THe proper actions or duties of conscience are twofold, to giue testimonie or to giue iudgement. Rom. 2. 15.

Conscience giues testimonie by determining that a thing was done or it was not done, Rom. 2. 15. Their conscience also bearing witnes. 2 Cor. 1. 12. Our reioycing is the testimonie of our conscience, that in, &c.

Here we must consider three things: I. of what things conscience beares witnes: II. in what manner: III. how long.

For the first, conscience beares witnesse of our thoughts, of our affections, of our outward actions.

That it beares witnes of our secret thoughts, it appeares by the solemne protestation which at some time men vse In my conscience I never thought it: whereby they signifie that they think something, or they thinke it not, and that their consciences can tell what they thinke. Neither must this seeme strange. For there must be two actions of the vnderstanding, the one is simple,

which barely conceiueth or thinketh this or that: the other is a reflecting or doubling of the former, whereby a man conceiues and thinkes with himselfe what he thinks. And this action properly pertaines to the conscience. The minde thinks a thought, now conscience goes beyond the minde, and knowes what the minde thinks; so as if a man would go about to hide his sinnefull thoughts from God, his conscience as an other person within him, shall discouer all. By meanes of this second action conscience may beare witnes euen of thoughts, and from hence also it seemes to borrow his name, because conscience is a science or knowledge ioyned with an other knowledge; for by it I conceiue and know what I know.

Againe, conscience beares witnes what the wills and affections of men be in euery matter, Rom. 9. 1. I say the truth in Christ, I lie nos, my conscience bearing me witnes in the holy Ghost, that I haue great [gap]ea[gap]ines and continuall sorrow in my heart: for I could wish my selfe to be separate from Christ for my brethren.

Lastly it witnesseth what be mens actions. Eccles. 7. 24. Oftentimes also thine heart knoweth, [that is, consciece witnesseth] that thou likewise hast cursed others.

The manner that conscience vseth in giuing

testimonie standes in two things. First it obserues and takes notice of all things that we doe: secondly, it doth inwardly and secretly within the heart, tell vs of them all. In this respect it may fitly be compared to a notarie, or a register that hath alwaies the penne in his hand, to note and record whatsoeuer is saide or done: who also because he keepes the rolles and records of the court, can tell what hath bin said and done many hundred yeares past.

Touching the third point. How long conscience beares witnes, it doth it continually; not for a minut, or a day, or a moneth, or a yeare, but for euer: when a man dies, conscience dieth not; when the bodie is rotting in the graue, conscience liueth and is safe and sound: and when we shall rise againe, conscience shall come with vs to the barre of Gods iudgement, either to accuse or excuse vs before God, Rom. 2. 15. 16. Their conscience bearing witnes at the day when God shall iudge the secrets of men by Iesus Christ.

By this first dutie of conscience, we are to learne three things. The first, that there is a God: and we may be lead to the sight of this euen by very reason. For conscience beares witnesse. Of what? Of thy particular doings. But against whome or with whome doth it giue testimonie? thou maist feele in thy heart that it doth it

either with thee or against thee. And to whom is it a witnesse? To men or Angels? that can not be, for they can not heare the voice of conscience, they can not receiue consciences testimony, nay they can not see what is in the heart of man. It remaines therefore that there is a spirituall substance, most wise, most holy, most mighty, that sees a I things to whom conscience beares record; and that is God himselfe. Let Atheists barke against this as long as they will: they haue that in them which will convince them of the truth of the godhead will they nill they, either in life or death.

Secondly we learne, that God doth watch ouer all men by a speciall prouidence. The master of a prison is knowen by this to haue care ouer his prisoners, if hee send keepers with them to watch them and to bring them home againe in time convenient: and so Gods care to man is manifest in this, that when he created man and placed him in the worlde, he gaue him conscience to be his keeper to follow him alwaies at the heeles & to dogge him (as we say) & to pry into his actions & to beare witnesse of them all.

Thirdly hence we may obserue Gods goodnesse and loue to man. If he do any thing amisse, he sets his conscience first of all to tell him of it sec[gap]edy: if then he amende, God forgives it: if

not, then afterward conscience must openly accuse him for it at the barre of Gods iudgement before all the saints and angels in heauen.

The second worke of conscience is to giue iudgement of things done.

To giue iudgemet is to determine, that a thing is well done or ill done. Herein conscience is like to a Iudge that holdeth an assize and takes notice of inditements, and causeth the most notorious malefactour that is to hold up his hand at the barre of his iudgement. Nay it is (as it were) a little god sitting in the middle of mens hearts arraigning them in this life as they shall be arraigned for their offences at the tribunall seate of the euerliuing god in the day of iudgement. Wherfore the temporary iudgement that is giuen by the conscience is nothing els but a beginning or a fore-[gap]unner of the last iudgement.

Hence we are admonished to take special heed that nothing past lie heavy upon vs, & that we charge not our cosciences in time to come with any matter. For if our conscience accuse us, god will much more condemne vs, saith S. Iohn. 1. Io[gap]. 3. 18. because he seeth all our actions more clearely and iudgeth them more seuerely then conscience can. It shall be good therfore for all men to labour that they may say with Paul, 2. Cor. 4. I knovv nothing by my selfe, that they

[gap]ay stand before God without blame for euer.

H[gap]st we must consider two things: first, the c[gap]se that makes conscience giue iudgement: secondly, the manner how.

The c[gap]use is the Binder of the conscience. The Binder is that thing whatsoeuer which hath power & authority ouer conscience to order it.

To bind, is to vrge, cause, and constraine it in euery action either to accuse for sinne, or to excuse for well doing: or to say, this may be done or it may not be done.

Conscience is said to be bound as it is considered a part by it selfe from the binding power of gods comandement. For then it hath liberty & is not bound either to accuse or excuse, but is apt to do either of them indifferently but when the binding power is set once ouer the cosciece, the in euery actio it must needs either accuse or excuse: eue as a man in a city or town hauing his liberty, may go vp & down or not go, where & when he will: but if his body be attached by the magistrate & imprisoned, the his former liberty is restrained, & he can go up and downe but within the prison or some other allowed place.

The binder of conscience is either proper or improper. Proper is that thing which hath absolute and soueraigne power in it selfe to bind the conscience. And that is the worde of God writte in the books of the old & new Testame [gap].

Reason. I. He which is the Lord of [gap] by his word and lawes bindes con[gap]: but God is the only Lorde of conscience▪ bec[gap]se he once created it, and he alone gouer[gap] [gap] none but he knowes it. Therfore his word and lawes only bind conscience properly. II. [gap] which hath power to s[gap]e or destroy the [gap] for the keeping or breaking of his lawes, [gap]ath absolute power to bind the soul and cons[gap]ence by the same lawes: but the first is true of God alone, Iam. 3. 12. There is [gap] lawgiver which is able to save and destroy. Isa[gap]. 33. 22. The Lorde is our Iudge, the Lord is our lavvginer, the Lorde is our King, and he will save vs. Therefore the worde of God alone by an absolute and soueraigne power binds conscience. Because this point is cleare of it selfe, further proofe is needlesse.

Hece we are taught sundry points of instruction. I. Such as are ignorat amog us must labor to get knowledge of gods worde, because it binds coscience. Neither wil the plea of ignora [gap]e serue for excuse: because whether we know gods laws or know them not, they stil bind us. And we are bound not only to do them, but whe we know them not, we are further bound not to be ignorant of them, but to seeke to know them. If we had no more sinnes our ignorance were sufficient

to condemne vs. II. Gods word is to be obeyed though we should offend all men, yea loose all mens fauour, and suffer the greatest domage that may be, euen the losse of our liues. And the reason is at hand▪ because gods worde hath this prerogatiue to bridle, bind, & restraine the conscience. III. Whatsoeuer we enter [gap]se or take in hand, we must first search whether God giue vs liberty in conscience and warra[gap] to do it. For if we do otherwise, conscience [gap] bo[gap]nd▪ presently to charge vs of sinne before god. Lastly we do here see how dangerous the case is of all time-seruers that will liue as they list and be of no certen religion till differences and dissentions therein be ended, and they haue the determination of a generall counsell: for whether these things come to passe or no, certen i[gap] is that they are bound in conscience to receiue and beleeue the ancient, Propheticall, and Apostolicall doctrine touching the true worship of god and the way to [gap] euerlasting, which is the true religion. The same is to be said of all drowsie protestants and lukewarme-gospellers that use religion not with that care and conscience they ought, but only then and so far forth as it serues for their turnes, commonly neglecting or despising the assemblies where the word is preached: and seldome frequenting the

Lords table vnles it be at Easter. Like silly wretches they neither see nor feele the constraining power that gods word hath in their cosciences.

Gods word is either Law or Gospel. The law is a part of Gods word of things to be done o[gap] to be left vndone. And it is threefold[gap] morall, iudiciall, ceremoniall.

Morall law concernes duties of loue partly to God & partly towards our neighbour [gap]t is contained in the decalogue or 10. commandements: & it is the very law of nature written in all men[gap] heart[gap] (for substance though not for the m[gap]ner of propounding of it) in the creation of man: & therfore it binds the consciences of all men at all times, euen of blind and ignorant persons that neither knowe the most of it nor care to know it. Yet here must be remembred 3. exceptions or cautions. I. When two commandements of the morall law are opposite in respect of v[gap]so as we can not do them both at the same time: then the lesser commandement giues place to the greater & doth not bind for that instant. Example. I. God commands one thing, & the magistrate commaunds the flat contrary: in this case which of these two commandements must be obeyed, Honour God, or, Honour the Magistrate? the answer is, that the latter must giue place to the former, & the former must only be

obeyed. Act. 4. 19. Whether it be right in the sight of God to obey you rather the[gap] God judge ye. II. The 4. commandement prescribes rest on the Sabbath day▪ now it [gap] out that at the same time a whole tow[gap] [gap] set on fire, and the sixt commandement requires our help in sauing our neighbours life & goods. Now of these two co mandements which must be obeyed? for both can not. The answer is, that the fourth commandement at this time is to giue place, & the sixt commandement alone binds the conscience: so as then (if need should require) a man might labour all the day without offence to God. Matt. 9. 13. I will have mercie & not sacrifice. And the rule must not be omitted, That charity towards our neighbour is subordinate to the Loue of God, & therfore must giue place to it. For this cause the commandement concerning Charity must giue place to the comandement cocerning loue to god: & when the case so fals out, that we must either offend our neighbour or God, we must rather offend our neighbour then God.

II. Caution. When God giues some particular comandement to his people, dispensing with some other comandement of the moral law: for that time it binds not. For all the 10. comandements must be coceiued with this conditio, Except god comand otherwise. Exaple. I. The sixt

commandement is, Thou shalt not kill: but God giues a particular commandemet to Abraham. Abraha offer thy sonne Isaac in sacrifice to me. And this latter comandement at that instant did bind Abraham: & he is therefore commended for his obedience to it. II. And when God commanded the children of Israel to compasse Ierico seuen daies and therfore on the Sabbath, the fourth commandement prescribing the sanctifying of rest on the Sabbath for th[gap] instant and in that action did not bind conscience.

III. Caution. One and the same commandement in some things binds the conscience more straitly, and in doing some other things lesse▪ [gap] 6. 10. Doe good to all men, but sp[gap] [gap] them that be of the houshold of faith. Hence it ariseth, that though all▪ sinnes be mortall and deserue eternall death, yet all are not equall, but some more grieuous then others.

Iudiciall lawes of Moses are all such as prescribe order for the execution of iustice and iudgement in the common-wealth. They were specially given by God, & directed to the Iewes: who for this very cause were bound [gap] conscience to keepe them all: and if the common-wealth of the Iewes were now standing in the old estate, no doubt they should continue still to bind as before.

But [gap]uching other nations and specially Christian common wealths in these d[gap]es, the case is otherwise. Some are of opinion, that the whole iudiciall law is wholly abolished: and some againe runne to the other extreme, holding that Iudiciall lawes binde Christians as straightly as Iewes: but no doubt, they are both wide▪ and the safest course, is to keepe the meane betweene both. Therefore the Iudiciall lawes of Moses according to the substance and scope thereof must be distinguished▪ in which respects they are of two sorts. Some of them are lawes of particular equity, some of common equity. Lawes of particular equity, are such as prescribe iustice according to the particular estate and condition of the Iewes common-wealth & to the circumstances therof time, place, persons, things, actions. Of this kind was the law, [gap] brother should rais[gap] vp seed to his brother, and many such like▪ & none of them bind vs because they were framed and [gap]pered to a particular people.

I[gap]als of common equity are such as are made according to the law or instinct of nature common to all men: and these, in respect of their [gap]nce, binde the consciences not onely of the Iewes but also of the Gentiles: for they were not giuen to the Iewes as they are Iewes,

that is, a people receiued into the [gap] aboue all other nations, brought from Egypt to the land of Canaan, of whome the Messias according to the flesh was to co[gap] but they were giuen to them as they were mortall men subiect to the order and la[gap]s of nature as all other nations are. Againe iudiciall la[gap], so farre forth as they haue in them the generall or common equity of the lawe of nature are morall: and therfore binding in con[gap], [gap] the morall law.

A Iudiciall law may be knowen to be a law of common equity, if either of these two things be found in it. First, if wise men not onely among the Iewes, but also in other nations haue by naturall reason and conscience iudged the same to be equall, iust, and necessary: and withall, haue testified this their iudgement by inacting lawes for their common-wealthes, the same in substance with sundry of the Iudiciall lawes giuen to the Iewes: and the Roman[gap] Emperours among the rest haue done this most excellently, as will appeare by conferring their lawes with the lawes of God. Secondly a Iudiciall hath common equitie, if it serue directly to explane and confirme any of the tenne precepts of the Decalogue: or, if is se[gap] directly to maintaine and vphold any of

the three estates of the family, the common-wealth, the Church. And whether this be so or no, it will appeare, if we doe but consider the matter of the lawe, and the reasons or considerations vpon which the Lord was mooued to giue the fame unto the Iewes. Now to make the point in hand more plaine, take an example or two. It is a Iudiciall law of God that murderers must be put to death: now the question is whether this law for substance be the common equity of nature binding consciences of Christians or not and the answer is, that without further doubting it is so. For first of all, this law hath bin by common consent of wise lawgiuers enacted in many countries and kingdomes beside the Iewes. It was the lawe of the Egyptians and olde Grecians of Draco, of Numa, and of many of the Romane Emperours. Secondly this lawe serues directly to maintaine obedience to the sint commandement: and the consideration upon which the law was made is so weighty that without it a common-wealth can not stand. The murderers bloode must be shedde (saieth the Lorde Numb. 35. v. 33, 34.) because the whole lande is defiled with blood, and remaineth vn[gap]d, till his blood be shed, Againe it was a iudiciall law among the Iewes that the adulterer & adulteresse