all the offices of our life or affairs, euen in all things to be a witnes; if we do that which con∣science thinks well, to comfort vs; and, if we doo that which conscience thinks ill, to discourage vs, Rom. 2.15. and 9.1. Yea, conscience is the guide

of our liues. We are heer pilgrims and strangers, farre from our home, and in iourney continually: now, GOD hath set consciences in vs to bee our guides, that in all things we are to doo, we may be directed and encouraged by conscience, taking the direction and warrant of conscience as a speciall ground of our actions; so as to do contrary to what conscience bids vs, is a sinne: for, it doth not one∣ly witnes about what is past, but it directs vs about what is to come, as now to be done.

But, the principall work of Conscience, whe∣ther we respect God or man, is, To keep Court in the heart of man. There is in man Forum Conscien∣tiae, a Court of Conscience: a secret Tribunall is set vp in the heart of man, and therein sits Consci∣ence, and arraigneth, accuseth, bringeth witnesse, sentenceth, and doth execution. Now, concerning the iudgement of Conscience, keeping an Assise in the heart of man, two things are to be considered: First, the law by which Conscience iudgeth; se∣condly, the manner of the proceeding in iudge∣ment.

For the first: Conscience iudgeth of the actions of men, by vertue of certain principles (as I said before) which it findeth in the vnderstanding, ga∣thered either from the Law of Nature, or from ex∣perience of God's prouidence, or from the Scrip∣tures.

Now, the manner how it proceeds in iudge∣ment, is, in form of reasoning, as I said before: for, in the minde the Conscience findes, as it were, a Book of Law written, which is in the keeping of

the faculty; they call it in schools, Synteresis: from hence the Conscience takes the ground of reaso∣ning; and from the memory it takes euidence of the fact or state of the man that is arraigned; and then by it self it iudiciously concludes, and passeth Sentence: and so it proceeds, whether it condemn or absolue. In the Iudgement of condemnation, it proceeds thus: First, it cites or calls for the soule to be tried: then it accuseth in this form, out of the body of the law kept in the minde: it takes the conclusion it means to work vpon, and then vseth the memory to testifie of the fact; as for instance: Euery murderer is an offender; thou art a murde∣rer, therefore thou art proued to bee an offender. Then comes the Sentence in the same order; Hee that commits murder without repentance, shall be damned: thou committest murder without repen∣tance, and therefore art a damned creature. So likewise it proceeds in absoluing. For euidence, it proceeds thus: He that hath such and such marks, as, godly sorrow, the loue or fear of God, &c. hee is a childe of God; but thou hast these marks, ther∣fore thou art a childe of God: and then it goeth to Sentence; Hee that is the childe of God, shall bee saued: but thou art prooued to bee the childe of God, therefore thou shalt be saued. Nor doth it rest in the Sentence, but immediately doth it selfe begin the execution: for, laying hould vpon the guilty person, it presently buffets him, and terrifies him, and pricks him at the very heart, and gnawes him many times with vnspeakeable torments and tortures. And so contrariwise, in the Sentence of

absolution, it proceeds with comfort, settleth and quieteth the hart of the Absolued, and many times makes it able with ioy to stand vndanted against all the powers of hell, and the world; of which more afterwards, when I come to intreat of the sorts of Conscience.

Obserue by the way the difference between the Court of Conscience within vs, and mens Courts of Iustice without vs. For, in mens Courts they proceed secundum allegata & probata, according to allegation and proofs: but God hath appointed a∣nother Iudgement in the heart of man; there God iudgeth not according to allegation and proofes, but according to Conscience, and hath associated to euery man a notary of his owne, and a witnesse of his owne, which hee produceth out of his very bosome: so as man shall be made to confesse what hee hath done, though all the world excuse him; and shall haue comfortable testimony in himselfe, though all the world beside accuse him.

The glory of the power of Conscience appears by the third point; and that is, the prerogatiues & properties of Conscience in a man: for,

• 1. It keeps Court in the heart of a man, with∣out limitation of time: it will call a man to answer and hear Iudgement at any time: it is not limited to any terms, nor can the Sentence be delaied: it hath power to examine, testifie, and giue Sentence at any time of the yeer at pleasure, nor will it ad∣mit any appeal to any creature.
• 2. It is subiect properly onely 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 & abroad: it obserueth and watcheth him in all places, in the Church, at his table, in his bed, day and night: it neuer leaues him.
• 4. God hath subiected man to the obedience of Conscience, if it command 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 vse of them, which yet in themselues might be vsed, the man was bound to follow his Conscience, though the Conscience erred, and so sinned in doubting or forbidding, Rom. 14.14▪ 23.
• 5. Yea, so much honour doth God giue vnto the Conscience, that he suffers his owne most ho∣ly Spirit to bring-in euidence in the Court of con∣science: for, so we reade, that the Spirit of Adop∣tion doth beare witnes before our spirits, that is, before the Conscience, that wee are the sonnes of God, Rom. 8.15.
• 6. It is a great prerogatiue, that GOD hath granted Immortality vnto Conscience: Consci∣ence neuer dies, no not when we die. Euery mans Conscience shall bee found a lier at the day of Iudgement, and in so great request with Christ, as that dreadful Iudgement shall be guided accor∣ding to the euidence and verdict of Conscience, Rom. 2.15, 16.

For the fourth point. Conscience is not all of a sort in all men: some haue good Consciences, and

some haue 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 renouation. By creation, Adam had his Conscience good: but, by the first sinne, Conscience became euill in him and all his posterity; so as all men naturally haue euill Con∣sciences: and no men haue their consciences good, but as they are renued.

The difference between a good Conscience by creation and renouation, is this; that by creation, Conscience was perfectly good from the first mo∣ment it was infused, till the Fall, and did discouer it self by excusing and comforting alwaies: for, Adam's Conscience, till his Fall, could accuse him of nothing. But by renouation, Conscience is good for the time of this life, but imperfectly, and increa∣seth in good men by degrees: and so, because man is renued but in part, it is a part of the goodnes of the Conscience, to accuse for sinne, especially if it be presumptuous, after Calling, as well as to excuse from faults, while the man keeps his vprightnes. That a good Conscience should onely excuse, is true (in this world) onely of Conscience, as it was good by creation.

Now, concerning the goodnes or badnesse of Conscience, these seuen things are to bee conside∣red of.

First, that all mens Consciences by nature are euill.

Secondly, the difference of euill in mens Con∣sciences.

Thirdly, the signes of an euill Conscience.

Fourthly, the hurt of an euill Conscience.

Fiftly, the meanes, how euill Consciences may bee made good.

Sixtly, the signes of a good Conscience.

Seuenthly, the great happines of the man, that hath a good Conscience.

For the first, that all mens Consciences are by nature euill, is manifest, because all haue sinned in Adam, and lost their originall righteousnes in all the faculties of the soule; and so, euery man in his naturall condition, is in euery point vncleane: and to the impure all things are impure, euen their Consciences are polluted, saith the Apostle, Ti∣tus 1.15.

For the second: euill is not in the same degree in all mens Consciences, but after a different man∣ner in diuers men, for

First, in most men, we see that Conscience is so feeble, and works so little, that it seemes to be but a small spark, 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 bee taken from the na∣ture of Conscience, (for that can work all works mentioned before) but from diuers things in man. For first, Adams sin, as it depriued all mens Con∣sciences of originall righteousnes, which was the life of the Conscience; so it brought such a depra∣uation and euill disease vpon the Conscience, that it was neuer healed, nor cured in the naturall man to this day: but the weaknes arising from the in∣fection,

holds him downe still. Secondly, the generall ignorance and darknes, which is in the world, is one great cause, why Conscience lieth so miserably weak, and neglected. For it cannot work for want of light. For in the minde it findes onely a few naturall principles, or some generall truthes of religiō, w^ch are altogether insufficient to direct in the particular occasions of mens liues. Thirdly, besides, the Law of nature is corrupted in man; and so those principles are very muddy and vncertaine, and the generals of Religion are poyso∣ned with secret Obiections gathered from the controuersies of so many false religions. Fourth∣ly, further it is manifest, that the cares and plea∣sures of life oppress conscience in many, & 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 pleasures and busines of this world. As a man that runs in a race, many times runs with such violence, that hee cannot heare what is said vnto him by some that he passeth by, though it were counsell, that might di∣rect him in the right way of the race: So is it with men that haste to be rich: Conscience often calls 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 liue in any habituall gainfull sinne. Fiftly, yea this weaknes comes vpon the Conscience of some, by custome of sinnes, that are not

sinnes of gaine, or pleasure, as the sinnes of negli∣gence, slothfulnes, 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 vs feele so little of Conscience, is, the euill hearing of the Word of God, for the Word of God powerfully preached, would awake the Conscience, but that most men set themselues to neglect it, by a willing and wil∣full intertaynment of distractions and in voluntary forgetting of what they haue heard; and so hood-winking themselues, it is no wonder they can∣not see.

Secondly, some mens Conscience is stark dead, it stirs not at all. The Conscience is compared to a part of the body, that is not onely without sense and rotten, but is seared with a hot iron: and this is the case onely of some notorious either He∣reticks, or malefactors, that haue liued a long time willfully in some monstrous wickednesse, either knowne, or secret, 1. Timothy 4. verse 2. This seared Conscience is either ioyned with a greedines to commit speciall wickednes, or with a reprobate mind that is so horrible stupid, that it iudgeth euill to bee good, or at the best, not dan∣gerously hurtfull, Ephes. 4.18. Rom. 1.28.

Thirdly, in some men the euill of Conscience lieth in this, that it is ouer-busy, and sins too much: and so in two sorts of men, first, the superstitious; or secondly, the desperate. The superstitious per∣son is many times disquieted by his Conscience in doing well, or when hee doth that which is not

vnlawfull, as the Popish priest is troubled for comming to our Churches; or the Christian, that is carried with preposterous zeale, is troubled for obeying the Magistrate in vsing his liberty in things indifferent: in the desperate, the euill 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 Conscience of Cain. Second∣ly, in that it driues them to doe that against them∣selues, which is desperately wicked, as to make a∣way themselues, as the desperat Conscience of Iudas, and Achitophel did.

Fourthly, in some men there was a temporary goodnes in the Conscience, of which they made shipwrack, and so vtterly lost the goodnes they had for a time. And thus many hypocrites doe, that for a time get the forme of Religion euen into their Consciences, but afterward falling into the immoderate loue of the world, or the lust of some particular sinne, fall cleane away from Religion, and so lose the goodnes which they had, 1. Tim. Chap. 1. verse 19.

Thus of the differences of euill in the Consci∣ences of diuers men: the signes of an euill Con∣science follow. But before I giue the signes, wee must take notice of a distinction, and that is, that the Conscience may haue euill in it, and not bee an euill Conscience: Conscience in this life in men regenerate is renewed and restored but in part; and so may erre sometimes, and in some

cases, and yet bee no euill Conscience. As for in∣stance in certaine weak Christians in the Primi∣tiue Church (who yet were godly men) the Apo∣stle shewes, Romans 14. that some Christians for Conscience sake did refuse certaine meates and daies: the Conscience erred, in iudging those meates and daies to bee vnlawfull to be obserued and vsed; and yet hee calls them that were so led by an erring Conscience, hee calles them, I say, brethren: But when wee speak of an euill Con∣science, we meane Conscience vnregenerate. As a man may haue sinne in him, and yet bee a good man: so may Conscience haue blindnes in it, and yet bee a good Conscience.

The signes of an vnregenerate Conscience may bee gathered from the differences of euill Con∣sciences.

The signes then of an vnregenerate still Con∣science are these.

First, when it is quiet in the committing, and after the committing of knowne sinne, whether open, or secret: For open sins; as for drunkennes, swearing, lying, prophanation of the Sabbath, and the like; the Conscience cannot bee good, when these, or the like open wickednesses are cōmitted: and so when it is quiet notwithstanding secret whoredome, or filthines of any kinde, or continu∣all wickednes in the thoughts, or desires, that Con∣science that can abide a foule hart, is a wicked Conscience.

Secondly, when it excuseth for doing notorious euils: and so they haue euill Consciences, that

could trouble and persecute, euen to the death, godly men, and yet think they did God good ser∣uice, Iohn 16.2.

The signes of an vnregenerate stirring Consci∣ence, are these:

First, when the Conscience serues onely to tell ill newes, when it serues to tell a man onely of his losse by Adam, or the Law, but neuer comforteth him by bringing-in any euidence of God's fauour in Christ. That Conscience that terrifies without Christ, that is without mixing any of the comforts of the Gospell in Christ, is an euill Conscience: the speciall property of a good Conscience, is to excuse and comfort; and therefore that Consci∣ence that doth onely accuse, is an euill Consci∣ence.

Secondly, when the Conscience flees from the presence of God, as did Adam's Conscience after the Fall: and this the Conscience discouers, when it dares not stand before the discouery of the Law of God, nor dares abide a powerfull Minister, that speaks to the Conscience of the hearers, and ran∣sacks them.

Thirdly, when the Conscience languisheth a∣bout questions that tend not to edification, and raiseth the strength of zeal, and all the power of it, about things that are lesse necessary either vnto faith or practice. And this was the case of the Pha∣rises 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 Chri∣stians that are zealous with a fiery zeal about cir∣cumstances,

or the estates and businesses of others, and neglect the main things of substance, that con∣cern their owne sanctification, assurance, or salua∣tion.

Fourthly, when the Conscience is for men, and not for God; when the motiue that raiseth and in∣courageth it, is the praise of men, and not the praise of God. This also was the case of the Conscien∣ces of the Pharises: for, the Conscience in them was busie, and did require good duties, but the re∣spect was still the praise of men; whereas a good Conscience is for God aboue all.

Fiftly, when it will accuse onely for grosse euils, and those knowne to others, and not for lesse and secret sins to be repented of.

Sixtly, when it will accuse onely in the time of aduersity; as, in the case of Ioseph's brethren.

Thus of the signes of an euill Conscience.

The misery that the men haue, that haue an euill Conscience, follows: and they are miserable, whe∣ther they haue a waking or a sleeping Conscience. The misery that comes from a waking Consci∣ence, is euill, and may bee two waies discerned: First, by the tearms by which it is called & resem∣bled in Scripture; secondly, by the effects which it worketh really vpon a man. For the first. An e∣uill Conscience that is awake, is in Scripture com∣pared to a sting or prick wounding the heart of a man. It is likened also to a dog or a blood-hound that lieth at the dore, and, hauing fresh sent, how∣leth and barketh after the malefactor, Gen. 4. It is likened, as some think, by Dauid, Psal. 51.4. to an e∣uill

contentious wife, that is euer before a man, chiding and brauling: and as a moth secretly eats the garment; so doth an euill Conscience eat vp the heart of a man, when others little see it, Pro. 25. It is like a dart, strangely shot into a mans body, Psalm 38. And it is compared to the boyling of a tumultuous sea, Esay 57. And it is called a worme that dieth not, but lieth gnawing and eating vpon the heart of a man, Esay 66. Mark 9. So that a man that hath an euill Conscience, is like a man that is stung by a serpent, or followed by a blood-hound, or vexed by a continuall-contrarious wife, or that is hourely shot through with darts, or that hath a liuing worm euer gnawing at his heart. But, that this may be more distinctly vnderstood, wee must take notice of foure effects of an euill Conscience, vsually.

The first is shame. Hee that hath an euill Con∣science, is betraied by his owne blushing many times, when his offense 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, vp∣on the fulnes of an aspersion, may conceiue shame, as Dauid did, Psalm 44.15. yet it is vsually the effect of an ill Conscience.

The second is pain and anguish of heart, arising from the gnawing and stings of Conscience men∣tioned before; which so continually burdens the heart, that it takes away all contentment in any thing, and keeps the heart in an habituall disconso∣lation: and though the disease of melancholy may

breed a sadnes like vnto it, yet is heer manifest dif∣ference betwixt this affliction of spirit, and melan∣choly; for the melancholick person vsually can assigne no certain reason of that sadnes: whereas Conscience, when it stings, assignes the cause of it to be such and such things, which bring not on∣ly the shame of men, but the wrath of God. Be∣sides, melancholick sadnes may bee eased by phy∣sick: but this sorrow is not cured by any meanes, but such as are spirituall.

The third is a strange kinde of feare, breaking the heart of a man, & so subduing his courage, that he is not able to sustaine himselfe against the im∣pressions of vaine causes of feare. A trembling hart 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 bee so faint-hearted, as the sound of a shaken leafe shall make them fly, as it were from a sword, Leuit. 26.36. and as it is in Iob, The sound of feare is alwaies in his eares: yea the terrors of conscience sometime so enrage vpon the offender, that no torments are like vnto their terrors; which sometimes are so great, that they are hardly able to sustain themselues, but discouer their horrible restlesnes, by the grieuous distempers of the body, or failing of their senses; being for the time, as Iob saith, brought vnder the king of terrors, Iob 18.14. What a wofull case Bel∣shazzar was in, you may reade, Daniel 5.9. These terrors are the fansies the Gentiles so much drea∣med of.

The fourth is desperation. An euill Conscience

in sinne, many times brings them to hellish despair of all mercy and pardon: thus Cain rageth & blas∣phemeth like a frantick man. And these effects of an euill Conscience are so much the more great,

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

2. Because there is no escape from Consci∣ence: a man can neither driue it away, nor runne from it: it cleaues to the offender inseparably. From a tyrant or ill master, some men run away: but from an ill Conscience there is no fleeing.

3. Because Conscience it self is as a thousand witnesses to prooue the fault, though neuer so se∣cret: and the offender is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, condemned of himself, and goes vp and down with a heauie Sentence vpon him in his bosome, though all the world should account him innocent.

4. Because an euil Conscience is such a dam∣nable disease; and the griefe raised by Consci∣ence, is such and so lasting, that the grieued dies, before the grief can be remoued: yea, so violent is the confusion which despair bringeth into the thoughts, that, out of the grieuous mistaking, and impatience, many times the offender makes away himself; as Saul, Achitophel, and Iudas did, and ma∣ny in our times doo.

5. Because death it self doth not abate the tor∣ments of an euill Conscience: but the liuing worm gnawes them euen in hell for euer, and with so much strength and power there, that one said wit∣tily, Hell were not hell, if it were not for the gnaw∣ing

of this neuer-dying and neuer-ceasing worme.

6. Because vnto the making vp of the com∣pleat misery of the impenitent sinner, the Sen∣tence of Conscience, and the testimony of it shall be heard & admitted at the last day before the Tri∣bunal of Christ. For thogh an euil conscience shall neuer disgrace for some effects, as for that of work∣ing despaire of mercy: yet for the maine body of the proceedings of Conscience, it shal be not only allowed, but iustified by the voice of Christ, to the eternall shame and confusion of the offendor.

And though it bee 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 euill. For first, hee is in continuall danger of the awaking of that Consci∣ence of his, that now is asleep. What ease can that mans heart beat, if hee had all pleasures round a∣bout him, if hee were tied to a Beare, or Lion, or mad Dog, though hee were then asleep? for he may awake euery moment, and then where is hee? The stilnesse of an ill Conscience is but like the sleep of a frantick man. Secondly, there can bee no true peace vnto the man that lieth in sin with∣out repentance, Esay 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 bee an vncertaine truice for a time. Thirdly, the danger 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 help from Christ, but in the case of a still conscience, there are these two vsuall miseries: the one, that men take a still Conscience to bee a good Conscience: and the other is, that a man runnes onely blindefolded so long, till death and hell may seaze vpon him. Thus of the effects of an euill Conscience: The meanes, how Consci∣ence may bee made good, follow.

That an euill Conscience may bee 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. First, the medicine for the curing of an ill Consci∣ence, is onely the blood of Christ, the disease of Conscience is of so high a nature, as all the medi∣cines in the world are insufficient, nothing but sprinkling it with blood, will serue the turne, and it must bee no other blood, then the blood of the immaculate Lambe of God, as the Apostle shews, Heb. 9.14. The reason of this is, because Consci∣ence will neuer bee quiet, till it see a way how GODs anger may bee pacified, and sinne a∣bolished, which cannot be done any way, but by the blood of Christ, which was powred out, as a sacrifice for sinne.

Now, vnto the right application of this medi∣cine, foure things are requisite. First, the light of knowledge. Secondly, the washing of regene∣ration. Thirdly, the assurance of Faith. Fourthly, the warmth of loue. First, knowledge a man must haue both Legall and Euangelicall. For they must knowe by the Law, what sinnes lie vpon the Con∣science,

and trouble it, and they must knowe by the Gospel, what a propitiation is made by Christ for sinnes. And for the second, an euill Conscience will neuer bee gotten off, vnlesse our harts bee sprinkled, and washed from the filth and power of the sinnes, which did lie vpon the Conscience, Heb. 10.22. 1. Tim. 1.5. Now vnto such remouing of such sinnes from the hart, two things are requisite: First, that by particular con∣fession wee doe, as it were, scratch off the filth of those sinnes that foule the heart, and trouble the Conscience. Secondly, and then that wee wash our harts, and dayly rinse them with the teares of true repentance and humiliation before God for those sinnes. Thirdly, assurance of faith is neces∣sary to the cure of an ill Conscience, because faith is the hand, that laies on the medicine. A man must apply the sufferings of Christ to him∣selfe, and beleeue that Christ did satisfy for those sinnes that lie vpon the conscience, and must accordingly all to besprinkle the conscience with that blood of Christ, and then of an euill Conscience, it will presently become good: but men must looke to one thing, and that is that their faith be vnfayned. For Conscience will not be sa∣tisfied with the profession of faith: they must be∣leeue indeed, and with their harts, and with sound application of the promises of the Gospell con∣cerning the bloud of Christ, or else Conscience will not bee answered, Heb. 10.22. 1. Tim. 1.5. Fourthly, the heate of loue must bee added: a man must so apply the blood of Christ, as that his owne

blood bee heated in him, with affection both to∣wards God, and Christ and Christians.

Christian loue doth put, as it were, naturall heat into the Conscience, and makes it (now receiuing life by faith) to bestir it selfe in all the works either of seruice to God, or duty to men, 1. Tim. 1.5. Heb. 9.24. Knowledge bringing it light, Mortification making it cleane, Faith curing it, and putting life into it, by sprinkling it with the blood of Christ, and loue infusing or rather inflaming it with the heate of life. All these things are requi∣site, though I stand not vpon the precise order of the working of euery one of these.

Thus how conscience may bee made good. Now I might adde a direction or two, how Con∣science may doe her worke aright, that is, a good Conscience, and not doe ill offices in the soule. Two things, I say, are of great vse for the guiding of a good Conscience. First, that in all her procee∣dings shee must follow the warrant of Gods word. Secondly, that shee doe not mistake in iudging of particular actions, she must bee sufficiently infor∣med about our Christian liberty: For vnlesse the conscience discern, that we are freed from the ma∣lediction of the Law, and from the rigorous per∣fection of obedience, and haue restored vnto vs a free vse of all things indifferent, and the like; shee may bee ouer-busy and troublesome, disquieting the hart, and restrayning the ioyes should refresh and support a man.

Thus of the meanes, how Conscience may bee made good: the signes of a good cōscience follow.

First, by the opposition it makes against the re∣mainders of sinne in the godly. It maintains a con∣stant combating against the law of the members, hauing at command the law of the minde. It doth not onely resist grosse euils, but euen the most se∣cret corruptions in the heart of man. This, Paul discerned in himself, Rom. 7. of doing God seruice.

Secondly, by the manner of exacting of obedi∣ence: for, a good Conscience,

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

Secondly, it cannot abide dead works: a good Conscience abhorres all cold, and careless, or luke∣warm, or counterfet seruing of God: it puts life into all good duties: it exacteth attendance vpon God in doing them, Heb. 9.14.

Thirdly, it more respecteth GOD, than all the world, or the man himself; and therefore wil com∣pell a man to obey against profit, and pleasure, and liking of the world, 2. Cor. 1.12.

Fourthly, it requires an vniuersall obedience: it would haue all God's commandements respe∣cted▪ and therefore Paul saith, I desired in all things to liue honestly, Heb. 13.18. The allowing of one sinne, shewes the deprauation of the Con∣science, if it be a knowne sinne, and still tolerated. As one dead flie will spoyle a boxe of pretious oyntment; I say, one dead flie: tho many liuing flies may light vpon a boxe of oyntment, and doe it no great hurt: So a godly man may haue many infirmities, and yet his Conscience bee sound: but

if ther be one corruption that liues and dies there, that is, such a corruption as is known and allowed, and doth by custome continue there, it will de∣stroy the soundnesse of the best Conscience of the World, and doth vsually argue a Conscience that is not good.

Fiftly, a good Conscience doth require obedi∣ence alwayes: Thus Paul pleades, I haue ser∣ued God till this day. It doth not command for God by fits, but constantly, Act. 23.1.

A third signe is, that a good Conscience is al∣waies toward God, it still desires to bee before God, it seekes God's presence, it reckons that day to be lost, and that it did not liue (as it were) when it found not the Lord, or had no fellowship or conuersation with God. A good Conscience is like a good Angell, it is alwaies looking into the face of God, Act. 23.1.

Thus of the signes.

The benefits of a good Conscience are many and great: for,

First, it is the best companion a man hath all the dayes of his life: It is euer with him, and speakes good vnto him, and comforts him. A man that hath no company, needes not be alone; for, hee may conuerse, with much delight, with his owne Conscience, and it is the surest friend a man can haue: For, it will neither hurt him by flattery, nor forsake him for any carnall respects, and being an internall agent, is out of the watch of all out∣ward hindrances, and is alwaies a messenger of good things to a man, and fits him, and fills him

with peace, that passeth all the vnderstanding of all men that want a good Conscience.

Secondly, it giues a man assurance of the best treasures; it makes a man certaine of his saluation: For, a good Conscience will not bee quiet, till it know the loue of God, and the promises of grace in Christ; and the assurance that conscience giues, is a better assurance than any man can haue for his lands, or any estate on Earth, because it is so high∣ly honoured, that God's owne Spirit doth not dis∣daine 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 vs into a familiar friendship with God, as being an immediat Agent with the holy Ghost in all things that concerne vs; for God's Spirit treates with the Conscience, and the Conscience treates with the Soule.

Fourthly, it is a continuall bulwarke against the Diuel, and all his fiery darts, whether he tempt vs 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, reser∣uing principles both of precept and promise, al∣waies in a readinesse to that end: so as, by contra∣rious reasoning within vs, it both hinders vs from yeelding to sin, and supports vs against all doubts and feares, Prou. 28.1.

Fiftly, against all afflictions, and disgraces, and reproches of the World, a good Conscience still comforts a man, and makes him reioyce by the

force of the testimony thereof, 2. Cor. 1.12. So as it is most true, that A good Conscience is a continu∣all Feast: he neuer fares ill, that hath a good Con∣science, Psalm 7.8. Pro. Acts 24.16. Rom. 9.10.

Sixtly, and the greater is the comfort of a good Conscience, because it will comfort vs, and stand by vs and for vs, when all other comforts faile. It will neuer leaue vs in sicknes, or in death; and so is better than a thousand friends, or wiues, or chil∣dren: yea, it will go with vs to the Iudgement-Seat of Christ, with this assurance, that as a good Conscience speaks to vs now, so will Christ speak to vs 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, be∣cause heer a seruant is bound in Conscience, to submit himself to a froward master, both to his command, and to his punishments; and other Scriptures speak of his obedience to Superiours, for Conscience sake. For answer heerunto, wee must knowe, that God and his Law haue power simply and absolutely to binde Conscience, that is, to vrge 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 haue no power to command or punish Con∣science; but that which ties Conscience to submit vnto them, is the commandement of God in his Word, in this and such like places. And therefore

hence wee may learn the difference between the power of mens lawes, and the power of GOD's Word; which difference will further appeare di∣stinctly in many things.

First, men may make many lawes, either ecclesi∣asticall or ciuill, which binde not at all, yea, which wee 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 Con∣science is first bound to God, Acts 5. Dan. 3. Now, all God's Lawes binde.

Secondly, if such as are next aboue vs in autho∣rity, command vs any thing contrary to the lawes of the supreme Magistrate, to whom they and wee are bound; we are not tied to obey.

Thirdly, mens lawes can onely binde vs to out∣ward working or suffering; they cannot make laws, or inflict punishment vpon the hearts or mindes of men: whereas God's Lawes enioyne obedience vpon the inward man, as well as the outward; and eternall punishment, as well as temporary.

Fourthly, the best laws of men, where they bind most, binde not by any immediate power of their owne, but by fear of God's Word, that enioyns vs to obey their lawfull authority.

Fiftly, mens lawes euer binde with limitation, that is, with respect of the end of the law, and the person of the law-maker, and the offense of others: and heerupon Diuines say, If mens lawes be omit∣ted, so as the end of the lawes be not hindred, that is, that the Common-wealth be not damnified, or other particular ends crossed; or offense be not gi∣uen,

as much as in vs lieth; or the Law-giuer bee not despised or contemned; the Conscience may not accuse a man of sinne.

Sixtly, some Lawes of men are meerely penall; note, that I say, meerely penall, that is, they are made about matters of lesse importance, and not vttered precisely in commanding tearmes, or so vttered, that the Common-wealth is accounted by the Lawgiuer to bee sufficiently prouided for, if the penalty bee inflicted. Now, hee that is ready to pay the fine, or the penalty, and doth not transgresse, but in some case of necessary respect, hee is not to bee charged with sinne be∣fore God.

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

The auouching of it followes in verse 20.

Notes

• Reasons why men ought to be instructed about consci∣ence.
• What Con∣science is.
• Rom. 2.15. and 9.1.
• The proper work of Con∣science.
• These prin∣ciples in the mind, sh••w a keeper they call Synte∣resis.
• How Consci∣ence is im∣ployed in vs.
• Chirographia Dei.
• Prerogatiues or properties of Conscience
• Kindes of Conscience.
• Difference of euill in mens con∣sciences.
• Note.
• The signes of an euil Conscience that is still.
• Signes of an ill stirring Conscience.
• Hurt of an e∣uil consciēce.
• Foure ill ef∣fects of an ill Conscience.
• Aggrauati∣ons of the mi∣sery of an ill Conscience.
• What must be done to make an ill Conscience good.
• Two things for the gui∣ding of Con∣science.
• Signes of a good Con∣science.
• Acts 23.1.
• Benefits of a good Con∣science.
• How farre Conscience may be bound.