COnscience is either good or badde.

Good conscience is that which rightly according to Gods worde, excuseth and comforteth. For the excellence, goodnes, and dignitie of conscience, standes not in accusing, but in excusing. And by doing any sinne whatsoeuer

to giue an occasion to the conscience to [gap]use or condemne, is to wound it and to offend in Thus Paul saith that the Corinthians [gap]ded the consciences of their [gap] [gap]; wh[gap] they vsed their libertie as an [gap]ccasian of offence to them 1. Cor. 8. 9. [gap]. Agai[gap] he calleth a good conscience, a conscience without offence, that i[gap], which hath no stoppe o[gap] [gap] to hinder it from excusing, Act. 24. 16.

Good conscience, is either good by [gap] or by regeneration.

Good by creation was the conscience of Adam, which in the estate of innocencie did onely excuse & could not accu[gap] him for any thing: though it may be, an [gap] to accuse was not wanting▪ [gap] afterward an occasion should be offered. And hence we haue further direction to consider what a good conscience is, namely such an one as by the order set downe in the creation, ex[gap]th onely without accu[gap]. [gap] cuse is a defect in the [gap], following [gap] ter the first creation. Fee na[gap]rally there is an agreement and harmony betweene the parts and the whole: but if the conscience should naturally accuse, there should be ad[gap]ssent and disagr[gap] ment and diuision betweene the conscience and the man himselfe.

Regenerate conscience is that which b[gap]eing

corrupt by nature, is renewed and purged by faith in the blood of Christ. For to the regenerating of the conscience, there is required a conversion or chaunge; because by [gap] all mens consciences since the fall are euill, and none are good but by grace. The instrument [gap]ing to make this chaunge is faith, Act. 15. 9. Faith purifieth the heart. The m[gap]orious cause is the blood of Christ, Hebr. 9. 14. How much more shal the blood of Christ &c. purge your conscience fro dead works to s[gap]rue the liuing God.

The propertie of regenerate conscience is twofold: Christian [gap], & C[gap]ttenti[gap] of saluation. Because both these haue their place▪ not in the outward man, but in the [gap] and conscience.

Ch[gap]istian libe[gap], [gap] spirituall and holy freedome, purchased by Christ.

I say, it is spi[gap] first to put a difference b[gap]ne it and civill libertie, which standes in outward and bodily freedomes and priuiledges: secondly to confute the Iewes, that looke for earthly libertie by Christ: and the Anabaptists, who imagine a freedome from all authoritie of magistrates in the kingdome of Christ.

Againe, I say it is an holy freedome to confute the [gap], who thinke that by the death of Christ, they haue libertie to liue as

they list.

Lastly I say that it is purchased by Christ, to shew the author thereof, Gal. 5. 1. Standfast i[gap] the libertie vvhere with Christ hath made you free. And to confute the Papists, whose doctrine in effect is thus much, that this libertie is pr[gap] red indeede by Christ, but is continued partly by Christ, and partly by the man himselfe.

Christian libertie hath three parts.

The first, is a freedome from the iustification of the morall lawe. For he that is a member of Christ, is not bound in conscience to bring the perfect righteousnes of the law in his owne person for his iustification before God, Gal. 5. 1. with v. 3.

Hence it followeth, that he that is a Christian, is likewise freed from the curse and condemnation of the law, Rom. 8. 1. There is no condemnation to them that are in Christ. Gal. 3. 13. Christ hath redeemed vs from the curse of the law, when he was made a curse for vs.

By this first part of Christian libertie, it appeares that there cannot be any iustification of a sinner by workes of grace before God. For he that will be iustified but by one worke, is debter to the vvhole lavv, Gal. 3. 3. but no man that is a member of Christ is debter to the whole law; for his libertie is to be free in that

point: therefore no man is iustified so much as by one worke.

The second part, is freedome from the rigour of the law, which exacteth perfect obedience and condemneth all imperfection, Rom. 6. 14. Sinne hath no more dominion ouer yo[gap]: for ye are not vnder the law but vnder grace. 1. Ioh. 5. 3. This is the loue of God, that ye keepe his commandements: and his commandements are not grieuous.

Hence it followeth that God will accept of our imperfect obedience, if it be sincere: yea he accepts the will, desire, and indeauour to obay for obedience it selfe. Malach. 3. 17. And I vvill spare them as a man spareth his owne sonne that serueth him.

The third part is, that the conscience is freed from the bond of the ceremoniall law, Gal. 3. 25. But after that faith is come, we are no more vnder a schoolemaster. Eph. 2. 15. And hath broken the stoppe of the partition wall, in abrogating through his flesh, the lavv of commaundements vvhich standeth in ordinances. Coloss. 2. 14. And hath put out the hand vvriting of ordinances vvhich vvas against vs. v. 16. Let no man therefore condemne you in meate and drinke, or in respect of an holy day, or of the new moone, &c.

Hence it followeth, that all Christians may freely without scruple of coscience, vse all things indifferent, so be it the manner of vsing them be good.

And first, when I say that all may vse them, I vnderstand a two-fold vses naturall, or spirituall.

The naturall vse, is either to [gap]eleeue our necessities, or for honest delite. Thus the Psalmist saith, that God giues not onely bread to strengthen the heart of man, but also wine to make glad the heart, & oyle to make the face to shine, Psal. 104. 15. and God hath put into his creatures infinite varieties of colours, sauours, tastes, and formes to this end that men might take delite in the. Hence it follows, that Recreation is lawfull, and a part of Christian libertie, if it be well vsed. By recreation I vnderstand exercises and sports, seruing to refresh either the bodie or the [gap] and that they may be well vsed, two rules esp[gap] cially must be remembred. The first, that l[gap]full recreation stands only in the vse of things indifferent. For if the things be commanded by God, there is no sporting in them; or if they, be forbidden, there is no vsing of them at all. Vpon this ground, sundrie kindes of recreation are to be neglected. As I. the dauncing commonly vsed in these daies, in which men and women,

yongmen and ma[gap]s, all mixed together, daunce to the sound of the instrument or voyce in time and measure, with many wanton gestures, and that in solemne meetings after great feasts. This exercise cannot be numbred among things indifferent; for experience sheweth, that it hath beene vsually either a fruit or a follower of great wickednes, as idolatric, fornication, drunkennes: hereupon, one well compared it to a circle, whose center was the deuill. Againe, if we must giue an account of euery idle worde, then also of euery idle gesture and pace: & what account can be giuen of these paces backward and forward, of caprings, iumpes, gambols, turnings, with many other [gap]riskes of lightnes and vanitie, more beseeming goates and apes, of whome they are commonly vsed, then men. Whereas Salomon esteemed laughter as madnesse, he would (no doubt) haue condemned our common lascivious dauncing much more for madnesse, laughter beeing but the least part of it. II. Dicing, which is precisely the casting of a lotte, not to be vsed at our pleasures, but in matters of weight and importance. And of this kinde are all games, the ground whereof are not the sleight of mans witte, but lotte alone. III. Playes and enterludes, that stande in the representation of the vices and misdemeanour

of the world. For if it be not lawfull to name vices, vnles it be in the way of dislike, Eph. 5. 3. much lesse is it warrantable to gesture and represent vice in the way of recreation and delite. The second rule is, that recreation must be a sparing, moderate, and lawfull vse of things indifferent, according to the rules following:

The spirituall vse is, when we take occasion by the creatures to meditate and speake of heauenly things: as, vpon the sight of the vine and the branches thereof, to consider the mysticall coniunction betweene Christ and his Church: by the sight of the rainbow to think of the promise of God of not drowning the world by waters: and by any thing that befalls, to take occasion to consider in it the wisdome, goodnes, iustice, mercie, providence of God, &c.

I adde further, that things indifferent; as bondage, outward libertie, riches, pouertie, single estate, marriage, meate, drinke, apparrell, buildings, may be vsed freely, because they are neither commanded by God nor forbidden: and in themselues considered, they may be vsed or not vsed without breach of conscience.

The right manner of vsing them, is to sanctifie them by the word and praier, 1. Tim. 4. 3, 4. and not onely some of them, but the vse of them all. Meate, drinke, and marriage are thus to be

sanctified as the place before noted declareth. Paul sanctified his iourney on this manner, Act. 21. 5. And the Iewes were commanded to dedicate their houses at the first entrance, Deut. 20. 5. By this dedication we may well vnderstand not onely the letting of the house, or the prouiding of a tenant, but also the sanctifying of it by invocation of Gods name, that by his blessing the place with the roomes thereof might serue for their benefit and comfort. And on this maner to blesse our dwelling places when we first enter into them, is the best way that can be to preserue them from the casualties of fire within, and lightning from heauen, and from the annoiance and molestation of euill spirits, and other iudgements of God.

Things indifferent are sanctified by Gods word, because it shewes what things we may vse, and what things we may not: and if we may vse them, in what manner it is to be done. And to this purpose the scriptures affoard foure rules.

The first, that all things must be done to Gods glorie, 1. Cor. 10. 31. Whether ye eate or drinke or what soeuer ye doe, doe all to the glorie of God. And that this may be performed, things indifferent must be vsed as signes and tables, in which we may shew forth the graces & vertues

that God hath wrought in the heart. For example: we must so make our apparrell both for matter and fashion, and so weare it, that it may in some sort set forth to the beholder our modestie, sobrietie, frugalitie, humilitie, &c. that hereby he may be occasioned to say, behold a graue, sober, modest person: and so of the rest. And the common sinne of this time is, that meat, drinke, apparrell, buildings, are vsed as banners displaied to set forth to the world mans wit, excesse, and pride of heart.

The second We must suffer our selues lawfully to be limited and restrained in the ouer-much or ouer-common vse of things indifferent. I say the ouer-common vse, because it is not Gods will vtterly and absolutely to barre vs of the vse of such things. Now the restrainers of our vse are two, the first is the lawe of charitie. For as charitie giues place to pietie, so Christian libertie in the vse of outwarde things, giues place to charitie. And the law of charitie is, that we should not vse things indifferent to the hurt or offence of our brother, 1. Cor. 8. 13.

Question. Whether may a man vse his libertie before such as are weake, and not yet perswaded of their libertie. Ansvver. Some are weake of simple ignorance, or because

they haue beene deceiued by the abuse of long custome: and yet are willing to be reformed. And before such wee must abstaine, least by example we draw them to sinne by giuing occasion to them of doing that whereof they doubt. Againe some are weake up[gap] affected ignorance or of malice, and in the presence of such we need not abstaine. Vpon this ground Paul who circumcised Timothy would not circumcise Titus.

The second restrainer is the wholesome lawes of men whether ciuill or Ecclesiasticall. For howsoeuer things indifferent after the law is once made of them, remaine still indifferent in themselues: yet obedience to the law is necessary, and that for conscience sake. Actes 15. vers 28.

The third: we must use things indifferent so farre foorth as they shall further us in godlinesse. For we ought to doe all things not only to the edification of others, but also of our own selues. And therefore it is a flat abuse of christian liberty, for men so to pamper their bodies with meate and drinke, that thereby they disable themselues to heare Gods word, to pray, to giue good counsell, to doe the ordinary works of their callings.

The fourth: things indifferent must be used

within the compasse of our callings, that is, according to our ability, degree, state and condition of life. And it is a common abuse of this liberty in our dayes, that the meane man will be in meate, drinke, apparell, building, as the gentlemans the gentleman as the knight; the knight as the lord or Earle.

Now then things indifferent are sanctified to vs by the worde, when our consciences are resolued out of the word that we may use them, so it be in the manner before named, and according to the rules here set downe.

They are sanctified by prayer, when wee craue at Gods handes the right use of them, and hauing obtained the same, giue him thanks therefore. Coloss. 3. v. 17. Whatsoever yee doe in worde or deede, doe all in the name of our Lorde Iesus, giving thankes to God the father by him.

Thus much of Christian liberty, by which wee are admonished of sundry duties. I. to labour to become good members of Christ of what estate or condition soeuer we be. The liberties of the citie of Rome made not onely Romanes borne but euen the men of other countreyes seeke to be citizens thereof. Act. 22. 28. The priuiledges of the Iewes in Persia made many become Iewes, Hest. 8. 17. O then, much

more should the spirituall liberty of conscience purchased by the blood of Christ, mooue us to seeke for the kingdome of heauen, and that we might become good members thereof. II. Againe by this we are taught to study, learne, and loue the scriptures, in which our liberties are recorded. Wee make account of our charters wherby we holde our earthly liberties, yea wee gladly reade them and acquaint our selues with them: what a shame then will it be for vs to make no more account of the word of God that is the law of spirituall liberty. Iam. 2. v. 16. III. Lastly we are aduertised most heartily to obey and serue God according to his worde, for that is the ende of our liberty: the seruant doeth all his businesse more chearefully in the hope and expectation he hath of liberty. Againe our liberty most of all appeares in our seruice and obedience, because the seruice of God is perfect freedome; as on the contrary in the disobedience of Gods commandements standes our spirituall bondage.

The second property of conscience is an vnfallible certenty of the pardon of sinne & life euerlasting. That this point may be cleared, I will handle the question betweene vs and Papistes touching the certenty of saluation. And that I may proceede in order we must distinguish the

kindes of certenty. First of all, Certenty is either Vnfallible or Conjecturall. Vnfallible, wherein a man is neuer disappointed. Conjecturall, which is not so euident, because it is grounded onely upon likelihoodes. The first all Papiste[gap] [gap], but the second they [gap] in the matter of saluation. Againe certenty is either of faith, o[gap] experimentall, which Papistes call [gap]rall. Certenty of faith is, whereby any thing is certenly beleeued; and it is either generall or speciall. Generall certenty, is to beleeue assuredly that the word of God is trueth it selfe, and this both wee and papistes allow. Speciall certenty is by faith to apply the promise of saluation to our selues, and to beleeue without doubt that remission of sinnes by Christ and life euerlasting belongs unto us. This kind of certenty we holde and maintaine, and Papists with one consent deny it, acknowledging no assurance but by hope; Morall certenty is that which proceedes from sanctification and good workes, as signes and tokens of true faith. This wee both allowe, yet with some difference. For they esteeme all certenty that comes by workes to be uncerten and often to deceiue: but wee doe otherwise if the workes be done in uprightnesse of heart.

The question then is, whether a man in this life may ordinarily without reuelation be vnfallibly

certe[gap] of his owne [gap], first of all [gap]d principally by faith, and then secondly, by such workes as are unseperable [gap]panions of faith. We hold this for a cleare & [gap]tudent principle of the [gap]ord of God, and [gap]trariwise the Pepists deny, it wholly. I will [gap] pr[gap] the trueth by some [gap]ewe arg[gap], and then answer the common obiections.

Arg[gap]t. 1. That which the spirit of God doth first of all testifie in the heart and conscience of any [gap]n, and then afterward fully confirme▪ is to be beleeued of the same man as vnfallibly cert[gap] but the spirite of God first of all doeth testifie to some men, namely true beleeuers that they are the sonnes of God; and afterward confirmes the same unto them: therfore men are unfillibly to beleeue their owne adotion. Now that the spirit of God doth giue this testimony to the conscience of man, the scripture is more then plaine. Rom. [gap]. [gap]

[gap]e have received the spirit of adoption whereby vvee cry, A[gap]a, F[gap]ther. The same spirit beareth witnes vvith our spirit, that we are the sonnes of God. Answere is made, that this testimony of the spirite is giuen onely by an experiment or feeling of an inward delight or peace, which breeds in vs not an infallible but a coni[gap]cturall certenty. And I answere againe that this exposition is flat